{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_39106/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_39106","id":"gutenberg_39106","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/39106","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Creation -- Mythology","Indian mythology -- North America","Indians of North America -- Folklore"],"text":"Produced by Suzanne Shell, Sam W. and the Online Distributed\nProofreading Team at http://www.pgdp.net (This file was\nproduced from images generously made available by The\nInternet Archive/American Libraries.)\n\n\n\n\n\n\n\nTranscriber's Note\n\nMost accented letters in this book are used to indicate pronunciation.\nThey are usually used in the introductory matter at the beginning of\neach story, but not in the stories themselves.\n\nThe notes at the end include lists of place names. These originally\nused breves (u shapes) or breves with acute accent above letters. As\nthese characters are not available in the character set for this\nebook, the transcriber has instead used circumflexes (e.g. Boh\u00eam) in\nplace of breves. Where the breve was combined with an acute accent,\nthese letters are shown with an apostrophe before the letter with a\ncircumflex (e.g. Iw'\u00eeljami).\n\nBold text is indicated with equals signs, =like this=.\n\n\n\n\n                CREATION MYTHS\n                      OF\n               PRIMITIVE AMERICA\n\n                IN RELATION TO\n\n       _The Religious History and Mental\n            Development of Mankind_\n\n                      BY\n\n                JEREMIAH CURTIN\n\n  Author of \"Myths and Folk-Lore of Ireland,\"\n    \"Myths and Folk-Tales of the Russians,\n         Western Slavs, and Magyars,\"\n         \"Hero-Tales of Ireland,\" etc.\n\n\n                 [Decoration]\n\n\n                    BOSTON\n          LITTLE, BROWN, AND COMPANY\n                     1898\n\n\n\n\n               _Copyright, 1898_\n              By Jeremiah Curtin\n\n             _All rights reserved_\n\n               University Press\n   John Wilson and Son, Cambridge, U. S. A.\n\n\n\n\n    CURTIN'S WORKS\n    ON\n    FOLK-LORE AND MYTHS.\n\n    Myths and Folk-Lore of Ireland.\n    Hero-Tales of Ireland.\n    Irish Fairy Tales.\n    Myths and Folk-Tales of the Russians, Western Slavs,\n        and Magyars.\n    Creation Myths of Primitive America.\n\n\n\n\n  [Illustration: _Jeremiah Curtin in the Ruins of Palenque,\n      Central America._]\n\n\n\n\nDEDICATION\n\n[Decoration]\n\n_To_\n\nMAJOR J. W. POWELL,\n\n_Director of the Bureau of Ethnology, Smithsonian Institution, LL.D.\nof Harvard and Heidelberg:_\n\n\nSir,--You lost your right hand in fighting to save American unity; but\nthough the hand went from you its cunning remained, with the power to\nplan and to execute.\n\nThe same kind of impulse that sent you to the field of battle to serve\nthe country and the world, sent you to the field of science to serve\nas a geologist and an explorer in the majestic region of the Colorado,\nand finally brought you to found the Bureau of Ethnology. Through your\nlabors, combined with those of the men whom you have associated with\nyou, the world has learned more of the great primitive race of our\ncountry than it learned from the discovery of the continent till the\nday when the Bureau was founded.\n\nI beg to inscribe this book to you as a mark of my respect and\nfriendship.\n\n                                            JEREMIAH CURTIN.\n\n       Steamer \"Germanic,\"\n    on the Mid-Atlantic Ocean,\n       _October 21, 1898_.\n\n\n\n\nCONTENTS\n\n[Decoration]\n\n\n                                                        Page\n    Introduction                                          xi\n\n    Olelbis                                                3\n\n    Olelbis and Mem Loimis                                51\n\n    Norwan                                                69\n\n    Tulchuherris                                         121\n\n    Sedit and the Two Brothers Hus                       163\n\n    Hawt                                                 177\n\n    Norwanchakus and Keriha                              211\n\n    Kele and Sedit                                       243\n\n    Kol Tibichi                                          267\n\n    The Winning of Halai Auna at the House of Tuina      281\n\n    The Hakas and the Tennas                             297\n\n    Ilhataina                                            313\n\n    Hitchinna                                            325\n\n    Tirukala                                             339\n\n    Sukonia's Wives and the Ichpul Sisters               353\n\n    The Finding of Fire                                  365\n\n    Haka Kaina                                           373\n\n    Titindi Maupa and Paiowa, the Youngest Daughter\n      of Wakara                                          389\n\n    The Two Sisters, Haka Lasi and Tsore Jowa            407\n\n    The Dream of Juiwaiyu and his Journey to\n      Damhauja's Country                                 425\n\n    The Flight of Tsanunewa and Defeat of Hehku          445\n\n    The First Battle in the World and the Making\n      of the Yana                                        467\n\n    Notes, and Names of Places                           485\n\n\n\n\nINTRODUCTION\n\n[Decoration]\n\n\nThe creation myths of America form a complete system; they give a\ndetailed and circumstantial account of the origin of this world and of\nall things and creatures contained in it. In the course of the various\nnarratives which compose this myth system an earlier world is\ndescribed to us, with an order of existence and a method of conduct on\nwhich the life of primitive man in America was patterned.\n\nThat earlier world had two periods of duration,--one of complete and\nperfect harmony; another of violence, collision, and conflict. The\nresult and outcome of the second period was the creation of all that\nis animated on earth except man. Man, in the American scheme of\ncreation, stands apart and separate; he is quite alone, peculiar, and\nspecial. Above all, he belongs to this continent. The white man was\nunknown to American myth-makers, as were also men of every other race\nand of every region outside of the Western Hemisphere.\n\nDescribed briefly and by an Indian, the American myth system is as\nfollows: \"There was a world before this one in which we are living at\npresent; that was the world of the first people, who were different\nfrom us altogether. Those people were very numerous, so numerous that\nif a count could be made of all the stars in the sky, all the feathers\non birds, all the hairs and fur on animals, all the hairs of our own\nheads, they would not be so numerous as the first people.\"\n\nThese people lived very long in peace, in concord, in harmony, in\nhappiness. No man knows, no man can tell, how long they lived in that\nway. At last the minds of all except a very small number were changed;\nthey fell into conflict,--one offended another consciously or\nunconsciously, one injured another with or without intention, one\nwanted some special thing, another wanted that very thing also.\nConflict set in, and because of this came a time of activity and\nstruggle, to which there was no end or stop till the great majority of\nthe first people--that is, all except a small number--were turned into\nthe various kinds of living creatures that are on earth now or have\never been on earth, except man,--that is, all kinds of beasts, birds,\nreptiles, fish, worms, and insects, as well as trees, plants, grasses,\nrocks, and some mountains; they were turned into everything that we\nsee on the earth or in the sky.\n\nThat small number of the former people who did not quarrel, those\ngreat first people of the old time who remained of one mind and\nharmonious, \"left the earth, sailed away westward, passed that line\nwhere the sky comes down to the earth and touches it, sailed to places\nbeyond; stayed there or withdrew to upper regions and lived in them\nhappily, lived in agreement, live so to-day, and will live in the\nsame way hereafter.\"\n\nThe American system, as we see, begins with an unknown great,\nindefinite number of uncreated beings,--in other words, of\nself-existent personages or divinities. Those divinities were\neverything at first; there was nothing except them, nothing aside from\nthem, nothing beyond them. They existed unchanged through untold\nperiods, or rather through a duration which would be periods were\nthere a measure by which to divide it. They lived side by side in\nperfect concord, in the repose of a primeval chaos of quiescent mind\nwhich presents a most remarkable analogy with the attenuated,\nquiescent, undifferentiated matter which, according to the nebular\nhypothesis, filled all points of space in the physical universe before\nthe first impulse of motion was given to it.\n\nAt last this long period is ended, there is mental difference among\nmost of the first people, character is evolved and has become evident;\nrivalries, collisions, and conflicts begin.\n\nThe American creation myths, as far as we know them, form simply a\nseries of accounts of the conflicts, happenings, and various methods\nby which the first world was changed into the world now existing. This\nchange was effected in various ways. In the myths of certain tribes or\nnations, it is mainly by struggles between hostile personages. One god\nof great power and character overcomes a vast number of opponents, and\nchanges each into some beast, bird, plant, or insect; but always the\nresultant beast or other creature corresponds in some power of mind or\nin some leading quality of character with the god from whose position\nit has fallen. In certain single cases opponents are closely matched,\nthey are nearly equal in combat; the struggle between them is long,\nuncertain, and difficult. At last, when one side is triumphant, the\nvictor says, \"Hereafter you will be nothing but a ----\"; and he tells\nwhat the vanquished is to be. But at this point the vanquished turns\non the victor and sends his retort like a Parthian arrow, \"You will be\nnothing but a ----\"; and he declares what his enemy is to be. The\nmetamorphosis takes place immediately on both sides, and each departs\nin the form which the enemy seemed to impose, but which really\nbelonged to him.\n\nThere are cases in which the hero transforms numerous and mighty\nenemies indirectly through a special wish which he possesses. For\nexample, a certain myth hero brings it about that a large company of\nthe first people are invited to a feast, and while all are eating with\ngreat relish he slips out unnoted, walks around the house, and utters,\nas he goes, the magic formula: \"I wish the walls of this house to be\nflint, the roof also.\" Next moment the whole house is flint-walled,\nthe roof is flint also. After that he says, \"I wish this house to be\nred-hot.\" It is red-hot immediately. His enemies inside are in a\ndreadful predicament; they rush about wildly, they roar, they look for\nan opening; there is none, they see no escape, they find no issue.\nTheir heads burst from heat. Out of one head springs an owl, and flies\naway through the smoke-hole; out of another a buzzard, which escapes\nthrough the same place; out of the third comes a hawk, which follows\nthe other two; out of a fourth some other bird. Thus the action\ncontinues till every head in the flint house bursts open and lets out\nits occupant. All fly away, and thus the whole company is\nmetamorphosed. Each turns into that which his qualities called for,\nwhich his nature demanded; he becomes outwardly and visibly that which\nbefore he had been internally and in secret.\n\nThe hero in the above case could not wish his opponents metamorphosed\ndirectly, he could not wish this whenever he pleased or wherever he\nmet the great company; he had to induce them to enter the house, which\nhe turned by his wish into flint and then heated. When the moment of\nterrible anguish came on them, the true nature of each of those people\ngrew evident; each head burst open, and out sprang the real person.\n\nAll those of the first people whose minds had been modified, who, so\nto speak, had grown specialized internally, who were different from\nthat which they had been to start with, were forced to change also\nexternally, and could not escape or avoid that great power whose\nshadow was approaching; their destiny was on them, and they felt it.\n\nIn the Wintu system, one of the two which are set forth in this\nvolume, nearly all changes were effected by Olelbis; but there are\nexamples of agents with other means. Tulchuherris turns old Tichelis\ninto a ground-squirrel at the climax of his perfidy. He changes Hawt,\nthe porter at the dangerous river, into a lamprey eel, whose children\nare to be eaten by Indians in the future. Old Sas, the false and vain\nchief in Saskewil, is beaten by his son-in-law, and receives his\npresent form of sun and moon at the end of a long and bitter struggle,\nin which strength, wit, and keenness use the very last of their\nresources.\n\nThere are cases in which some of the first people are so modified\nmentally that they are conscious of what has happened within them.\nThey are ready for the change, they are willing to undergo it; but\nthere is no immediate occasion, no impending struggle in which an\nopponent could have the chance to transform them. These people\ntransform themselves by the utterance of a wish, and produce their own\nmetamorphoses. There are still others who know, as do all, that a new\nrace is coming, that they will be changed when it comes unless they\nare changed some time earlier. They know that they must be changed as\nsoon as they see the new people or a sign or a mark of their coming.\nThese unchanged first people, few in number comparatively, attempt to\nescape; but their attempts are vain, their efforts are useless. In the\ndistant east they see smoke from the fires of the advancing new\npeople, the Indians of America, or hear the barking of the dogs of\nthis people, and that instant they receive the forms which are due\nthem. Others escape for a season and hide in dark places; but the\nIndians go everywhere, and the metamorphoses continue till the career\nof the first people is ended.\n\nI have in mind at this moment a representative picture of this last\ngroup of persons who were unwilling to be metamorphosed and strove to\navoid the new race, the inevitable Indians. They had no desire to see\nmen, and they fled to all sorts of lonely retreats and remote forest\nplaces. At a certain point on the Klamath is a rough mountain slope\nwhich rises abruptly from the water; far up, well toward the ridge,\nabout seven-eighths of the way from the river to the summit, is a\nbulky high stone which seen from a distance looks much like a statue.\nClose behind is another stone, somewhat smaller, which leans forward\nin the posture of a person hastening eagerly. Both are white and\nshining; they have the appearance of quartz rock. These were two\nsisters hastening, rushing away to escape the coming change. When they\nreached the points where they are standing at present, the foremost\nsister looked toward the east and saw smoke; the second did not look,\nbut she heard the distant barking of dogs which came from the place\nwhere the smoke was; both were changed into stone that same instant.\n\nWith the transformation of the last of the first people or divinities,\nwhich was finished only when the Indians or some sign of them appeared\nin every remote nook and corner in which a remnant of the first people\nhad taken refuge, the present order of things is established\ncompletely. There are now in the world individualities of three\ndistinct sets and orders. First, that small number of the first people\nwhose minds had never changed, those gods who withdrew and who live in\ntheir original integrity and harmony, who retired to places outside\nthe sky or above it; second, the great majority of the gods, who have\nbecome everything in the present world save and except only Indians.\nThis cycle finished, there is a new point of departure, and we meet a\nsecond group of myths concerning the existent world as it is now with\nits happenings,--myths containing accounts of conflicts which are ever\nrecurrent, which began before all the first people were metamorphosed,\nconflicts which are going on at present and which will go on forever;\nstruggles between light and darkness, heat and cold, summer and\nwinter, struggles between winds which blow in opposite directions,--in\nfact, accounts of various phenomena and processes which attract the\nattention of savage men more than others because savage men are living\nface to face with them always.\n\nThis second group contains a large number of myths, many of them\nexceedingly beautiful and, so far as they are known, highly pleasing\nto cultivated people. Unfortunately few of these myths have been given\nto the world yet, for the sole and simple reason that comparatively\nfew have been collected from the Indians.\n\nThe first cycle of myths--that is, those which refer to creation, in\nother words to the metamorphoses of the first people or gods into\neverything which is in the world, including the world itself--is\nsucceeded by another in which are described the various changes,\nphenomena, and processes observed throughout nature.\n\nIn this second cycle, as I have just stated, light and darkness, heat\nand cold, opposing winds, heavenly bodies appear as heroes and leading\nactors. For ages the reverence, sympathy, and enthusiasm of primitive\nmen have been given to those heroes, and are given to them yet, by\nevery tribe which preserves its ancient beliefs and ideas.\n\nIn this cycle is one small group of myths which to the Indian is very\nsacred, a group which in many tribes is revered beyond others. This\ngroup associates the earth with the sky and sun considered as one\nperson, or the sky and sun considered as distinct from each other. To\nthese are added one, and sometimes two personages born of the earth.\nIn the simplest version of this myth the earth maiden through being\nlooked at by the sun becomes a mother, gives birth to a great hero,\nthe chief benefactor of Indians. This hero gives the race all gifts\nthat support existence, and it is through him that men live and\nprosper. Under whatever name he appears this benefactor is really that\nwarm light which we see quivering, waving, and dancing above the earth\nin fine weather. He is the son of the virgin earth, of that mother who\nhas never known a consort save the one who looked from the height of\nheaven on her.\n\nThe lives of the first people are described in creation myths, and\npresented as models upon which faithful Indians are to fashion their\nlives at all times and places. All institutions of primitive man in\nAmerica were patterned upon those of \"the first people.\" Every act of\nan Indian in peace or in war, as an individual or as a member of a\ntribe, had its only sanction in the world of the first people, the\nAmerican divinities.\n\nThere was not on this continent one institution, observance, right, or\ncustom which was not god-given, theoretically. The Indians of America\nalways acted in a prescribed manner on a given occasion, because the\ngods of the world which preceded this had acted in the same manner in\nsimilar conditions and circumstances.\n\nNo people could be more religious than those of this continent, for\nthere was no act of any kind in life during which they were free of\nreligious direction. The source of this religion is in the myths, and\nin the explanations concerning them given by wise men,--in other\nwords, by sorcerers.\n\nWhat shall we say of this Indian system, and what is its value?\n\nThe first to be said is that it is complete, and for every Indian\nbeliever well-founded and symmetrically developed. In the primitive\nreligion of America there is no speculation, all is simple statement;\nthere are no abstractions, qualities are always connected with\npersons.\n\nIndians believe that the whole immense body of myths was delivered to\nthem by the first people in one place or another. Among the Iroquois\nthere is a detailed account of how myths were told to an ancient chief\nand an assembly of the people on a circular open space in a deep\nforest. On this space was a large wheel-shaped stone. From beneath\nthis stone came a voice which told the tale of the former world, told\nhow the first people had become what they are at present.\n\nDay after day the chief and the people came to the stone, sat, and\nlistened till the whole cycle of tales was narrated.\n\nOn the Lower Klamath is a very old, immense tree, which has given an\naccount of the first world and people. This tree itself is one of the\nfirst people metamorphosed; no one knows what its age is. Sorcerers go\nto it yearly, hold converse, put questions, receive answers. Each year\na small stone is added to a pile in which there are thousands of\npebbles, apparently. This pile stands near the tree; no one is\npermitted to count the stones in it. The pile is sacred; once a stone\nis placed with the others, it must stay there forever.\n\nThis sacred tree has told tales of the first world,--the tales known\nto Weitspekan Indians and revered by them.\n\nOn the Upper Columbia is a great rock which resembles an elk somewhat.\nThis rock is also an oracle, one of the first people; like the round\nstone of the Iroquois, it has told of the first world, and its tales\nall belong to the Shahaptians.\n\nThe Indian system has its plain and clear revelation; for believers\nit has tangible and undoubted connection with the world which preceded\nthe present one. Its narratives explain how in one place and another\nthe first people revealed the tale of the world's transformation.\n\nFor the Indian this is all-satisfactory. He has a system which is\nperfect, extensive, rich in details, full of interest,--a system which\ngives proofs of its origin through testimony delivered by divinities.\nIt was revealed to the wise men, the worthies, the patriarchs of his\nrace. What more could he wish for? What more could he ask? Nothing.\nThe wisdom of his nation is more valid, more reliable than the witness\nof his own senses. His eyes and ears might be deceived by tricksters,\nbut not by the truth delivered to great men among his own people,\npreserved by them sacredly and passed down to others.\n\nThis is the position of the Indian. He believes in his own system\nfully. How are we to relate ourselves to that system and its contents?\nWhat should we think of it? How was it conceived, how developed?\n\nWe do not believe in an Indian first world nor a previous people\nturned into animals, plants, insects, birds, fish, and reptiles. We\nhave no ancestors who founded that system; we possess no traditions\nthat came from it, no beliefs that are based on its teachings, no\nfaith in its sorcerers, no dread of their workings. Any statement as\nto how the Indian system was conceived and how it was developed is\nvery different in character from a statement of what the Indian system\nis externally and on the basis of its own story.\n\nIn presenting the system from the purely formal side we are dealing\nwith simple facts, which we collect and range in order. Once we\npossess these ordered facts, we have the externals of everything\nIndian,--not only religion, but medicine, politics, social life. We\nmight stop there and say, This is the system. But from our point of\nview we are forced to go further, we must seek explanations. We form\nno part of the Indian assembly of believers, we have no faith in their\nsystem except to show us what the Indian mind is; hence we are forced\nto ask how the Indian founded his religion and evolved it, we are\nforced to look for its origin and meaning. We give no credence to his\ntale of revelation; we are certain that he himself--that is, his\nrace--began the system, that it was developed from insignificant\nbeginnings, and increased through lengthy periods till it reached its\npresent form and fulness. We have not the details of how he acted, but\nwe know where the myth-maker had to begin, and we see what he has\neffected.\n\nThe physical universe was for myth-makers of the old time in America\nthe same in principle that it is for us to-day, the visible result and\nexpression of unseen power and qualities. The difference between us\nand them is determined by the things that we see and the way in which\nwe apprehend them.\n\nWhat did the ancient myth-makers say of this universe, and what\ninterest or value has their statement for us at this moment?\n\nThe primitive men of America saw before them forests, plains, deserts,\nmountains, lakes, and rivers of various sizes, from the smallest to\nthe greatest; they lived in climates varying from the coldest and most\ninclement to the hottest and most difficult of endurance. They saw\naround them on all sides a world far more hostile than friendly,--a\nworld of savage beasts, wild creatures, poisonous reptiles, deadly\ninsects. Each creature, every plant had its own fixed and settled\ncharacter, its own aim and object. Whence came beasts good for food or\nclothing; whence others dangerous to life, beasts to be slain or\navoided? Whence came trees and plants of various kinds and uses?\nWhence came sweetness in the maple or bitterness and poison in another\ntree? What is the origin of corn, and why do poisons grow to kill as\ncorn does to nourish? Whence came the rattlesnake, and whence the\nsalmon? Because of these questions myths appeared, and those myths\ngave answers which received full faith and credence,--answers on which\nwas built a theory of how this world arose, and what the true and\nproper scheme of life was.\n\nThe myth-maker looked at the universe around him, and saw throughout\nevery part of it individualities having qualities, desires, and\npassions in varying degrees. He observed these individualities, and\ngave a detailed account and history of how this world arose. He gave\nthis history by projecting existence into a past which was remote and\npassionless. Out of that harmonious past he evolved the present world\nand its order by describing in the past world the play of all those\npassions, desires, and appetites which he saw at work in life around\nhim. Such was the method employed in producing the American creation\nmyths. The task required much time, long observation, careful thought,\nand no small constructive power. These creation myths with the next,\nwhich I have mentioned already and called action myths, are the great\nresult of mental toil and effort in the old time on this continent. In\nthese two sets of myths the Indian has told what he thinks of the\nuniverse.\n\nWhen Europeans came to this hemisphere, the American myth system was\nunbroken and perfect. There was no second order of thought here. The\ncontinent was untouched by foreign conquest or ideas. The inhabitants\nhad lived in mental isolation, in absolute freedom from every outside\ninfluence. Human history has no second example of a single system of\nthought developed over such a vast area. Inhabited America extended at\nleast nine thousand miles from north to south, more than one third of\nthe earth's circumference and considerably more than the earth's\ndiameter. This territory where broadest was at least three thousand\nmiles from east to west, both in North and South America. Over this\nimmense portion of the earth's surface with its endless variety of\nsoil, climate, scenery, and conditions of existence, a single system\nof primitive philosophy was developed with a fulness and a wealth of\nillustration which could find no parallel in any other place. The\nresult of all this is that we have in America a monument of thought\nwhich is absolutely unequalled, altogether unique in human experience.\nThe special value of this thought lies, moreover, in the fact that it\nis primitive, that it is the thought of ages long anterior to those\nwhich we find recorded on the eastern hemisphere, either in sacred\nbooks, histories, or literature, whether preserved on baked brick,\nburnt cylinders, or papyrus.\n\nThe American system, which gives us a circumstantial account of the\nbeginning of all things, is as far reaching as the nebular hypothesis,\nor as that theory which gives a common origin to man and all sentient\nexistences.\n\nPrimitive man in America stood at every step face to face with\ndivinity as he knew or understood it. He could never escape from the\npresence of those powers which had constituted the first world, and\nwhich composed all that there was in the present one. Man's chief\nmeans of sustenance in most parts were on land or in the water. Game\nand fish of all sorts were under direct divine supervision. Invisible\npowers might send forth game or withdraw it very quickly. With fish\nthe case was similar. Connected with fishing and hunting was an\nelaborate ceremonial, a variety of observances and prohibitions. Every\nman had a great many things to observe as an individual, a great many\nalso as a member of his tribe or society.\n\nThe most important question of all in Indian life was communication\nwith divinity, intercourse with the spirits of divine personages. No\nman could communicate with these unless the man to whom they chose to\nmanifest themselves. There were certain things which a man had to do\nto obtain communication with divinity and receive a promise of\nassistance; but it was only the elect, the right person, the fit one,\nwho obtained the desired favor. For instance, twenty men might go to\nthe mountain place, and observe every rule carefully, but only one man\nbe favored with a vision, only one become a seer. Twenty others might\ngo to the mountain place, and not one be accounted worthy to behold a\nspirit; a third twenty might go, and two or three of them be chosen.\nNo man could tell beforehand what success or failure might await him.\nThe general method at present is the following, the same as in the old\ntime:--\n\nSoon after puberty, and in every case before marriage or acquaintance\nwith woman, the youth or young man who hopes to become a doctor goes\nto a sacred mountain pond or spring, where he drinks water and bathes.\nAfter he has bathed and dressed, he speaks to the spirits, he prays\nthem to come to him, to give him knowledge, to grant their assistance.\nThe young man takes no food, no nourishment of any sort, fasts, as he\nis able, seven days and nights, sometimes longer. All this time he is\nallowed no drink except water. He sleeps as little as possible. If\nspirits come to him, he has visions, he receives power and favor. A\nnumber of spirits may visit a man one after another, and promise him\naid and co-operation. The eagle spirit may come, the spirit of the elk\nor the salmon,--any spirit that likes the man. The spirit says in\nsubstance, \"Whenever you call my name I will come, I will give my\npower to assist you.\" After one spirit has gone, another may appear,\nand another. A man is not free to refuse the offers of spirits, he\nmust receive all those who come to him. As there are peculiar\nobservances connected with each spirit, the doctor who is assisted by\nmany is hampered much in his method of living. There are spirits which\ndo not like buckskin; the man to whom they come must never wear\nbuckskin. If a man eats food repugnant to his spirit, the spirit will\nkill him. As each spirit has its favorite food, and there are other\nkinds which to it are distasteful, we can understand easily that the\ndoctor who has ten spirits or twenty (and there are some who have\nthirty) to aid him is limited in his manner of living. Greatness has\nits price at all times, power must be paid for in every place. Those\nfor whom the spirits have no regard, and they are the majority, return\nhome without visions or hope of assistance; the spirits are able to\nlook through all persons directly, and straightway they see what a man\nis. They find most people unsuited to their purposes, unfit to be\nassisted.\n\nThis preparation to become seers or sorcerers among Indians is of\nvery deep interest. I have given a considerable number of details on\nthe subject in notes to \"Kol Tibichi.\" The spirit of any plant, any\nstar, or other personage in creation may become a man's attendant. In\nour popular phraseology, this is called his \"medicine.\"\n\nIn a Modoc myth the morning star is the attendant of the sun.\nAccording to this myth the sun is destroyed every day physically, is\nconsumed into a heap of ashes; but as the sun has an immortal golden\ndisk in his body, a disk which contains his whole existence, he can\nnever perish. This disk remains always in the heap of ashes. There is\na condition, however, incident to the sun's resurrection: he must be\ncalled. Every morning some one must rouse him, as a hireling is roused\nto his daily labor. The morning star has that duty, and will never be\nfreed from it. While the sun exists, the morning star must call him.\nAt the summons of the star the golden disk springs from the pile of\nashes, the sun is renewed completely, and goes forth to run his race\ntill consumed again in the evening. Here we have the Phoenix rising\nfrom its ashes daily instead of once in five centuries.\n\nThe system outlined in the myths contained in this volume is that of\nthe Wintus and Yanas, two stocks of Indians whom I shall describe\nsomewhat later.\n\nThe Wintu system is remarkable for the peculiar development of the\nchief divinity, Olelbis, called also Nomhli\u00ebstawa.\n\nThe word \"Olelbis\" is formed of three etymological elements: ol, up;\nel, in; bis, dwelling or sitting,--dwelling on high. Nomhli\u00ebstawa is\nformed also of three elements: nom, west; hli\u00ebs, to hurl; and tawa,\nleft-handed. Both names are epithets, and the Wintus have forgotten\nwho or what their chief divinity is; at least I have not been able to\nfind a man among them who could give information on this subject.\nOlelbis lives in the highest part of the sky; with him are the best of\nthe first people. From his beautiful house, Olelpanti Hlut, he sees\neverything on earth, and seems more real and familiar than any\ndivinity connected with other tribes. He is certainly more effective\nin management, more active than any divinity of other Indian stocks,\nso far as I know.\n\nOlelbis disposes of the first people, except in a few cases, and he\nretains with himself whomsoever he likes. He sends to the earth and\ntransforms those whom he thinks more useful below than above, and\ngives the example of a single ruling divinity which, without being\nall-powerful or all-wise, is able, through the knowledge and services\nof others, to bear rule over the world in all places and everywhere.\n\nThe two old women, the grandmothers, are interesting persons,\ncounsellors of the chief divinity, rainmakers, wise with a knowledge\nof people of whom Olelbis is ignorant, at least professedly. These old\nwomen have been turned into a stone which has a spongy appearance and\nlooks like the inside or porous portion of bones which are without\nmarrow.\n\nThe great majority of Wintu metamorphoses are effected by Olelbis.\nThe only exceptions are those of Sas, Hawt, and Tichelis, transformed\nby Tulchuherris, and certain changes such as those of color produced\nat the great musical contest given by Waida Dikit. When each played on\na flute at that contest till he had done his best, till he had lost\nbreath, then he changed color. Though the Wintu system differs much in\ndetail from others, it agrees perfectly with all bodies of mythology\non the great point, the main principle, metamorphosis. Through\nmetamorphosis, all things have become what they are; through\nrevelation it was learned that the metamorphoses took place, and in\nwhat way they took place. We must not consider the final act as the\nwhole; the change had been in process for a long period, and the final\nwords from opponents in conflict, the commands of Olelbis, the\ndecisions of personages who changed themselves at the approach of\nIndians, or at signs of their coming, are but the very last act, the\nfinal incident, the official ending, so to speak, of an immensely long\ncareer in each case.\n\nOf course there is no true information in the American ethnic religion\nas to the real changes which affected the world around us; but there\nis in it, as in all systems like it, true information regarding the\nhistory of the human mind. Every ethnic religion gives us documentary\nevidence. It gives us positive facts which, in their own sphere, are\nas true as are facts of geology in the history of the earth's crust\nand surface. They do not tell us what took place in the world without,\nin the physical universe, they had no means of doing so; but they do\ntell us what took place at certain periods in the world of mind, in\nthe interior of man.\n\nThe term \"ethnic religion\" needs some explanation, perhaps, before we\ngo further. An ethnic or primitive religion is one which belongs to\npeople of one blood and language, people who increased and developed\ntogether with the beliefs of every sort which belong to them. Such a\nreligion includes every species of knowledge, every kind of custom,\ninstitution, and art. Every aboriginal nation or human brood has its\ngods. All people of one blood and origin are under the immediate care\nand supervision of their gods, and preserve continual communication\nand converse with them. According to their own beliefs, such people\nreceived from their gods all that they have, all that they practise,\nall that they know. Such people, while their blood is unmixed and\ntheir society unconquered, adhere to their gods with the utmost\nfidelity.\n\nThe bonds which connect a nation with its gods, bonds of faith, and\nthose which connect the individuals of that nation with one another,\nbonds of blood, are the strongest known to primitive man, and are the\nonly social bonds in prehistoric ages. This early stage was the one in\nwhich even the most advanced group of Indians in America found\nthemselves when the continent was discovered.\n\nOn the Eastern hemisphere, where there were so many races quite\ndistinct and different from one another, the conquest of one race by\nanother, or the conquest of a number of races by one, was frequent and\nhad a great influence on thought and on religion. The influence of one\nreligion or system of thought on another was sometimes considerable,\nas the intellectual influence of Egypt on Greece, and sometimes great,\nas that of Greece on Rome.\n\nThe influence of the physical conquest of many by one was immense\npolitically and socially, as in the case of Rome, which subdued Greece\nand, together with Greece, all that Alexander had conquered in Asia\nand Egypt. With the ruin of Carthage, Rome destroyed the ancient\nthought of Phoenicia, which was closely akin to the earliest Hebrew,\nand one of the most important among Semitic nations. With the conquest\nand assimilation of Transalpine and Cisalpine Gaul, the whole ancient\nfabric of Keltic thought on the continent gave way, and its chief\nelements were lost soon after.\n\nThe last of the ethnic religions of Europe, and one of the most\nvaluable, that of the Lithuanians, continued in perfect condition till\nthe fifteenth century, when it was ended through bloodshed and\nviolence. This last of the systems of primitive Aryan thought in\nEurope passed away leaving slight traces. We know the names of some of\nits divinities; we know that it resembled the Slav, but was more\ndeveloped, that it had sacred serpents and priestesses who guarded the\nholy, unquenchable fire; but, to the great regret of men of science,\nwe have only small fragments of the system, brief and meagre accounts\nof it.\n\nIf we look closely into the religious history of the Eastern\nhemisphere, we shall find the position to be approximately as\nfollows,--\n\nIn the oldest of the inscriptional versions of the \"Book of the Dead\"\non the walls of pyramids, we find the religion of Egypt advanced far\nbeyond the first stages of development. Though animals, birds,\nreptiles, and insects occupy a prominent position in Egyptian\nreligion, it is not evident why they occupy that position. There is no\ninscription or book to inform us. The earliest stage of Egyptian\nreligion is lost to us. Egyptian priests, when reproached for the\nnational worship rendered various animals, birds, reptiles, and\ninsects, creatures that were vile, useful, clean, or unclean, as the\ncase might be, were unable to give a cause for the worship. They were\nunable for the reason that the mythologic account was unknown to them,\nor had been lost or was unconsidered; whatever the reason, neither\npapyrus nor inscription explains it.\n\nThe chief gods of priestly Egypt answered exactly to the Indian\ndivinities of the second class of myths in America, those which I have\ncalled action myths. Among these the sun and the earth were very\nprominent. Of the earliest gods of Egypt, those which answered to the\n\"first people,\" or divinities in American creation myths, we find no\naccount thus far. If we had that account, it would explain why there\nare animals, reptiles, and insects in Egyptian religion.\n\nIn Greece those portions of the earliest mythology which were not lost\nwere obscured. The ancient creation myths were either misunderstood,\nor were unknown to the educated at the period from which the first\nliterary monuments have come down to us. Hesiod arranged and shaped\nGreek mythology to suit himself and his audience, so that it is quite\nimpossible to learn from that author what the primitive myths of\nGreece were. If brought before him, he would doubtless have looked on\nthem much as a certain French Algonkin and Iroquois scholar of Canada\nlooked on the myths of America. The man had an extensive knowledge of\nAlgonkin and Iroquois words, but an utter contempt for Indian thought,\nand no real knowledge of it whatever. When I mentioned Indian\nmythology, he exclaimed: \"Mais, Monsieur, c'est quelque chose\nd'absurde.\"\n\nNo doubt the earliest creation myths were well known throughout rural\nGreece among the illiterate, but there was no philosopher of that day\nwho knew their value. There was no man to consider them.\n\nRoman mythology, as well as Greek, suffered from literary treatment,\nand it is only by collecting detached fragments and facts of primitive\nthought throughout the whole field of classic literature that we are\nable to get at something beyond the official religion of polished\nsociety in Greece and Rome.\n\nFrom the wreck of ancient Keltic and Teutonic thought much has been\nsaved on the two islands of Ireland and Iceland. With this, together\nwith the American system and the mythologic inheritance of the Slav\nworld in Eastern Europe, we shall be able perhaps to obtain materials\nwith which to explain the earliest epoch of Aryan thought, the epoch\nwhich corresponds in development with the world of American creation\nmyths. In that case we shall gain a connected view of Aryan\nspeculation and its methods from those early beginnings when there was\nno passion or quality apart from a person, when symbols, metaphors,\nand personifications were in the distant future. The whole problem is\nto connect the thought of this continent with that of the rest of\nmankind, but especially and above all with the Aryan and Semitic\ndivisions of it.\n\nIt is to be regretted that Semitic beliefs of the primitive period\nhave not come down to us more numerously; for example, those of the\nPhoenicians, the earliest Hebrews, and other kindred nations.\nFortunately the Arabs, the most poetic of the race, the knightly\nmembers of it, have given us in their history one fact of great value.\nJust before the establishment of the new religion by Mohammed there\nwere in Mecca more than three hundred Arabic divinities, animal,\nvegetable, and mineral. We can hardly doubt that the pre-Mohammedan\nArabic system of religion was the one which on a time belonged to the\nwhole Semitic race, different among some divisions of it in details,\nof course, but substantially the same everywhere. This statement of\nthe Arabic condition contains a fact of immense significance. It\npoints to a system exactly like the American. The pre-Mohammedan\nArabic was the most splendid and important survival of primitive\nreligion in any historic race on the Eastern Hemisphere.\n\nIt is proper here to explain the position of spirits in the Indian\nsystems. All the first people are conceived as having bodies as well\nas spirits. When we speak of a spirit appearing to a sorcerer or\n\"doctor,\" it is understood that that spirit has left its body\ntemporarily and will return to it. There are no spirits without bodies\nsave an exceptional few who at the time of the metamorphosis of the\nfirst people lost the bodies which had belonged to them in their\nprimal condition and received no new bodies at their fall. This loss\nof bodies was inflicted as a punishment. These desolate disembodied\nspirits wander about now in mountains and lonely weird places. Uncanny\nin character, they are seen rarely, and then only by sorcerers.\n\nA good deal has been given to the world of late on mythology by able\nwriters who with good materials would attain good results; but as the\nmaterials at their disposal are faulty, much of their work with all\nits cleverness is mainly a persistent pouring of the empty into the\nvoid.\n\nWe have seen attempts made to show that real gods have been developed\nby savage men from their own dead savage chiefs. Such a thing has\nnever been done since the human race began, and it could never have\nbeen imagined by any man who knew the ideas of primitive races from\nactual experience or from competent testimony. The most striking thing\nin all savage belief is the low estimate put on man when unaided by\ndivine, uncreated power. In Indian belief every object in the universe\nis divine except man. Divinities have an immense range of power, there\nis an incalculable difference between the greatest and the smallest of\nthem,--some have inconceivable strength and knowledge, while others\nare measurably weak and of limited intelligence,--but all belong to\none category, all are divine, all are extra-human.\n\nVegetable gods, so called, have been scoffed at by writers on\nmythology. The scoff is baseless, for the first people were turned, or\nturned themselves, into trees and various plants as frequently as into\nbeasts and other creatures. Maize or Indian corn is a transformed god\nwho gave himself to be eaten to save man from hunger and death. When\nSpanish priests saw little cakes of meal eaten ceremonially by\nIndians, and when the latter informed them that they were eating their\ngod, the good priests thought this a diabolical mockery of the Holy\nSacrament, and a blasphemous trick of Satan to ruin poor ignorant\nIndians.\n\nI have a myth in which the main character is a violent and cruel old\npersonage who is merciless and faith-breaking, who does no end of\ndamage till he is cornered at last by a good hero and turned into the\nwild parsnip. Before transformation this old parsnip could travel\nswiftly, but now he must stay in one place, and of course kills\npeople only when they eat him.\n\nThe treasure saved to science by the primitive race of America is\nunique in value and high significance. The first result from it is to\ncarry us back through untold centuries to that epoch when man made the\nearliest collective and consistent explanation of this universe and\nits origin.\n\nOccupying this vantage-ground, we can now throw a flood of light on\nall those mythologies and ethnic religions or systems of thought from\nwhich are lost in part, great or small, the materials needed to prove\nthe foundation and beginnings of each of them. In this condition are\nall ancient recorded religions, whether of Greece, Rome, Egypt,\nChaldea, Persia, or India.\n\nThrough amazing ability of primitive man on this continent to retain,\nor perhaps through his inability to change or go forward, he has\npreserved a system of thought already old at the time of the first\ncuneiform letters and of the earliest statements on stone or papyrus.\nAnd the discovery of this system of ours coincides almost with the\nmoment when America after a century and a quarter of free political\nactivity, and of intellectual labor unexampled in fruitfulness, takes\nher due place as a World Power, and enters into intimate and searching\nrelations, not with Europe alone, or one section of mankind, but with\nthe whole human race wherever fixed or resident.\n\n                                            JEREMIAH CURTIN.\n\n    Washington, D. C., U. S. A.,\n         October 11, 1898.\n\n\n\n\nCREATION MYTHS OF PRIMITIVE AMERICA\n\n[Decoration]\n\n\n\n\nOLELBIS\n\n\nPERSONAGES\n\nAfter each name is given that of the beast, bird, or thing into which\nthe personage was changed subsequently. Names on which accents are not\nplaced are accented on the penult. Names of places are explained in\nthe notes. Kiemila and Herit mean \"old\" and \"young,\" respectively;\nthey are applied to male persons. Pokaila and Loimis are applied to\nfemales; the first means \"old,\" the second \"young.\"\n\n=Bisus=, mink; =Ch\u00e1lilak=, goose; =Chuluhl=, meadow-lark; =Dokos=,\nflint; =Hau=, red fox; =H\u00e9ssiha=, tomtit; =Hilit=, house-fly;\n=Hlihli=, white oak acorn; =Hus=, turkey buzzard; =Kahit=, wind;\n=Kahsuku=, cloud dog; =Kaisus=, gray squirrel; =Kar=, gray heron;\n=Karili=, coon; =Katkatchila=, swift; =Katsi=, chicken-hawk; =Kau=,\nwhite crane; =Kiri\u00fa=, loon; =Klabus=, mole; =Klak=, rattlesnake;\n=Kuntihl\u00e9=, fish-hawk; =Lutchi=, humming-bird; =Mem Loimis=, water;\n=Mem Tulit=, beaver; =Min Taitai=, sap-sucker; =M\u00f3ihas=, bald eagle;\n=P\u00e1kchuso=, the pakchu stone; =Patsotchet=, badger; =Poh\u00e1ramas=,\nshooting star; =Sas=, sun; =Sedit=, coyote; =Sosini=, a small\nweb-footed bird; =S\u00fatunut=, black eagle; =Tede Wiu=, a small bird;\n=Tilichi=, a water-bird; =Tilikus=, fire drill; =Titchelis=, ground\nsquirrel; =Toko=, sunfish; =T\u00f3rihas=, blue crane; =Ts\u00e1rarok=,\nkingfisher; =Tsaroki Sakahl=, green snake; =Tsurat=, woodpecker; =Wehl\nDilidili=, road-runner; =Wima Loimis=, grizzly bear; =Wokwuk=, a large\nbird, extinct; =Yilahl=, gopher; =Yoholmit=, frog; =Yonot=, buckeye\nbush.\n\n       *       *       *       *       *\n\nThe first that we know of Olelbis is that he was in Olelpanti. Whether\nhe lived in another place is not known, but in the beginning he was in\nOlelpanti (on the upper side), the highest place. He was in Olelpanti\nbefore there was anything down here on the earth, and two old women\nwere with him always. These old women he called grandmother, and each\nof them we call Pakchuso Pokaila.\n\nThere was a world before this one in which we are now. That world\nlasted a long, long time, and there were many people living in it\nbefore the present world and we, the present people, came.\n\nOne time the people of that first world who were living then in the\ncountry about here[1] were talking of those who lived in one place and\nanother. Down in the southwest was a person whose name was\nKatkatchila. He could kill game wonderfully, but nobody knew how he\ndid it, nor could any one find out. He did not kill as others did; he\nhad something that he aimed and threw; he would point a hollow stick\nwhich he had, and something would go out of it and kill the game. In\nthat time a great many people lived about this place where we are now,\nand their chief was Torihas Kiemila; these people came together and\ntalked about Katkatchila.\n\n    [1] That is, in the Upper Sacramento Valley.\n\nSome one said: \"I wonder if he would come up here if we sent for him.\"\n\n\"Let us send for him,\" said Torihas; \"let us ask him to come; tell him\nthat we are going to have a great dance. To-morrow we will send some\none down to invite him.\"\n\nNext morning Torihas sent a messenger to invite Katkatchila; he sent\nTsaroki Sakahl, a very quick traveller. Though it was far, Tsaroki\nwent there in one day, gave the invitation, and told about Torihas\nand his people.\n\n\"I agree,\" said Katkatchila. \"I will go in the morning.\"\n\nTsaroki went home in the night, and told the people that Katkatchila\nwould come on the following day.\n\n\"What shall we do?\" asked they.\n\n\"First, we will dance one night,\" said the chief; \"then we will take\nhim out to hunt and see how he kills things.\"\n\nKatkatchila had a sister; she had a husband and one child. She never\nwent outdoors herself. She was always in the house. Nobody ever saw\nthe woman or her child.\n\nWhen Katkatchila was ready to start he told his sister that he was\ngoing, and said to his brother-in-law: \"I am going. You must stay at\nhome while I am gone.\"\n\nThe sister was Yonot. Her husband was Tilikus.\n\nKatkatchila came to a hill up here, went to the top of it, and sat\ndown. From the hill he could see the camp of the people who had\ninvited him. He stayed there awhile and saw many persons dancing. It\nwas in summer and about the middle of the afternoon. At last\nKatkatchila went down to where they were dancing, and stopped a little\nway off. Torihas, who was watching, saw him and said,--\n\n\"Come right over here, Katkatchila, and sit by me.\"\n\nOlelbis was looking down from Olelpanti at this moment, and said to\nthe old women, \"My grandmothers, I see many people collected on\nearth; they are going to do something.\"\n\nKatkatchila sat down and looked on. Soon all the people stopped\ndancing and went to their houses. Torihas had food brought to\nKatkatchila after his journey. While he was eating, Torihas said to\nhim,--\n\n\"My grandson, I and all my people have lived here very long. My people\nwant to dance and hunt. I sent one of them to ask you to come up here.\nThey will dance to-night and go hunting to-morrow.\"\n\nTorihas stood up then and said,--\n\n\"You my people, we will all dance to-night and to-morrow morning we\nwill go to hunt. Do not leave home, any of you. Let all stay. We will\nhave a great hunt. Katkatchila, will you stay with us?\" asked he. \"I\nshall be glad if you go and hunt with us.\"\n\n\"I will go with you,\" said Katkatchila. \"I am glad to go.\"\n\nThey danced all night. Next morning, after they had eaten, and just as\nthey were starting off to hunt, the chief said to his people,--\n\n\"I will send my grandson with Katkatchila, and some of you, my sons,\nstay near him.\"\n\nSome said to others: \"When Katkatchila shoots a deer, let us run right\nup and take out of the deer the thing with which he killed it, and\nthen we won't give it back to him.\"\n\n\"Do you stay with him, too,\" said Torihas to Kaisus, who was a swift\nrunner.\n\nThe whole party, a great many people, went to Hau Buli to hunt. When\nthey got onto the mountain they saw ten deer. Katkatchila shot without\ndelay; as soon as he shot a deer fell, and Kaisus, who was ready, made\na rush and ran up to the deer, but Katkatchila was there before him\nand had taken out the weapon.\n\nHe killed all ten of the deer one after another, and Kaisus ran each\ntime to be first at the fallen body, but Katkatchila was always ahead\nof him. When they went home Kaisus carried one deer, and told of all\nthey had done, saying,--\n\n\"Now you people, go and bring in the other deer. I don't believe any\nman among us can run as fast as Katkatchila; he is a wonderful runner.\nI don't know what he uses to kill game, and I don't think we can get\nit away from him.\"\n\nThat night Hau spoke up among his friends and said, \"I will go with\nKatkatchila to-morrow and see what I can do.\"\n\nA great many of the people talked about Katkatchila that night,\nsaying,--\n\n\"We do not think that he will ever come to us again, so we must all do\nour best to get his weapon while he is here.\"\n\nKatkatchila was ready to go home after the hunt, but Torihas persuaded\nhim, saying: \"Stay one day more. Hunt with us to-morrow.\"\n\nKatkatchila agreed to stay. Next morning they went to hunt. Hau went\namong others, and stayed near Katkatchila all the time.\n\nOn the mountain they saw ten deer again. Katkatchila stood back to\nshoot. Hau was ready to spring forward to get the weapon. The moment\nthe weapon was shot, Hau ran with all his strength, reached the deer\nfirst, took out the weapon and hid it in his ear.\n\nThat moment Katkatchila was there. \"You have taken my flint!\" cried\nhe. \"Give it back!\"\n\n\"I have not taken it,\" said Hau. \"I have nothing of yours. I have just\ncome.\"\n\n\"You have it. I saw you take it,\" said Katkatchila.\n\n\"I took nothing. I only put my hand on the deer's head.\"\n\n\"I saw you take it.\"\n\n\"No, you did not. I haven't it.\"\n\nKatkatchila kept asking all day for his flint, but Hau would neither\ngive it back nor own that he had it. At last, when the sun was almost\ndown, Katkatchila turned to Hau and said,--\n\n\"I saw you take my flint. It would be better for you to give it back\nto me, better for you and very much better for your people. You want\nto keep the flint; well, keep it. You will see something in pay for\nthis, something that will not make you glad.\"\n\nHe left the hunt and went away in great anger, travelled all night and\nwas at home next morning.\n\nTorihas's people went back from the hunt, and Hau with the others. He\nwent into the sweat-house, took the flint out of his ear and held it\non his palm. Every one came and looked at it. It was just a small bit\nof a thing.\n\n\"When I took this,\" said Hau, \"Katkatchila got very angry; he left us\non the mountain and went home.\"\n\nAll the people stood around looking at the flint in Hau's hand.\n\n\"You have done wrong, you people,\" said Patsotchet. \"Katkatchila is\nvery strong and quick; you will see what he will do. He has great\npower, more power than you think, and he will have vengeance. He will\nmake us suffer terribly. He is stronger than we are. He can do\nanything. You will see something dreadful before long.\"\n\n\"Now, my people,\" said Torihas, \"come into the sweat-house and we will\nsee what we can do with that flint.\"\n\nAll went in. Hau went last, for he had the flint. He held it out,\nshowed it again, and said, \"I took this because you people wanted it.\"\n\nThey passed the flint from one to another; all looked at it, all\nexamined it. One old man said: \"Give it to me here, let me see it.\" He\ngot it in his hand, and said: \"Now all go outside of the sweat-house.\"\n\nThis was Hilit Kiemila. They went out, leaving him alone. Patsotchet\nkept on repeating, \"Katkatchila is angry, he is malicious; before long\nwe shall see what will happen.\"\n\nAs soon as Hilit was alone in the sweat-house, he began to rub the\nflint with his hands and roll it with his legs (Hilit was turned\nafterward into a house-fly, and that is why house-flies keep rubbing\ntheir legs against each other to this day). He wanted to make the\nflint large. After he had rolled and rubbed the flint all night, it\nwas four or five feet long, and as thick and wide. He let the block\nfall to the ground and it made a great noise, a very loud noise;\npeople heard it for a long distance. Hilit went out then and said,--\n\n\"Go in, all you people, and look at that good flint.\"\n\nThey went and looked. It was almost daylight at the time, and each one\nsaid,--\n\n\"Well, I don't know what is best to do; perhaps it would be best to\nsend this off. It may be bad for us to keep it here; bad for us to\nhave it in the sweat-house or the village.\"\n\nThey did not know who could carry the great block, it was so heavy.\n\"Perhaps Patsotchet can carry it,\" said they.\n\nTorihas went outside and called Patsotchet, saying: \"Come into the\nsweat-house a little while. You come seldom; but come now.\"\n\nPatsotchet left his house, which was near by, and went into the\nsweat-house.\n\n\"What are you going to do?\" asked he. \"It is too late to do anything\nnow. I have known a long time about Katkatchila. He is very strong. He\nwill do something terrible as soon as daylight comes.\"\n\n\"Patsotchet,\" said Torihas, \"you are a good man. I wish you would take\nthis big flint and carry it far away off north.\"\n\n\"I don't want to take it,\" said Patsotchet. \"It is too heavy.\"\n\nTorihas went to Karili, who lived a little way off, and said: \"Come\ninto the sweat-house. I wish to talk with you.\"\n\nKarili went in. \"Take this block,\" said Torihas. \"No one is willing to\ncarry it away, but you are strong. Carry it north for me.\"\n\nKarili took up the flint, but when he had it outside the house he\nsaid: \"I cannot carry this. It is too heavy. I am not able to carry\nit.\"\n\nTorihas called in Tichelis, and said: \"My uncle, will you take this\nnorth for me?\"\n\n\"Why will not others take it? Why are they unwilling to carry it?\"\nasked Tichelis. \"Well, I will take it,\" said he, after thinking a\nlittle; and he made ready.\n\n\"Take it and start right away,\" said Torihas. \"Daylight is coming. Go\nstraight. I will go, too, and when I am on the top of Toriham Pui\nToror I will shout, and show you where to put the block.\"\n\nTichelis put the flint on his back and hurried away with it.\n\nWhen Katkatchila reached home he told his brother-in-law, Tilikus, and\nhis brother-in-law's brother, Poharamas, and Yonot, his sister, how\nhis flint had been stolen.\n\nIt was just before sunrise. Tilikus and Poharamas went out in front of\nthe house and swept a space clean and smooth; then they ran off to the\neast and got pine as full of pitch as they could find it. They brought\na great deal of this, split some very fine, and made a large pile\nthere on the smooth place.\n\nJust at this time Torihas's people were in his sweat-house talking\nabout the theft. \"Nothing will happen,\" said most of them; \"old\nPatsotchet is always talking in that way, foretelling trouble. We will\ndance to-day. Tichelis has carried that thing far away; all will be\nwell now.\"\n\nYonot, Katkatchila's sister, had one child, a little baby which she\ncalled Pohila (fire child). The woman never left the house herself,\nand never let any one carry the child out.\n\n\"Now, my sister,\" said Katkatchila, \"bring your child here; bring my\nnephew out, and put him on that nice, smooth place which we have swept\nclean; it will be pleasant there for him.\"\n\nShe brought the boy out, put him on the smooth place. Poharamas was on\nthe southeast side all ready, and Tilikus on the southwest side. As\nsoon as Yonot put down the baby, they pushed pitch-pine sticks toward\nit. That instant fire blazed up. When the fire had caught well\nPoharamas took a large burning brand of pitch-pine and rushed off to\nthe southeast; Tilikus took another and ran to the southwest.\nPoharamas, when he reached the southeast where the sky comes to the\nearth, ran around northward close to the sky; he held the point of his\nburning brand on the ground, and set fire to everything as he ran.\nWhen Tilikus reached the southwest, at the place where the sky touches\nthe earth, he ran northward near the sky. The two brothers went\nswiftly, leaving a line of flame behind them, and smoke rose in a\ncloud with the fire.\n\nAfter the two had started Yonot snatched up Pohila, and as she raised\nthe boy a great flame flashed up from the spot. She ran into the house\nwith her son, and put him into the basket where she had kept him till\nthat morning.\n\nTorihas's people had begun to dance. Some time after sunrise they saw\na great fire far away on the east and on the west as well.\n\n\"Oh, look at the fire on both sides!\" said one.\n\n\"It is far off, and won't come here,\" said another.\n\n\"I feel the heat already!\" cried a third.\n\nSoon all saw that the fire was coming toward them from the east and\nthe west like waves of high water, and the line of it was going\nnorthward quickly. The fire made a terrible roar as it burned; soon\neverything was seething. Everywhere people were trying to escape, all\nwere rushing toward the north. By the middle of the forenoon the heat\nand burning were so great that people began to fall down, crying\nout,--\n\n\"Oh, I'm hot! Ah, I'm hot!\"\n\nTorihas made a rush toward the north, and reached the top of Toriham\nPui Toror. When he saw the fire coming very near he called out to\nTichelis, who was struggling along with the great block of flint on\nhis back,--\n\n\"Go ahead with the flint! Go on, go on, the fire is far from here, far\nbehind us!\"\n\nTichelis heard the shouting, but said nothing; kept going northward\nsteadily. When he was northeast of Bohem Puyuk, he saw the fire coming\nvery fast, a mighty blaze roaring up to the sky. It was coming from\nthe south, east, west. Tichelis could go no farther; there was no\nplace for escape above ground; the fire would soon be where he was.\nThe flint had grown very hot from the burning; he threw it down; it\nhad skinned his back, it was so hot and heavy. He ran under the\nground, went as far as he could, and lay there. Presently he heard the\nfire roaring above him, the ground was burning, he was barely alive;\nsoon all blazed up, earth, rocks, everything.\n\nTichelis went up in flames and smoke toward the sky.\n\nWhen the brothers Tilikus and Poharamas had carried the fire around\nthe world and met in the north, just half-way between east and west,\nthey struck their torches together and threw them on the ground. The\nmoment before they joined the burning brands two persons rushed out\nbetween them. One was Klabus and the other Tsaroki, who had carried\nthe invitation from Torihas to Katkatchila. They just escaped.\n\nThe flint rock that Tichelis dropped lies there yet, just where it\nfell, and when the Wintu people want black flint they find it in that\nplace.\n\nPoharamas and Tilikus ran home as soon as they struck their torches\ntogether.\n\nKatkatchila had a little brother. He put the boy on his back, and went\nbeyond the sky where it touches the earth in the south.\n\nYonot, the mother of Pohila, took her son and went behind the sky; her\nhusband, Tilikus, went with her. Poharamas went to Olelpanti. He flew\nup to where Olelbis is.\n\nOlelbis looked down into the burning world. He could see nothing but\nwaves of flame; rocks were burning, the ground was burning, everything\nwas burning. Great rolls and piles of smoke were rising; fire flew up\ntoward the sky in flames, in great sparks and brands. Those sparks\nbecame kolchituh (sky eyes), and all the stars that we see now in the\nsky came from that time when the first world was burned. The sparks\nstuck fast in the sky, and have remained there ever since the time of\nthe wakpohas (world fire). Quartz rocks and fire in the rocks are from\nthat time. There was no fire in the rocks before the wakpohas.\n\nWhen Klabus escaped he went east outside the sky, went to a place\ncalled Pom Wai Hudi Pom. Tsaroki went up on the eastern side of the\nsky,--ran up outside.\n\nBefore the fire began Olelbis spoke to the two old women and said: \"My\ngrandmothers, go to work for me and make a foundation. I wish to build\na sweat-house.\"\n\nThey dug out and cleared a place for the sweat-house the day before\nthe world-fire began. Olelbis built it in this way: When the two women\nhad dug the foundation, he asked,--\n\n\"What kind of wood shall I get for the central pillar of the house?\"\n\n\"Go far down south,\" said the old grandmothers, \"and get a great young\nwhite oak, pull it up with the roots, bring it, and plant it in the\nmiddle to support the house.\"\n\nHe went, found the tree, and brought it.\n\n\"Now, my grandmothers, what shall I do next?\"\n\n\"Go north and bring a black oak with the roots. Go then to the west,\nput your hand out, and there you will touch an oak different from\nothers.\"\n\nHe went north and west, and brought the two trees.\n\n\"Now,\" said Olelbis, \"I want a tree from the east.\"\n\n\"Go straight east to a live-oak place, you can see it from here, get\none of those live-oaks.\" He brought it with the roots and said,--\n\n\"Now I want two trees more.\"\n\n\"Go to the southeast,\" said they, \"where white oaks grow, and get two\nof them.\"\n\nHe went and got two great white oak trees, pulled them up with the\nroots, brought them with all the branches, which were covered with\nacorns.\n\nOlelbis put the great white oak from the south in the middle as the\ncentral pillar; then he put the northern black oak on the north side;\nhe put it sloping, so that its branches were on the south side of the\nhouse; over against this he put a southeastern white oak sloping in\nlike manner, so that its head came out on the north side. The western\noak he planted on the west side, sloping so that its branches hung on\nthe east side; then he put up the two white oaks from the southeast on\nthe east side: six trees in all. The top of each tree was outside\nopposite its roots; acorns from it fell on the opposite side. Olelbis\nwished to fasten the trees firmly together so they should never\nloosen.\n\n\"Stop, grandson,\" said one of the old women. \"How will you bind the\ntop?\"\n\n\"I have nothing to bind it with,\" answered Olelbis.\n\nShe put her hand toward the south, and on it came humus koriluli (a\nplant with beautiful blossoms). She took it with roots, stem, and\nblossoms and made a long narrow mat, the stem and roots all woven\ntogether inside and the blossoms outside. \"Here, grandson,\" said she,\n\"put this around the top of the house and bind the trees with it\nfirmly.\"\n\nHe did this. The binding was beautiful and very fragrant. He wrapped\nit around the trees where they came together at the top of the house\ninside.\n\nThe two old women made four very large mats now, one for each side of\nthe house. They wove first a mat of yoso\u00fc (a plant about a foot high,\nwhich has no branches and only a cluster of red flowers at the top).\nWhen they had finished it they told Olelbis to put it on the north\nside of the house.\n\n\"Now, my grandmothers,\" said Olelbis, \"I want a cover for the east\nside.\"\n\n\"My grandson,\" said each, \"we are sorry that you are alone, sorry that\nyou have no one to help you in building this house. Now take this mat\nand put it on the east side.\"\n\nThey gave him a mat made of the same plant that was used for a binding\nto hold the top of the house.\n\n\"I want a cover now for the south side.\"\n\nThe old women put their hands to the east, and a plant came to them a\nfoot high with white blossoms, of very sweet odor. A great deal of\nthis plant came, and they made a mat of it. They put all the blossoms\noutside. The mat covered the south side.\n\n\"Now, how shall I cover the west side?\"\n\n\"We have the covering here already, made of kin-tekchi-luli\" (a plant\nwith blue and white blossoms).\n\nThey put that mat on the west side, the blossoms turned outward.\n\nThe old women gave him all kinds of beautiful plants now, and flowers\nto form a great bank around the bottom of the sweat-house. All kinds\nof flowers that are in the world now were gathered around the foot of\nthat sweat-house, an enormous bank of them; every beautiful color and\nevery sweet odor in the world was there.\n\nWhen they went into the sweat-house, the perfume was delightful. The\ntwo old women said then:\n\n\"All people to come in the world below will talk of this house, and\ncall it Olelpanti Hlut when they tell about it and praise the house on\nhigh.\"\n\nOlelbis said: \"I want to lay something lengthwise on each side of the\ndoor. What shall I get?\"\n\nThe two said: \"We will get sau\" (acorn bread made in a great round\nroll like a tree-trunk).\n\nThey got sau, and put a roll at each side of the door; these rolls\nwere put there for people to sit on.\n\nOlelbis walked around, looked at everything, and said,--\n\n\"I want this house to grow, to be wide and high, to be large enough\nfor all who will ever come to it.\"\n\nThen the house began to extend and grow wider and higher, and it\nbecame wonderful in size and in splendor. Just as daylight was coming\nthe house was finished and ready. It stood there in the morning dawn,\na mountain of beautiful flowers and oak-tree branches; all the colors\nof the world were on it, outside and inside. The tree in the middle\nwas far above the top of the house, and filled with acorns; a few of\nthem had fallen on every side.\n\nThat sweat-house was placed there to last forever, the largest and\nmost beautiful building in the world, above or below. Nothing like it\nwill ever be built again.\n\n\"Now, my grandson,\" said the old women, \"the house is built and\nfinished. All the people in the world will like this house. They will\ntalk about it and speak well of it always. This house will last\nforever, and these flowers will bloom forever; the roots from which\nthey grow can never die.\"\n\nThe world fire began on the morning after the sweat-house was\nfinished. During the fire they could see nothing of the world below\nbut flames and smoke. Olelbis did not like this.\n\n\"Grandson,\" said the old women, \"we will tell you what to do to put\nout that terrible wakpohas. There is a very old man, Kahit Kiemila,\nand he lives far north toward the east, outside the first sky. He\nstays there in one little place; he is all alone, and always in the\nsame place. Tell him what to do, and he will do it. If you don't like\nthe fire and smoke down below, tell the old man to turn his face\ntoward you, to come this way and to bring with him Mem Loimis. He sits\nwith his head between his hands and his face to the north, and never\nlooks up. The place where he sits is called Waiken Pom Pui Humok Pom.\"\n\nThe first person who came to Olelbis on the day of the fire was Kiriu\nHerit. He came about daylight.\n\n\"You have finished the sweat-house, my nephew,\" said he.\n\n\"I have,\" said Olelbis, \"but we are going to have trouble, and do you,\nmy uncle, go up on the west side of the sweat-house, look around\neverywhere, and tell me what you see.\"\n\nKiriu went to the top of the house and looked. Soon another man came\nand said, \"My brother, you have finished the sweat-house.\"\n\n\"Yes,\" said Olelbis, \"and do you, my brother, go up on the east side\nof the house, stand there, and call to Kahit.\"\n\nThis was Lutchi Herit. Two more came and saluted Olelbis. \"Go into the\nsweat-house,\" said he. These were the two brothers, Tilichi. A fifth\nperson came, Kuntihle, and then a sixth, Sutunut, a great person.\nLutchi kept darting around, looking toward the north and calling:\n\"Kahit cannot take me! Kahit cannot take me!\" Kahit was getting angry\nby this time, and thinking to turn and look at Lutchi, for though far\naway, he heard the noise of his darting and his calling. \"That old\nKahit may come out, but he cannot catch me!\" called Lutchi, as he\ndarted around, always watching the north.\n\nNow Olelbis called Lutchi and Sutunut, and said: \"You, Lutchi, go\nnorth, pry up the sky and prop it; here is a sky pole and a sky prop.\"\nTurning to Sutunut, he plucked a feather from each of his wings and\nsaid: \"Go to Kahit in Waiken Pom Pui Humok Pom; tell him to come south\nwith Mem Loimis. She lives not far from him. Her house is in the\nground. And tell him to blow his whistle with all his breath. Put\nthese two feathers on his cheeks just in front of his ears.\"\n\nLutchi went quickly. No one could travel as fast as he. He reached the\nsky on the north, raised and propped it. Sutunut gave the message to\nKahit, who raised his head from between his hands slowly and turned\ntoward the south. Sutunut put the feathers in his cheeks then, as\nOlelbis had commanded.\n\nOne person, Sotchet, who lived just south of Kahit, spoke up now and\nsaid,--\n\n\"Go ahead, Kahit. I am in a hurry to see my father, Olelbis. I will\nfollow you. I am drinking my mother's milk.\" (He was doing that to\nbring great water.) His mother was Mem Loimis.\n\n\"Come with me, Mem Loimis,\" said Kahit to Sotchet's mother. \"When I\nstart, go ahead a little. I will help you forward.\"\n\nOlelbis was watching, and thought, \"Kahit is ready to start, and Mem\nLoimis is with him.\"\n\nOlelbis made then an oak paddle, and hurled it to where Sotchet was.\nSotchet caught the paddle, made a tail of it, put it on, and went\nplashing along through the water. Not far from Kahit lived an old\nwoman, Yoholmit Pokaila. She made a basket of white willow, and\nfinished it just as Mem Loimis was ready to start. In the same place\nwas Sosini Herit, just ready to move. In one hand he held a bow and\narrows, with the other he was to swim.\n\nOlelbis saw all this,--saw and knew what people were doing or\npreparing to do. \"Grandmothers,\" said he, \"Mem Loimis is ready to\nmove. Kahit is ready. All the people around them will follow.\"\n\nThe great fire was blazing, roaring all over the earth, burning rocks,\nearth, trees, people, burning everything.\n\nMem Loimis started, and with her Kahit. Water rushed in through the\nopen place made by Lutchi when he raised the sky. It rushed in like a\ncrowd of rivers, covered the earth, and put out the fire as it rolled\non toward the south. There was so much water outside that could not\ncome through that it rose to the top of the sky and rushed on toward\nOlelpanti.\n\nOlelbis went to the top of the sweat-house and stood looking toward\nthe north. Sula Kiemila and Toko Kiemila had come that morning. \"Take\nyour places north of the sweat-house,\" said Olelbis, and they did so.\nOlelbis saw everything coming toward him in the water from the north,\nall kinds of people who could swim. They were so many that no one\ncould count them. Before he had built the sweat-house, the two\ngrandmothers had said to Olelbis: \"Go far south and get pilok, which\nis a tall plant with a strong fibre, and make a cord.\" He did so, and\ntwisted a strong cord from pilok. Of this he made a sling. He put his\nhand to the west, and kilson came on it, a round white stone an inch\nand a half in diameter. He put the stone in the sling, tied the sling\naround his head, and kept it there always.\n\nHe took this sling in his hand now, and stood watching ready to throw\nthe stone at something that was coming in the water. Olelbis threw\nwith his left hand. He was left-handed, and for this reason was called\nNomhlyestawa (throwing west with the left hand).\n\nMem Loimis went forward, and water rose mountains high. Following\nclosely after Mem Loimis came Kahit. He had a whistle in his mouth; as\nhe moved forward he blew it with all his might, and made a terrible\nnoise. The whistle was his own; he had had it always. He came flying\nand blowing. He looked like an enormous bat, with wings spread. As he\nflew south toward the other side of the sky, his two cheek feathers\ngrew straight out, became immensely long, waved up and down, grew till\nthey could touch the sky on both sides.\n\nWhile Kahit flew on and was blowing his whistle, old Yoholmit lay in\nher basket; she floated in it high on the great waves, and laughed and\nshouted, \"Ho! ho!\"\n\n\"How glad my aunt is to see water; hear how she laughs!\" said Olelbis.\nAnd he gave her two new names, Surut Womulmit (hair-belt woman) and\nMem Hlosmulmit (water-foam woman). \"Look at my aunt,\" said Olelbis\nagain. \"She is glad to see water!\"\n\nAs Yoholmit was laughing and shouting she called out,--\n\n\"Water, you be big! Grow all the time! Be deep so that I can float and\nfloat on, float all my life.\"\n\nOlelbis was watching everything closely. Sosini Herit was coming. He\nheld a bow and arrows in one hand and swam with the other. He was next\nbehind old Yoholmit.\n\n\"Look at my brother, Sosini, look at him swimming,\" said Olelbis. When\nmountains of water were coming near swiftly, Olelbis said to the two\nold women, \"Go into the sweat-house.\" The two brothers, Kuntihle and\nTede Wiu, went in also. Olelbis stood ready to use his sling. When\nYoholmit was coming near, he hurled a stone at her. He did not hit\nher. He did not wish to hit her. He hit the basket and sent her far\naway east in it until the basket struck the sky.\n\nWhen the water reached Toko, it divided, went east and west, went no\nfarther south in Olelpanti. At this time Olelbis saw a hollow log\ncoming from the north. On it were sitting a number of Tede Memtulit\nand Bisus people. Just behind the log came some one with a big\nwillow-tree in his mouth, sometimes swimming east, sometimes swimming\nwest. He slapped the water with his new tail, making a loud noise.\nThis was Sotchet, the son of Mem Loimis. Olelbis struck the log with\na stone from his sling, and threw it far away west with all the\nMemtulits on it except one, which came to the sweat-house and said,--\n\n\"My brother, I should like to stay with you here.\" This was Tede\nMemtulit.\n\n\"Stay here,\" said Olelbis.\n\nNext came Wokwuk. He was large and beautiful, and had very red eyes.\nWhen Kahit came flying toward the sweat-house, and was still north of\nit, Olelbis cried to him,--\n\n\"My uncle, we have had wind enough and water enough; can you not stop\nthem?\"\n\nKahit flew off toward the east and sent Mem Loimis back. \"Mem Loimis,\"\nsaid he, \"you are very large and very strong, but I am stronger. Go\nback! If not, I will stop you. Go home!\"\n\nMem Loimis went back north, went into the ground where she had lived\nbefore. Kahit went east, then turned and went north to where he had\nbeen at first, and sat down again in silence with his head between his\nhands.\n\nWhen Mem Loimis and Kahit had gone home, all water disappeared; it was\ncalm, dry, and clear again everywhere. Olelbis looked down on the\nearth, but could see nothing: no mountains, no trees, no ground,\nnothing but naked rocks washed clean. He stood and looked in every\ndirection,--looked east, north, west, south, to see if he could find\nanything. He found nothing. After a time he saw in the basin of a\ngreat rock some water, all that was left. The rock was in Tsarau\nHeril.\n\n\"My grandmothers,\" asked Olelbis, \"what shall I do now? Look\neverywhere, there is nothing in the world below but naked rocks. I\ndon't like it.\"\n\n\"Wait awhile, grandson,\" said they. \"We will look and see if we can\nfind something somewhere. Perhaps we can.\"\n\nOn this earth there was no river, no creek, no water in any place but\nthat water at Tsarau Heril. This was the morning after Mem Loimis had\ngone home.\n\nNow a person came from the east to Olelpanti, Klabus Herit. \"My\nuncle,\" said Olelbis to Klabus, \"I am looking all over the world\nbelow, but can see nothing on it. Do you know any place beyond the sky\non the north, south, east, or west, where there is earth?\n\n\"I know no place where there is earth,\" said Klabus.\n\nSoon another person, Yilahl Herit, was seen coming from the west. When\nhe came up, Olelbis asked,--\n\n\"My uncle, do you know of earth, or trees, or people in any place\nbeyond the sky?\"\n\n\"I do not,\" answered Yilahl. \"But are you all well here?\"\n\n\"We are well and unharmed,\" answered Olelbis.\n\n\"How did you come here? Which way did you come? Where did you stay\nthat the world fire did not burn you?\" asked Klabus of Yilahl.\n\n\"I will tell you,\" said Yilahl. \"When the fire began, I went west, I\nwent under the sky where it touches the lower world, I went out to\nthe other side. The fire did not go there. There is earth now in that\nplace.\"\n\n\"My uncles,\" said Olelbis, \"I want you both to go down, to go west,\nand get that earth for me.\"\n\n\"I will go,\" said Klabus; and turning to the two old women he said:\n\"Give me two baskets, very large round baskets.\"\n\nThe old women made two very large baskets. Klabus took these and went\nwest with Yilahl. As soon as they started Olelbis took a great sky net\n(kolchi koro), and it spread out; it reached to the ends of the sky in\nevery direction; it was full of small, fine holes, like a sieve. He\nspread it out in Olelpanti; put it under his sweat-house. It is above\nthis world yet, but we cannot see it.\n\nKlabus and Yilahl went west to where the earth was. Klabus dug it up\nand filled the baskets quickly; went to the north side of the\nsweat-house and threw the earth into the great net, then hurried back\nand brought more earth and threw it on the net. It went through the\nnet and fell down here, fell on the rocks in this world like rain.\n\nKlabus hurried back and forth very quickly, carrying one basket on\neach arm. He was going and coming for five days and five nights; fine\nearth was falling all this time, till the rocks were covered, and\nthere was plenty of earth everywhere.\n\nYilahl gave no help. He went down the first time with Klabus, showed\nhim the earth, and stayed there, but he did not help to carry earth or\nto dig it.\n\nWhen Klabus had covered all the rocks with good earth, Olelbis told\nhim to rest.\n\n\"Go west and tell Yilahl to help you,\" said Olelbis to Klabus the next\nmorning, after he had rested. \"Tell him to work with you, fixing the\nearth which you have thrown down. Go, both of you; make mountains,\nhills, and level country; arrange everything.\"\n\nNo fire was visible anywhere; every bit had been quenched by the flood\nwhich came in after Lutchi propped up the sky. Yilahl came out into\nthis world below from under the edge of the sky in the west, and\nKlabus came out from under it in the east. Both met and went to work.\nYilahl made the small hills and fixed the rolling country. Klabus\nraised the great mountains and mountain ranges. There was nothing but\nearth and rock yet; no people at work only these two, Klabus and\nYilahl.\n\nOlelbis stood watching and looking; he looked five days, found no fire\nin any place. Next day he saw a little smoke in the southwest coming\nstraight up as if through a small opening. Olelbis had a Winishuyat on\nhis head tied in his hair, and the Winishuyat said to him,--\n\n\"My brother, look; there is a little fire away down south; a woman\nthere has fire in a small basket.\"\n\nThis woman was Yonot, the mother of Pohila, who had gone back to live\nin her old house.\n\n\"My brother,\" said Olelbis, turning to Tede Wiu, \"do you see that\nplace there? Go and bring fire from it.\"\n\nTede Wiu went quickly to the place where Olelbis had seen the smoke.\nHe found a house, and looking through a crack he saw the glow of fire,\nbut not the fire itself.\n\nTede Wiu stayed five days and nights watching. He could not get into\nthe house where the basket was. That house was closed firmly, and had\nno door. At last he went back to Olelpanti without fire.\n\n\"I should like to catch the fish which I see jumping in that southern\nwater,\" said Kuntihle, \"but we could not cook fish if we had it, for\nwe have no fire.\"\n\n\"You would better go yourself and try to get fire,\" said Olelbis.\n\nKuntihle went and watched five days. He could not get into the house,\nand no fire fell out. He went back to Olelpanti.\n\n\"We need fire,\" said Olelbis, \"but how are we to get it? Go again and\ntry,\" said he to Tede Wiu; \"watch till fire falls out, or go in and\ntake some.\"\n\nKlabus and Yilahl were at work yet.\n\nTede Wiu went, crept under the house, watched five days and nights,\nstayed right under the basket in which Pohila was. On the sixth\nmorning, very early, just at daybreak, a spark of fire fell out. Tede\nWiu caught the spark, ran off quickly to Olelbis, and gave it to him.\n\nThey had fire in Olelpanti now, and were glad. Neither Yonot, the\nmother, nor Tilikus, the father of Pohila, knew that fire had been\ncarried away to Olelpanti.\n\nKlabus and Yilahl were still at work making the mountains and\nvalleys, and had almost finished.\n\nNow that there was fire in Olelpanti, Kuntihle said: \"I will go and\nsee that fish. Tilitchi, will you come with me?\"\n\nTilitchi went. Before they started Olelbis gave them a fish net. They\ncaught a fish, and went back, dressed, cooked, and ate it.\n\n\"This is a good fish,\" said Olelbis. \"How did it get into that water?\nThat pond in the rock is small and round; there is no water to run\ninto it. Grandmothers, what shall we do with this pond and the fish in\nit?\"\n\n\"We will tell you,\" said the old women. \"Go to the west under the sky,\nbreak off a strip of the sky, bring it here, and make a pointed pole\nof it.\"\n\nKlabus and Yilahl were just putting the top on Bohem Puyuk; all the\nother mountains in the world were finished.\n\nOlelbis went west, got the sky pole, and pointed one end of it. He\nstuck the pole down at the foot of Bohem Puyuk, drew the point of it\nalong southward, making a deep furrow. Then he stuck the pole far\nnorth, and made a second furrow to join the eastern end of the first\none. There was no water in either furrow yet, and Olelbis said,--\n\n\"Now, my grandmothers, what shall I do next?\"\n\n\"Take this grapevine root,\" said they. \"Throw it to the place where\nyou thrust in the pole at the foot of Bohem Puyuk.\"\n\nHe threw the root. One end of it went into the mountain, the other\nhung out; from this water flowed.\n\n\"This will be called Wini Mem,\" said the grandmothers. \"The country\naround it will be good; many people will go there to live in the\nfuture.\"\n\nThe grandmothers gave a second root, a tule root, and Olelbis threw\nthis far up north, where one end stuck in the ground as had the\ngrapevine root, and from the other end flowed Pui Mem--there is much\ntule at the head of Pui Mem to this day.\n\nOlelbis took his sky pole again and made deep furrows down southward\nfrom Bohema Mem, large ones for large rivers and smaller ones for\ncreeks. Water flowed and filled the furrows, flowed southward till it\nreached the place where Kuntihle found the first fish; and when the\nlarge river reached that little pond, fish went out of it into the\nriver, and from the river into all creeks and rivers.\n\nWhen the rivers were finished, and water was running in them, Olelbis\nsaw an acorn tree in the east, outside the sky. He looked on the north\nside of the tree and saw some one hammering. He hurled a stone from\nhis sling, struck down the person, and sent Tilitchi to bring him.\nTilitchi brought him.\n\n\"Of what people is this one?\" asked he of the old women.\n\n\"He is of a good people,\" answered they. \"Put him on the central\npillar of the sweat-house; we call him Tsurat.\"\n\nTsurat was only stunned. When Tsurat was taken to the central pillar,\nhe climbed it, stopping every little while and hammering. The sound\nwhich he made, \"Ya-tuck! ya-tuck!\" was heard outside the\nsweat-house,--a good sound; all liked to hear it.\n\nOlelbis saw on the same tree another of the same family. When he was\nbrought, the old women said, \"This is Min Taitai; put him on the\nground east of the fire\"--the fire was in the middle.\n\nMin Taitai began to talk to himself. They could hear two words, \"Wit,\nwit!\" (coming back, coming back).\n\nOlelbis stunned a third person, who was brought by Tilitchi. The old\nwomen said, \"He, too, is of a good people, he is Hessiha; let him be\nwith Min Taitai, and put a basket of red earth and water near them.\"\n\nMin Taitai talked on to himself, \"Wit, wit!\"\n\n\"Who is 'Wit, wit?'\" asked Hessiha.\n\n\"Sas\" (the sun), answered Min Taitai, \"was going down, and now he is\ncoming back; that is who 'Wit, wit' is.\"\n\n\"Who is coming back?\" asked Hessiha.\n\n\"Sas is coming back.\"\n\n\"Sas is not coming back, he is going on.\"\n\n(In winter Sas goes down south, and in summer he comes back north. Min\nTaitai was saying Sas is coming back, up north. Hessiha thought he was\nsaying Sas has gone down toward the west, and now is coming back east\nwithout setting.)\n\n\"Wit, wit\" (coming back, coming back), said Min Taitai.\n\n\"Cherep, cherep!\" (going on, going on), said Hessiha.\n\nSoon they came to blows, began to fight; when fighting, Hessiha took\nred mud from the basket and threw it. Min Taitai took mud, too, and\nthrew it at Hessiha. Both were soon covered with mud and water.\n\nClover, beautiful grasses, and plants of all kinds were growing around\nthe sweat-house in Olelpanti. The whole place was a mass of blossoms.\n\"Now, my grandmothers,\" said Olelbis, \"tell me what you think. All\nthat ground below us is bare; there is nothing on it. What can we do\nfor it?\"\n\n\"My grandson, in a place southeast of this is a house in which people\nlive. The place is called Hlihli Pui Hlutton [acorn eastern\nsweat-house place]. An old man lives there. Send Tsurat to bring that\nold man to us.\"\n\n\"I will,\" said Olelbis; and he sent Tsurat, who brought Hlihli\nKiemila, who had lived all his life in that eastern sweat-house. When\nOlelbis looked at the old man, he said to Tsurat: \"Go to the world\nbeneath us with Hlihli. Carry him all over it,--north, south, east,\nand west.\"\n\nHlihli was like an old worm-eaten acorn outside; inside he was like\nmeal or snuff, and when he moved this inside sifted out of him. He had\na daughter, Hlihli Loimis, and she had many sons.\n\nTsurat carried Hlihli all over the world, and when he had carried him\nfive days little oak bushes were springing up everywhere from the dust\nwhich fell from him. They took seeds of clover growing around the\nsweat-house in Olelpanti and scattered them; clover grew up in every\nplace. Olelbis threw down all kinds of flower seeds from the flowers\nblossoming in Olelpanti.\n\nA little way east of Olelbis's sweat-house lived Sedit. At the time of\nthe fire he ran through under the sky in the south and went up on the\nsky to Olelpanti. He stayed there with Olelbis until the fire and\nwater stopped. Then he went east a short distance, and made a house\nfor himself. During the great water Sedit caught Wokwuk, and afterward\nbuilt a house near his own for him.\n\nThere was a big rock east of Sedit's house. Olelbis saw Chuluhl\nsitting on this rock, and he said,--\n\n\"My brother, I have put clover on the earth. I want you to go down\nthere and stay with that clover, stay with it always. The place is a\ngood one for you.\" This place was Tokuston on Pui Mem. \"Take this\npontcheuchi [headband made of dew], wear it around your head, wear it\nalways, guard the clover, put your head among its leaves, and keep the\ngrass and clover wet and green all the time. I will take that rock\nfrom near Sedit's house, and put it down on the earth for you.\" (The\nrock stands now about fifty miles above Paspuisono. It is called Pui\nToleson--rock leaning east.)\n\nWokwuk at the time of the great water lost the middle and longest\nfinger on one hand; it went far north, and after a time became a deer,\nand from that deer came all the deer in the world after the fire.\nWhen Kahit and Mem Loimis went east on the way home, Wokwuk lost a\nsmall feather from above one of his eyes. It went west and was turned\ninto the beautiful shells tsanteris. He also lost two neck feathers.\nThey went west and became kalas, and from that came all pearl shells.\nHe lost the tip of his little finger. It went west and became the\nWokwuk bird down here. He lost some spittle. It went east on the water\nand turned to blue beads, such as people wear now around their necks.\nWokwuk lost a small bit of his intestines. It went south on the water\nand became mempak; from that come all mempak (water bone). He lost a\npiece of his backbone. It went east on the water and became an elk,\nand from that elk came all elks.\n\nOne day Sedit said to Olelbis, when all were telling Olelbis what they\nwere going to do: \"Grandson, I am going to take off my skin and let it\ngo to the world below.\"\n\n\"Do so,\" said Olelbis.\n\nSedit took off his skin as he would a coat, and threw it down to this\nworld.\n\n\"Now there will be Sedits all over down there,\" said he.\n\nWhile Olelbis was gathering into Olelpanti all the people from every\nplace outside this sky above us, Min Taitai and Hessiha were disputing\nand throwing red mud at each other.\n\nOlelbis gathered people from every side till he had gathered them all\nat his house. They were there in crowds and in thousands, singing and\ntalking inside and outside, everywhere in Olelpanti.\n\nOne morning Olelbis said to the old women,--\n\n\"My grandmothers, I cannot tell what to do nor how to get what I want,\nbut far west of here is a ridge that stretches from the south to the\nnorth, and on that ridge people of some kind come from the south and\nhurry north; they do that every day; they go north along that ridge,\nand I do not know what kind of people they are. When they are on the\ntop of the ridge, they run north very swiftly. As soon as Klabus and\nYilahl finished the level ground and the hills and mountains in the\nworld below, these people began to travel along the ridge in this way,\nand they have been going north ever since.\"\n\n\"You do not know those people,\" said the old women, \"but we know them,\nthe Katkatchila brothers know them; they are Kahsuku, the cloud dogs,\nthe cloud people. If you wish to know more about these cloud people,\nask the elder Katkatchila; he knows them; he lives far west at this\ntime; go and ask him, go yourself.\"\n\nOlelbis set out next morning early, and just before he reached\nKatkatchila's house in the west he came upon some one who was stooping\nand looking toward the south. It was the elder Katkatchila, who was\nwatching the cloud people.\n\n\"Stop, my brother,\" said Katkatchila, \"and watch with me.\"\n\nThe two looked along the ridge toward the south--it was before sunrise\nthen--and they saw a person come a little way in sight, then turn and\ngo back. He did not come nearer because he saw Olelbis. The cloud\npeople are very timid; they can see a long distance, and have a very\nkeen scent. When he saw Olelbis, this one ran away home.\n\n\"My brother,\" said Katkatchila to Olelbis, \"we have been watching here\nto drive back these cloud people. We have watched night and day, I and\nmy little brother. My brother is near the eastern slope of this ridge\nwhich runs north and south; he stays there and watches.\"\n\n\"What do you mean by cloud people?\" asked Olelbis; \"what kind of\npeople are they? I have seen only the head and neck of one; what I saw\nlooked well, seemed good. I wish you, my brothers, would catch one of\nthese people, if you can.\"\n\n\"How is it that you do not know these people?\" asked Katkatchila. \"You\nought to know them; you have seen every place, every person,\neverything; you ought to know these people. I will tell you how they\ncame. My sister and I made the great world fire; we made the wakpohas\nbecause Torihas and his people stole my flint. I was angry. I told my\nsister to put her baby outside the house. We put pitch-pine around it,\nand fire blazed up from the baby. When the fire was burning all over\nthe earth and there were great flames and smoke, a big water and a\nstrong wind came; the water filled the whole world with steam, and the\nwind drove the steam and smoke from the great fire, and carried them\nfar off to the south, where they became a people,--the cloud people.\nThese people are red or white or black, all of them, and they are\ngoing north always. They have good heads and long necks.\"\n\n\"I should like to stand near some of these people and look at them,\"\nsaid Olelbis.\n\n\"I do not like to see them go north,\" said Katkatchila. \"My brother\nand I are here trying to drive them back; but they go north in spite\nof us. My brother is on the other slope over there to frighten them\nback; but they turn to the east a little and go around him.\"\n\n\"Bring your brother here,\" said Olelbis.\n\nKatkatchila brought his brother, and the two said,--\n\n\"These cloud people are very wild; we cannot go near them. But we\nshould like to drive them back or catch them.\"\n\n\"Go west, my brothers,\" said Olelbis, \"and get something to stop that\ngap on the east where the cloud people pass you and go north. Stop\nthat opening on the east, and stop the western slope also, leaving\nonly a narrow place for them to go through. Get yew wood, make a very\nhigh fence with it, and stop the eastern slope.\"\n\nThey brought the yew wood and made a very high fence on the eastern\nslope, and then one on the west, leaving only a narrow gap open.\n\n\"Go to the east now,\" said Olelbis, \"get katsau, which is a strong,\nfibrous plant, and make strings of it. Make a rope of the string and\nset a snare in the opening of the fence across the western slope to\ncatch those cloud people.\"\n\nThe elder brother was on the ridge near the western slope, and the\nyounger on the ridge near the eastern slope. The brothers made the\nsnare and set it on the western slope. Both watched and waited for the\nclouds to come.\n\n\"Now, my brother,\" said Olelbis, when he saw this work, \"watch these\npeople well, frighten them into the trap, and I will go back to\nOlelpanti.\"\n\nNext morning early the two brothers were watching, and very soon they\nsaw a great many cloud people coming. Both brothers were lying flat on\nthe middle of the ridge, so that the clouds could not see them. The\nclouds watched closely. They came to the place where they had always\nturned east to go past little Katkatchila; they ran against the fence\nand could not pass. They turned and went toward the west to pass\nnorthward along the central ridge; but when both brothers stood up,\nthe clouds rushed to the western slope and fell into the trap.\n\nOlelbis saw this and said: \"Now, my brothers are driving them in. I\nmust go and see!\" And he ran off quickly.\n\n\"Oh, my brother,\" said the Katkatchilas when he came, \"we have caught\none cloud. All the rest went through the fence. They broke it--we\ncaught one; the others burst away.\"\n\nOlelbis looked at the cloud and said,--\n\n\"This is a black one! They broke down the fence and ran away! They are\na strong people.\"\n\n\"Now, my brother,\" said the elder Katkatchila, \"we will skin this\ncloud, and you may have the skin. We will give it to you.\"\n\n\"I shall be glad to have it,\" said Olelbis.\n\nThey stripped the skin from the cloud, and, when giving it to Olelbis,\nthe elder one said, \"You must tan this carefully.\"\n\n\"Make another fence,\" said Olelbis, \"but make it stronger. You will\ncatch more of these people.\"\n\n\"A great many clouds have broken through our fence to-day and gone\nnorth. Others went before we made the fence. We shall see these people\nby and by,\" said Katkatchila. (He meant that clouds would stay in the\nnorth and become another people; stay there always.)\n\nOlelbis took the skin, turned toward home, and travelled on. He was\nrubbing it in his hands, tanning it as he went. The brothers put the\nbody in a hole and buried it, not caring for the flesh. They wanted\nonly the skin.\n\nOlelbis went along tanning the skin of the black cloud, and he walked\naround everywhere as he tanned. He went away west, then north, then\nsouth, then east. At last he came home with the skin well tanned. He\nspread it and stretched it smooth. The two Katkatchila brothers had\nnot been able yet to catch another of the cloud people, but they were\nworking at it all the time. After Olelbis spread the skin on the\nground, he took it up and said to one of the old women,--\n\n\"My grandmother is always cold; let us give her this skin;\" and he\ngave it to her. Each of the two old women said,--\n\n\"My grandson, we are glad to have this skin. We shall sleep warm now.\"\n\n\"I must go,\" said Olelbis, \"and see my brothers drive in more of the\ncloud people.\" And he went.\n\n\"We cannot catch these clouds,\" said the older brother; \"they go\nthrough our fence, they escape, we cannot catch them; they have gone\nto the north, they will stay there and become a new people. We have\ncaught only one, a white cloud. Those that have escaped will become a\nnew people; they will be Yola Ka\" (snow clouds).\n\nThe Katkatchilas stripped the skin from the white cloud and gave it to\nOlelbis. He went around north, south, east, and west, tanning it in\nthe same way that he had tanned the black skin. After he had tanned it\nwell he spread the skin, stretched it, straightened it; then he gave\nit to the other grandmother.\n\nBoth old women were glad now. Both said: \"We shall sleep warm at night\nnow all the time.\"\n\nNext day the two brothers caught a third cloud, a red one, but they\nkept that skin for themselves. They did not give it to Olelbis,\nbecause he told them to keep it. We see this skin now often enough,\nfor the brothers hang it up when they like in the west and sometimes\nin the east.\n\n\"Now,\" said the two old women, \"we have this white skin and this black\none. When we hang the white skin outside this house, white clouds will\ngo from it,--will go away down south, where its people began to live,\nand then they will come from the south and travel north to bring rain.\nWhen they come back, we will hang out the black skin, and from it a\ngreat many black rain clouds will go out, and from these clouds heavy\nrain will fall on all the world below.\"\n\nFrom that time the old women hang out the two skins, first the white,\nthen the black skin, and when clouds enough have gone from them they\ntake the skins into the sweat-house again; and from these two skins\ncomes all the rain to people in this world.\n\n\"The cloud people who went north will stay in the northwest,\" said\nOlelbis, \"and from them will come snow to people hereafter.\"\n\nAll this time the people in Olelpanti were singing and talking. Any\none could hear them from a distance. Olelbis had brought in a great\nmany different kinds of people, others had come themselves, and still\nothers were coming. After the tanning of the two cloud skins a man\ncame and took his place above the sweat-house door, and sat there with\nhis face to the east. This was Kar Kiemila. Right after him came\nTsararok, and took his place at the side of Kar. Next came Kau; then\nthe two brothers Hus came, and Wehl Dilidili. All these people in the\nsweat-house and around it asked one another,--\n\n\"What shall we do? Where shall we live? We should like to know what\nOlelbis will do with us.\"\n\n\"You will know very soon where we are going,\" said Toko and Sula.\n\"Olelbis will put us in our places; he is chief over all.\"\n\nNext morning Olelbis said: \"Now, my grandmothers, what do you think\nbest? What are we to do with the people here? Is it best for them to\nstay in Olelpanti?\"\n\n\"Our grandson,\" answered the old women, \"send all that are not needed\nhere to the lower world; turn them into something good for the people\nwho are to come soon,--those fit for this place up here. The great\npeople, the best ones, you will keep in Olelpanti, and send down only\na little part of each of them to turn into something in the world\nbelow and be of use to people there.\"\n\nOlelbis called all who were in the sweat-house to come out, and he\nbegan to send them to their places.\n\nTo Kar he said: \"Go and live on Wini Mem. Be a gray heron there; that\nis a good country for you.\" (Before white people came there were many\nof these birds on that river.)\n\nTo Toko he said: \"Go to Kawiken on Pui Mem. Be a sunfish and live\nthere always. You, Sula, go to the south of Bohem Puyuk on Wini Mem.\nBe a trout, and live at Sulanharas.\"\n\nTo Torihas he said: \"You will be a blue crane,\" and to Chalilak: \"You\nwill be a goose. You both will have two places to live in, one in the\nsouth and the other in the north. You will go north in the spring and\nlive there all summer; you will go south in the fall and live in the\nsouth all winter. Do this always; travel that way every year.\"\n\nTo Kiriu he said: \"Go and live along the water. You will be a loon,\nand you will go up and down great rivers all your life.\"\n\nTo Katsi he said: \"You will be a fish hawk, catch fish and eat them,\nlive along rivers.\"\n\nOlelbis plucked one small feather from the neck of Moihas. This he\nthrew down and said, \"Be an eagle, and live on high mountains.\" All\nbald eagles on earth came from that feather, but the great Moihas\nremained above with Olelbis, where he is now.\n\nFrom Lutchi Olelbis plucked one feather, threw it down, and said: \"You\nwill be a humming-bird. Fly around in spring when the green grass\ncomes and the trees and flowers bloom. You will be on blossoms and\ndart from one to another everywhere.\" Lutchi himself stayed in\nOlelpanti.\n\nOlelbis pulled a feather from Kau, threw it down, and said: \"You will\nfly along rivers, be a white crane, and live near them always.\" The\ngreat Kau stayed in Olelpanti with Olelbis.\n\nFrom the elder Hus brother Olelbis plucked a feather from the right\nside, sent the feather down on this earth, and said,--\n\n\"You be a buzzard down there, and in spring go up on Wini Mem and look\nfor dead salmon and other fish along Pui Mem, Bohema Mem, and other\nrivers, eat dead salmon and other fish. When people kill a snake or\nsomething else which they do not like, you will go and eat the snake\nor other dead thing. The Wintu, the coming people, will feed you\nalways with what is dead.\"\n\nTilitchi had been sent for three persons, and now he brought the\nfirst.\n\n\"Who is this?\" asked Olelbis of the old women.\n\n\"This is Dokos,\" said they; \"he is bad.\"\n\nDokos was placed a little northeast of the sweat-house. He sat looking\ntoward the west. Tilichi brought in a second and third person.\n\n\"Who are these?\" asked Olelbis.\n\n\"These are both bad people,\" said the old women. \"These are Wima\nLoimis and Klak Loimis.\"\n\n\"Put them with Dokos,\" said Olelbis. After he had called all the\npeople out of the sweat-house to send them to their proper places,\nOlelbis had put something on their teeth to make them harmless.\n\n\"Come here, Wima Loimis,\" said Olelbis. \"I have something to put on\nyour teeth so that they may harm no one.\"\n\n\"I want nothing on my teeth,\" said Wima Loimis. \"If something were put\non them I could not eat.\" He asked again, but she shook her head,\nsaying: \"I want nothing on my teeth, I could not eat if anything were\nput on them.\"\n\n\"If she will not come, come you, Klak Loimis.\" Klak Loimis would not\ngo to him.\n\n\"Why not come when I call you?\" asked Olelbis.\n\n\"My sister Wima will not go. She says that she could not eat if her\nteeth were touched. I want nothing on my teeth. I am afraid that I\ncould not eat.\"\n\n\"Very well,\" answered Olelbis, \"you, Wima, and you, Klak, want to be\ndifferent from others. Come, Dokos, I will touch your teeth.\"\n\n\"My sisters, Klak and Wima, want nothing on their teeth. I want\nnothing on mine. I am angry at my sisters; my heart hates them. I do\nnot wish to be good. I am angry at my sisters. I will be wicked as\nwell as they.\" Then turning to his sisters he said: \"After a while\npeople will employ me against you whenever they are angry at you.\nWhenever you bite people or hurt them, they will call me to fight\nagainst you, and I will go with them. I will go into your bodies and\nkill you. Then you will be sorry for what you have done to-day.\nOlelbis asked you to be good. He wants you to be good, but you are not\nwilling. I will be bad to punish you.\"\n\nWhen the two women heard these words they cried, and Wima said, \"Well,\nmy brother, we can put something on our teeth yet.\"\n\nDokos placed his head between his hands and sat awhile in that\nposture. Then he straightened himself and said,--\n\n\"You two have talked enough; you would better stop. You are not like\nme; I am stronger than both of you, and I shall be so always. You,\nWima, and you, Klak, will hate people only, but I shall hate all\nliving things. I shall hate you, hate every one; kill you, kill every\none. I want nothing of any one. I want no friend in any place.\"\n\n\"Well,\" said Olelbis, \"you go as you are.\"\n\n\"I will go first,\" said Dokos.\n\n\"Go,\" said Olelbis, \"to Koiham Nomdaltopi, be flint there, and spread\nall around the place. You, Klak Loimis, will go to Klak Kewilton, be a\nrattlesnake there, increase and spread everywhere. I will send you,\nWima, to Wima Wai Tsarauton; you will be a grizzly bear there. After a\nwhile a great family will come from you and spread over all the\ncountry. You will be bad; and, Klak, you will be bad, but, Dokos, you\nwill be the worst, always ready to hurt and kill; always angry, always\nhating your sisters and every one living.\n\n\"You, Klak, and you, Wima, when you see people you will bite them, and\npeople will take Dokos to kill you, and Dokos will go into your\nbodies, and you will die. Wima, you will be sorry that you would not\nlet me change your teeth. You, Klak, will be sorry. You will bite\npeople, and they will kill you because you cannot run away from them.\nYour dead body will lie on the ground, and buzzards will eat it.\n\n\"Dokos, you will go to your place and increase. People will go there\nand get you to kill your sisters and others for them, and when you\nhave pleased them and killed all the people they wished you to kill,\nwhen they want you no longer, they will throw you down on a rock and\nbreak you to pieces, then you will be nothing. You will be dead\nforever. Now go!\"\n\nTo all those who let their teeth be made innocent, Olelbis said: \"You\nwill go to where I send you,--one here, another there.\" And he gave\ntheir places to all. To some he said: \"After a while the new people\nwill use you for food,\" and to the others he said: \"The new people\nwill use your skins, and you will be of service to them, you will be\ngood for them.\"\n\nThe first person taken up to Olelbis's sweat-house was Tsurat; and now\nOlelbis spoke to Tsurat last of all and said,--\n\n\"Pluck one feather from your back.\"\n\nTsurat plucked it.\n\nOlelbis threw the feather to the earth and said,--\n\n\"The place where this falls will be called Tsurat-ton Mem Puisono.\nThis feather will become woodpeckers, and their place will be there.\nTheir red feathers will be beautiful, and every one will like their\nred scalps and will use them for headbands. The woodpeckers will be\nalso called Topi chilchihl\" (bead birds).\n\nAll people that were good on this earth only, of use only here,\nOlelbis sent down to be beasts, birds, and other creatures. The\npowerful and great people that were good in Olelpanti and useful there\nhe kept with himself, and sent only a feather or a part of each to\nbecome something useful down here. The good people themselves, the\ngreat ones, stayed above, where they are with Olelbis now.\n\n\n\n\nOLELBIS AND MEM LOIMIS\n\n\nOne character in this myth is of great importance in actual Indian\nbelief, the Hlahi or doctor, the sorcerer. The position and power of\nthe Hlahi are explained at length in the notes to this volume. Sanihas\nYupchi, the archer of Daylight, is Tsaroki Sakahl, the messenger sent\nby Torihas to invite Katkatchila to hunt; he appears also as the\nfriend and messenger of Waida Dikit, who assembled the world concert\nin which Hawt proved the greatest musician.\n\n\nPERSONAGES\n\nAfter each name is given that of the beast, bird, or thing into which\nthe personage was changed subsequently.\n\n=Hubit=, wasp; =Hus=, buzzard; =Kahit=, wind; =Kaisus=, gray squirrel;\n=Kiri\u00fa=, loon; =Kopus=, small-horned owl; =Kuntihl\u00e9=, small hawk\nfishes in muddy water; =Kut=, unknown; =Lutchi=, humming-bird; =Mem\nLoimis=, water; =M\u00f3ihas=, bald eagle; =P\u00e1kchuso=, the pakchu stone;\n=Patkilis=, jack rabbit; =Pori Kip\u00e1namas=, another name for =Kopus\nS\u00fatunut=, black eagle; =S\u00e1nihas=, daylight; =Sotchet=, beaver; =Toko=,\nsunfish; =Tsaroki Sakahl=, green snake; =Ts\u00e1rorok=, fish-hawk;\n=Tsudi=, mouse; =Tsurat=, red-headed woodpecker; =Winishuyat=,\nforesight; =Wokwuk=, unknown.\n\n       *       *       *       *       *\n\nOne evening a woman came to Olelpanti. Her name was Mem Loimis.\n\n\"Why are you here?\" inquired Olelbis; \"and from what place have you\ncome?\"\n\n\"I have come from my home in the earth to ask if I may live with you.\nI have come from the north.\"\n\n\"You may live here,\" said Olelbis; and she stayed there. She lived\nwith Olelbis, became his wife, and had two sons: the first was Wokwuk,\nthe second Kut.\n\nKut was still small, when one day the woman went out a little to one\nside of the house to get something, and a man came to her and said,\n\"Come with me--come right away!\" And he took her, took her quickly,\ntook her toward the north, to the place where Kahi Hlut is. This man\nwas Kahit, and Kahi Hlut was his house.\n\nOlelbis knew not where his wife had gone; he knew not which way she\nwent; he had not seen her going out and had not seen her afterward. He\ninquired of every one who lived in Olelpanti. All they knew was that\nshe had gone west a little way to get something.\n\nFor five years after the woman was carried away the people in\nOlelpanti had no water to drink. This woman had given them water, and\nnow some one had taken her, and without her there was no water.\n\n\"I cannot tell what to do without water,\" said Olelbis. \"I don't think\nmy children can live without water. I don't know what yapaitu likes my\nwife and has taken her.\"\n\nThe people in and around Olelpanti talked a great deal about Mem\nLoimis.\n\n\"I don't know how we are to live now,\" said Toko Kiemila to Olelbis.\n\"Some one has taken your wife away. I cannot live without water much\nlonger.\"\n\nAnother man who lay inside the sweat-house at the west end, an old\nman, stood up and said,--\n\n\"I do not know what people are to do without water. I do not know how\nyou, Olelbis, are to live without it. I cannot live unless I have\nwater. I am very dry. Why do you not try to get water again? There is\na man in Hlihli Pui Hlutton whose name is Kopus. You can see his house\nfrom here. He is a great Hlahi. He sings and dances every night. Let\nhim come here to sing and dance. Perhaps he will be able to bring\nwater back to us.\"\n\nThe old man who said this was Hubit. He was suffering from thirst so\nmuch that he had tied a belt of sinews around his waist and tightened\nit till he was nearly cut in two.\n\nOlelbis went to the top of the sweat-house and spoke to all the\npeople.\n\n\"We must send for this Hlahi,\" said he. \"Let him come here to sing and\nbring water back to us. Some of you young men who walk fast must go\nfor him to-morrow.\"\n\nThat night they talked about the person who should go. One said to a\nsecond, \"You walk fast; you ought to go.\"\n\n\"I do not,\" said the second; \"but you walk fast. You are the person to\ngo.\"\n\nAnd so they spoke one after another, till at last Lutchi said, \"I\ncannot walk fast, but I will go.\"\n\nEarly next morning he went out to the top of the sweat-house and said,\n\"I am going!\" and he shot away to the southeast.\n\nHe found the old Hlahi. He had not finished his night's work yet. This\nHlahi was Kopus Kiemila.\n\n\"Old man, you must stop awhile,\" said Lutchi. \"Olelbis lost his wife,\nMem Loimis, years ago. He has two children, and he and all the people\nare very dry; they are thirsting, they are dying for want of water. He\nwants you to come and see if you can tell us what to do to bring water\nback to Olelpanti. Olelbis will give you five sacks of acorns for your\npay. You must sing five nights for these five sacks. They are old\nacorns.\"\n\n\"I will do that,\" said Kopus. \"I will go with you.\"\n\nLutchi returned to Olelpanti with Kopus, who was called also Pori\nKipanamas, which means a man wearing a headband of fresh oak leaves\nwith two green acorns thrust in on each side. His face was painted\nwith acorn mould. A great many people were waiting there, all very\ndry, very thirsty,--all hoping for water.\n\n\"I sent for you to come,\" said Olelbis, \"and you must hlaha[2] five\nnights. All my people, all my children, are dry. I am dry myself. I\nlost my wife five years ago. I don't know where she went, and we have\nno water since she left us. I want you to sing and to dance. I want\nyou to find out where my wife is.\"\n\n    [2] Hlaha means, \"to perform as a Hlahi, or doctor.\"\n\nWhen night came, Olelbis gave a pipe filled with tobacco to Kopus and\nsaid, \"Now you must hlaha.\"\n\nKopus smoked, became tunindili,--that is, possessed. A Tsudi yapaitu\ncame to him and began to chant. The yapaitu, speaking through Kopus,\nsaid,--\n\n\"I have looked all around the world, I have looked everywhere; every\nsmell has come to my nose, every sight to my eyes, every sound to my\nears, but to-night nothing comes to me. I cannot see, I cannot hear, I\ncannot smell.\" And he stopped.\n\n\"I am going to dance the spirit dance,\" said Kopus. \"Who will sing for\nme?\"\n\n\"Let these two Tsudi girls sing,\" said Olelbis.\n\nHubit was lying on the east side of the sweat-house, and he said,--\n\n\"Make haste, you two girls, and sing for that Hlahi. I am nearly dead,\nalmost cut in two, I am so dry.\"\n\nHe had tightened his belt a little that evening. Kopus danced all\nnight, and the two girls sang for him.\n\n\"I have not found out which way that woman went,\" said he, next\nmorning.\n\nHe danced five days and nights, and then said: \"I can tell nothing. I\nknow nothing about this woman, Mem Loimis.\"\n\nEvery bola heris[3] that was lying inside the sweat-house was terribly\nthirsty. One old man got up and said,--\n\n    [3] Bola means \"to tell one of the creation myths;\" bolas means\n    \"one of the myths;\" bola heris is an actor in any of them, a\n    personage mentioned or described in a creation myth.\n\n\"What kind of a Hlahi have you here? What kind of a Hlahi is Kopus? He\nis here five days and nights and can tell nothing, knows nothing. If\nyou wish to learn something, bring a Hlahi who has knowledge of\nwater.\"\n\n\"This old Kopus knows nothing of water,\" said Toko. \"Old Kopus is a\ngood Hlahi for acorns and for the Tsudi and Kaisus people; that is all\nhe is good for. I know this Kopus well. Get a Hlahi who knows more\nthan he does.\"\n\n\"You bola herises tell us,\" said Olelbis, \"who is a good Hlahi for\nwater, and we will get him. Look at my children; they are almost dying\nof thirst. Tell us where their mother, Mem Loimis, is.\"\n\n\"Oh, daylight, come quickly; be here right away! I am almost cut in\ntwo I am so dry. Oh, daylight, come quickly!\" groaned Hubit.\n\nNo one mentioned another Hlahi. So Olelbis talked on,--\n\n\"All the people said that Kopus was a good Hlahi. That is why I got\nhim; but he is not a good Hlahi for water. Now we will get Sanihas\nYupchi, the archer of daylight, who lives in the farthest east, he is\nthe son of Sanihas. He is small, but he is a great Hlahi. Lutchi, you\nmust go now for Sanihas Yupchi. Here are one hundred yellowhammer-wing\narrows for him, all red, and many others.\"\n\nLutchi went to the east end of the sweat-house, danced a little,\nsprang onto the sweat-house, danced a little more, and then whizzed\naway through the air. Lutchi travelled all day and all night, reached\nthe place about daylight next morning, and said to Sanihas,--\n\n\"Olelbis sent me here to ask your son to come and hlaha for him. He\nsends you all these five hundred arrows made of kewit reed and one\nhundred yellowhammer-wing arrows to come and hlaha.\"\n\n\"You must go,\" said Sanihas to her son, \"and I will follow you.\nOlelbis is a yapaitu himself; he ought to know where that woman\nis,--he thinks that he knows everything; but you go and hlaha, and\nhear what your yapaitu tells you.\"\n\nSanihas Yupchi started, and was at the sweat-house in Olelpanti next\nmorning just as the sun was rising. He went into the sweat-house, and\nOlelbis gave him many things.\n\n\"Give me tobacco,\" said Sanihas Yupchi. \"I am going to hlaha.\"\n\nOlelbis gave him a pipe with tobacco; he smoked it out and was not\npossessed. Olelbis gave him another pipeful, and he smoked it out, but\nwas not possessed. He smoked out ten pipefuls, and then people said,--\n\n\"I am afraid that the yapaitu will not come to him.\"\n\nHe smoked twenty more pipefuls, still he was not possessed; then\ntwenty more, did not hlaha.\n\n\"He is no Hlahi,\" cried people on all sides; \"if he were, the yapaitu\nwould have come to him long ago.\"\n\n\"The yapaitu he is waiting for does not live near this sweat-house; he\nis very far away,\" said Toko. \"Give him more tobacco.\"\n\nThey gave him five pipefuls, then four, then one more,--sixty in all;\nafter that a yapaitu came to him.\n\n\"The yapaitu has come,\" said Olelbis. \"I want you to look everywhere\nand learn all you can; my children are nearly dead from lack of water;\nyou must tell where Mem Loimis is.\"\n\nSanihas Yupchi began to sing, and he said, \"I will have the spirit\ndance to-night; the two Tsudi girls may sing for me.\"\n\nHe danced twenty nights and days without saying a word,--danced twenty\ndays and nights more. The two Tsudi girls sang all the time. Then\nSanihas Yupchi sat down, said nothing; he had found out nothing.\n\nAgain he danced five days and nights, then four days and nights, then\none day and one night more. After that he sat down and said,--\n\n\"I am going to speak. The place of which I am going to tell is a long\nway from here, but I am going to talk and let you hear what I say. Did\nany one see which way this woman Mem Loimis went?\"\n\nOne person answered: \"She went west a short distance to get something.\nThat was the last seen of her.\"\n\n\"Was anything the matter with that woman?\" asked Sanihas Yupchi. \"Does\nany one know?\"\n\n\"Yes,\" said Olelbis, \"she was with child.\"\n\n\"Well, while she was out, a man came to her and took her away with\nhim, took her far north and then east beyond the first Kolchiken Topi,\nwhere the sky comes down, where the horizon is; he took her to the\nplace where he lives, and he lives in Waiti Kahi Pui Hlut. His name is\nKahit, and after he took her home they lived pleasantly together till\nher child was born. Kahit did not claim that child as his. After a\nwhile Mem Loimis grew angry at Kahit, left her child with him, and\nwent eastward, went to the other side of the second horizon. She\nstayed there awhile, and gave birth to two sons, children of Kahit.\nThen she went farther east to a third horizon, went to the other side\nof that, stayed there, is living there now. The boy that was born when\nshe lived with Kahit was Sotchet. Sotchet's father was Olelbis. When\nthe child grew up a little, Kahit said to him: 'Your father lives in\nOlelpanti.'\"\n\nSanihas Yupchi told all this, and said to Wokwuk and Kut, the two sons\nof Olelbis,--\n\n\"Your mother has gone a long way from here. Mem Loimis is far from\nyou. She is very far east. If I were at home, I could go to her\nquickly, but I am here. Now you must go and see your mother. In the\nfar east you have two brothers, Kahit's sons. When you have passed\nthree Kolchiken Topis, three horizons, you will see them, and they\nwill know you. The way to your mother and brothers is long. That is\nwhat my yapaitu says to me--my yapaitu is the Winishuyat of Patkilis.\"\n\nSanihas Yupchi was Tsaroki Sakahl, a great person.\n\nWokwuk and Kut, the two sons of Olelbis by Mem Loimis, went away east.\nPatkilis's Winishuyat, the yapaitu of Sanihas Yupchi, said that he\nwould go and help them till they had passed the second horizon. They\ndid not see him. He was invisible.\n\nThey travelled one day, came to the first horizon, and passed that;\nthen travelled a second day, reached the second horizon, and passed\nthat. The yapaitu, Patkilis's Winishuyat, told them then how to pass\nthe third horizon, and, having given every useful direction, went back\nto Sanihas Yupchi.\n\nSanihas Yupchi was waiting all this time in Olelpanti. Olelbis's elder\nson, Wokwuk, had tied the hair on top of his head with a young\ngrapevine and thrust a chirtchihas bone through it--his father had\ngiven him this bone at starting. With this bone he was to raise the\nsky. He put it under the edge of the sky and raised it. When he and\nhis brother had passed through, the sky came down with a terrible\nnoise. When they had passed the third sky, they could see far east.\nEverything was nice there and looked clear, just as it does here at\ndaylight when all is bright and beautiful. After going a short\ndistance they saw two boys coming toward them. Soon the four met.\n\n\"Hello, brothers!\" called out the other two.\n\n\"Who are you?\" asked Wokwuk. \"How do you know that we are your\nbrothers?\"\n\n\"We know because our mother talks about you always. She told us this\nmorning that we must go out and play to-day. 'Perhaps you will see\nyour brothers,' said she to us; 'perhaps they will come, we do not\nknow.' You have come, and now we will go to our mother.\"\n\nWhen they reached the house, on the third evening, the two sons of\nOlelbis stood by the door while Kahit's two sons ran in and said:\n\"Mother, our brothers have come!\"\n\nMem Loimis was lying at the east end of the house. She was lying on a\nmem terek, water buckskin; her blanket was a mem nikahl, a water\nblanket.\n\n\"Well, tell them to come in.\"\n\nThe brothers went in. Mem Loimis rose and said,--\n\n\"Oh, my sons, I think of you always. I live far away from where you\ndo, and you have travelled a long road to find me.\" She spread the mem\nterek on the ground, and said: \"Sit down here and rest.\"\n\n\"My mother,\" said the elder son of Olelbis, \"my brother is very dry.\nWe have had no water in Olelpanti for many years. Did you think that\nwe could live without water?\"\n\n\"I could not help your loss. What could I do?\" said Mem Loimis. \"I was\nstolen away and carried far north, and from there I came to this\nplace; but your father is my husband. He knows everything; he can make\nanything, do anything, see everything, but he did not know that I was\nhere. You shall have water, my children; water in plenty.\"\n\nShe held a basket to her breast then and took water from it, as a\nnursing mother would take milk, filled the basket, and gave it to the\nboys. She gave them plenty to eat, too, and said,--\n\n\"You boys are all my children. You are sons of Mem Loimis. I am here\nnow; but if there should be disturbance, if trouble were to rise, my\nhusband Kahit would come and take me away. He told me so. Some day my\nhusband Olelbis will know his son in the north who is living with\nKahit. Some day my husband Olelbis will think of me; he may want me to\ncome to him, he may wish to see me.\"\n\nWokwuk and Kut stayed five days with their mother, then one day, and\nafter that one day more. Sanihas Yupchi, who was dancing and chanting\nin Olelpanti continually, said after the boys had gone:\n\n\"Get me a suhi kilo\" (a striped basket).\n\nOlelbis got him the suhi kilo, a little basket about two inches\naround, and very small inside. Sanihas Yupchi put it in the middle of\nthe sweat-house. Nine days more passed, and Sanihas Yupchi was dancing\nall the time.\n\nThat morning Mem Loimis said to Kut, the youngest son of Olelbis,--\n\n\"Your uncle Mem Hui, an old man, who lives at the first horizon west\nof Olelpanti, is dry. He is thirsting for water. Take water to him.\nYour elder brother will stay here with me while you are gone.\"\n\nSanihas Yupchi had danced fifty-nine days. On the sixtieth evening Mem\nLoimis gave Kut a basketful of water for his uncle in the west.\n\n\"Go,\" said she, \"straight west to where the old man lives. When you\nhave reached Mem Hui with the water, I will go and see my son Sotchet\nin the north. I hear him cry all the time. He is dry. I will carry him\nwater.\"\n\nShe gave Kut, in a net bag before he started, ten gambling sticks cut\nfrom grapevine. She tied the bag around his neck, and said,--\n\n\"Son of Mem Loimis, you will be a bola heris; you will be a great\ngambler.\"\n\nKut was a very quick traveller, and could go in one night as far as\nhis brother in many nights and days. He started. There were holes in\nthe bottom of the basket, and as he went over the sky, high above the\ntop of Olelpanti Hlut, the water dropped and dropped through the holes\nin the basket, and just before morning one drop fell from the basket\nwhich Kut was carrying, and dropped into the basket which Sanihas\nYupchi had placed in the middle of the sweat-house at Olelpanti.\n\nNo one saw the water come, but in the morning the little basket was\nfull; the one drop filled it.\n\n\"Now,\" said Sanihas Yupchi, \"I have worked as Hlahi all this time, and\nthat drop of water is all that I can get. You see it in the basket.\"\n\nThe little basket in Olelbis's house that the one drop filled stood\nthere, and Olelbis said,--\n\n\"Now you are dry, all you people in this sweat-house. You are thirsty,\nyou are anxious for water. Here is one drop of water. We do not know\nwho will drink first; but there is an old man on the west side of the\nsweat-house crying all the time, crying night and day, for water. Let\nhim come and look at it.\" He meant Hubit.\n\nHubit stood up, came, looked at the basket and said: \"What good is\nthis to me? There is only a drop there. It will do me no good.\"\n\n\"Drink what there is; you talk so much about water,\" replied all the\nothers, \"that you would better drink.\"\n\n\"That drop can do no good to any one.\"\n\n\"Well, take a taste, anyhow,\" said Olelbis; \"it will not hurt you.\"\n\n\"I don't want a taste, I want a drink,\" answered Hubit.\n\n\"Take a drink, then,\" said Olelbis.\n\nHubit began to drink. He drank and drank, took his belt off about the\nmiddle of the forenoon, put his head on the edge of the basket and\ndrank from morning till midday, drank till two men had to carry him\naway from the water and lay him down at the upper end of the\nsweat-house.\n\nThough Hubit drank half a day, the water in the basket was no less.\n\nKiriu Herit drank next. He drank long, but did not lower the water.\nAfter him Sutunut drank till he was satisfied; then Moihas drank all\nhe wanted.\n\n\"Let all come and drink. When each has enough, let him stand aside,\"\nsaid Olelbis.\n\nTsararok drank, and then Kuntihle drank; then Hus and Tsurat; after\nthem the old women, Pakchuso Pokaila, the grandmothers of Olelbis,\ndrank; then Toko; then Kopus drank. But the people murmured, saying,--\n\n\"Kopus is no Hlahi; he ought not to have any of our water. He is only\ngood for acorns.\"\n\nThe two Tsudi girls, who had sung so long, drank very heartily.\n\nLutchi lived outside, east of the sweat-house; they called him to\ndrink. He took one sip and went out. Lutchi never liked water.\n\nNow Sanihas Yupchi, who had brought the water, drank of it; and last\nof all, Olelbis.\n\nWhen all were satisfied, and Toko had gone back and lain down in his\nplace north of the sweat-house, the basket was put near him; and ever\nafter Toko had water in abundance, and so had every one.\n\nThere was plenty of water ever after in Olelpanti for all uses; but if\nSanihas Yupchi had not brought it, all might have perished for want of\nwater.\n\n\"I will go home now,\" said Sanihas Yupchi, after he had drunk. He\nwished well to every one and went away.\n\nWhen Kut was carrying the basket westward, every drop that fell made a\nspring,--wherever a drop fell a spring appeared.\n\n\n\n\nNORWAN\n\n\nThis myth, which recalls the Helen of Troy tale, is extremely\ninteresting both as regards personages and structure. At present I\nshall make but few remarks, and those relating only to personages.\nHluyuk Tikimit, quivering porcupine, known here as Norwan, is the\ncause of the first war in the world. The porcupine in American\nmythology is always connected with sunlight, so far as my researches\ngo, and Norwan is connected with daylight, for she dances all day,\nnever stops while there is light. Her title of Bastepomas,\nfood-giving, is also significant, and would help to show that she is\nthat warm, dancing air which we see close to the earth in fine\nweather, and which is requisite for plant growth. We have another\n\"light\" person in this myth, Sanihas, who is light in a generic sense,\ndaylight generally and everywhere. The root Sa in Sanihas is identical\nwith Sa in Sas, the Wintu word for \"sun.\" Sa means \"light\" and Sas\n\"for light,\" _i. e._ for the purpose of giving light. Sanihas is the\nlight which is given.\n\nIn Bastepomas, the title given by Olelbis to Norwan, the first\nsyllable ba means \"to eat,\" bas means \"for to eat\" or food, tep means\n\"to give,\" and tepomas \"she who gives;\" the whole word means \"she who\ngives food.\"\n\nChulup Win Herit, the great chief, the white, pointed stone who lives\non the bed of the great eastern water, the ocean, the husband of\nSanihas, has a counterpart in Tithonos, the husband of Eos or Aurora,\nin classic mythology. Both had beautiful wives, and were visited by\nthem nightly in the bed of the ocean. Chulup's tragedy is somewhat\ngreater, for he is caught by Wai Karili and pounded into bits near the\npresent Mt. Shasta, while Tithonos is only changed into a cricket.\nEos, the Latin Aurora, was considered as the whole day by most poets,\nand Sanihas in Wintu mythology is the whole day, all the light that\nSas gives.\n\nThere was a reason why Norwan preferred Tede Wiu to Norbis, but we can\nonly infer it at present. The present Wiu bird is brown, and has no\nsignificance in this connection, but there was a red Wiu, the bird\ninto which the Tede Wiu who fought with Norbis was changed. That he\nwas a person who might be preferred by Norwan, herself a special form\nof light, is evident when we consider the immense importance in\nEuropean tradition of the robin-redbreast and of the red-headed\nwoodpecker among Indians.\n\nThat Norwan, food-giving light on the earth, was worth fighting for,\nis evident.\n\n\nPERSONAGES\n\nAfter each name is given that of the beast, bird, or thing into which\nthe personage was changed subsequently.\n\n=Bisus=, mink; =Boki=, sturgeon; =B\u00falibok=, a small nighthawk; =Chali\nDokos=, obsidian; =Chati Wai Halina=, pine-nut bug; =Chir Chuma=,\nsucker; =Cho=, blackbird; =Chuchu=, dog; =Chulup Win=, a pointed rock;\n=Chutuhl=, a small bird that goes in flocks; =Dokos=, flint; =Dokos\nHilit=, flint fly; =Hamam=, the longest black feather in the tail of\nthe black vulture; =Hau=, red fox; =Hawt=, eel; =H\u00e9ssiha=, tomtit;\n=Hlihli=, acorn; =Hluyuk Tikimit=, quivering porcupine; =Ho=, polecat;\n=Hokohas=, mud turtle; =Hus=, turkey buzzard; =Kahi Buli Pokaila=,\nwind mountain old woman; =Kahit=, wind; =Kaisus=, gray squirrel;\n=Kar=, blue heron; =Karili=, coon; =Katsi=, chicken hawk; =Kaukau=,\nwhite heron; =Kawas=, basket; =Keli=, flint from which knives are\nmade; =Kichi Not=, a kind of arrow; =K\u00edchuna=, a small bird that\nfrequents rocks; =Kilichepis=, ----; =Kiri Hubit=, a kind of wasp;\n=Kobalus=, a shell; =Koip=, a small bird which calls \"koip\"; =Kopus=,\na small night-owl; =Kot=, diver; =K\u00f3yumus=, a flint of mixed colors;\n=Kukupiwit=, crooked breast; =Nomdal Lenas=, streaks in the west;\n=Nomel Hiwili=, a bird with white-tipped wings which comes down with a\nbuzz very quickly; =Nom Sowiwi=, ----; =Nom Toposloni=, west fir bark;\n=Norbis=, dwelling or sitting in the south; =N\u00f3rhara Chepmis=, heavy\nsouth wind with rain; =Norpatsas=, southern fire sparks; =Norwan=,\n----; =Notudui Ulumus=, he stoops and picks up stones; =Pai Homhoma=,\nhe buzzes in the manzanita; =Patkilis=, jack rabbit; =Puik\u00e9 Tsumu=, a\ndeep red flint; =Saiai Not=, hollow arrow; =Saias=, white flint;\n=S\u00e1nihas=, daylight; =Sau=, acorn bread; =Sawe=, mixed white and blue\nflint; =Sedit=, coyote; =S\u00e9hinom Ch\u00e1butu=, chicken hawk; =Serin\nD\u00f3lite=, small bumble-bee; =Siriwit=, whirlwind; =S\u00fatunut=, black\neagle; =Tede Wiu=, a small brown bird about as large as an English\nsparrow; =Tenek Not=, a kind of arrow; =Tidok=, ant; =Ts\u00e1nteris=, a\nkind of shell; =Tsotso tokos=, a small very adhesive burr; =Tsudi=,\nmouse; =Tsuini=, a kind of small fish; =Tubuk=, ----; =Tuichi kelis=,\nfeathered head net; =Wai Charatawa=, ----; =Waida Werris=, polar\nstar; =Wainom Yola=, northwestern snow; =Wai Hau=, northern red fox;\n=Wai Not=, northern arrow; =Wik=, small night hawk; =Wai Karili=,\nnorthern coon; =Wul Wuhl=, linnet; =Y\u00edpokus=, black fox.\n\n       *       *       *       *       *\n\nAt a place east of Pas Puisono a woman came up out of the earth. Her\nname was Hluyuk Tikimit. She had another name, Pom Norwanen Pitchen.\nWe call her also Norwan.\n\nShe appeared before the present Wintu people came out of the ground,\nat Tsarau Heril.\n\n\"I am in this world now,\" said Norwan to herself. \"I will look around\neverywhere to see from what places people are coming.\"\n\nShe lived alone in her sweat-house, which was called Norwan Buli Hlut,\nremained in the house and danced during daylight.\n\nOlelbis looked down at this woman and said,--\n\n\"This is my sister, who has come up before the new people on earth. I\ndon't know what she will do yet.\"\n\nWhen Olelbis was building his sweat-house in Olelpanti, he cut a piece\nfrom a white-oak tree, and this piece rolled down outside the sky to\nthe lower world, where it became a people in Nor Puiken, in the\nsoutheast, and that people were there before the present Wintus came\nout of the ground at Tsarau Heril.\n\n\"My dear sister has come up before the Wintus, and will be with them\nhereafter,\" said Olelbis. \"I have not settled yet how her work is to\nbe, have not made her ready for it.\"\n\nHe put his hand toward the southeast then, and took y\u00f3so\u00fc (a plant\nthat has a red blossom). He gave this plant to Norwan, and said,--\n\n\"Take this, my sister, and when you dance use it as a staff. It will\nhave a blossom on the top which will be blooming always.\"\n\nHe reached southeast to the same place, took a small bird, plucked a\nfeather from each wing, gave the feathers to Norwan, and said,--\n\n\"My sister, thrust these through your hair, just above your forehead,\none on each side. These feathers will begin to sing in the morning\nearly; you will know by them at what time you must begin to dance.\"\n\nHe stretched his hand again to the southeast, and took buri luli,\nwhich is a little red blossom that grows in spring on a plant about a\nfoot high. He gave the blossoms to Norwan and said,--\n\n\"Roll this in your hands, crush it, put the juice on your face, and\nmake your cheeks red.\"\n\nOlelbis turned then to his grandmothers, who were standing near by,\nand asked if they had acorns.\n\n\"We have,\" said they. \"We have plenty.\"\n\nOlelbis took a handful, gave them to his sister, and said,--\n\n\"When you shell these acorns, rub them between your palms and hold\nyour hands open; blow the dust which scatters; you will see it rise\nhigh into the trees, and acorns will come on them.\"\n\nIt was on the first morning after she had come to Norwan Buli that\nOlelbis gave Norwan the staff, feathers, blossoms, and acorns. On the\nsecond morning very early the feathers began to sing; then flocks of\nbirds of their kind came flying toward the sweat-house, and Norwan\nheard a voice far up in the sky calling to her, and saying,--\n\n\"My brother's daughter, you have come upon earth before the Wintu\npeople, and are dancing. When you dance you must not look toward the\nwest, nor the north, nor the south, but turn your face and look toward\nHlihli Pui Hlutton in the southeast, the place from which your staff\nand your paint came.\"\n\nWhile this man was talking, Norwan looked up and saw him sitting with\none leg crossed upon the other. He was holding a handful of white-oak\nacorns in his hand, and was sitting over the door of the sweat-house\nin Olelpanti. It was Kar Kiemila.\n\n\"Now, my brother,\" said Olelbis to Hessiha, who lived with him in\nOlelpanti, \"I think it is best for you to go down to our sister and\nstay with her. Live with her always. When your feathers drop away or\nare pulled off hereafter, they will become like you, and there will be\nhessihas on the earth everywhere. Our sister will tell you what to do.\nYou will stay with her, never leave her. The people will call our\nsister Bastepomas, because she is the food-giving woman. When you see\nanything, let her know; when you hear anything, tell her; when you\nwant to do anything, ask leave of her.\"\n\nHessiha went down to live with his sister. Next day he saw a woman\ncoming from the east and going west. He told Norwan, and she said,--\n\n\"Watch which way she goes, my brother. Perhaps she will come to us\nhere.\"\n\nHe watched. She came straight to Norwan Buli.\n\n\"My younger sister,\" said she to Norwan, \"I came out in the east, but\nI don't like to live there. I have left that place, and am going far\naway to the west. In the evening look westward, a little after sunset,\nyou will see a red, yellow, and white person, Nomdal Lenas Loimis. I\nam she. I shall look nice. That is the kind of person that I am. I\nshall live in the west always, and you will see me there as streaks of\ncolored light. I will turn my face to the east every evening on\npleasant days, and all the Wintu people will say when they see me,\n'Winis Nomdal Lenas Loimis'\" (look at Nomdal Lenas Loimis).\n\n\"Very well,\" said Norwan, \"I am glad to hear what you say, my elder\nsister.\"\n\nNomdal Lenas went off to the west. She was an immensely large woman\nwith a big face, her hair was cut across her forehead, and this made\nit look beautiful. She was the first woman in the world who cut her\nhair in that fashion. Her face was painted in streaks of red, yellow,\nand white.\n\nNext morning Hessiha saw another woman coming from the east. She\nstopped at Norwan Buli, and said,--\n\n\"My younger sister, we came upon this earth at the same time, before\nthe Wintu people. I am going to the west a little distance. I came out\nin the east, but I did not like the place there. I am going to Bohem\nBuli. I will stay there and live on the north side of the mountain. I\nwill be a mountain woman. My name is Kukupiwit Pokte.\"\n\nShe went to Bohem Buli.\n\nNorwan danced always during daylight, never stopped in the daytime,\nnever rested till evening.\n\nNorbis Kiemila, the white oak which rolled to the southeast, looked\ntoward the northwest and saw Norwan. \"I see my wife on this earth,\"\nsaid he.\n\nOne evening Hessiha and Norwan were in the sweat-house, and Hessiha\nsaid,--\n\n\"My sister, I have heard news to-day from Norbis Kiemila. He says that\nyou are to be his wife.\"\n\nShe said nothing, and Hessiha talked on: \"My sister, I heard a man say\nthat he would come to see you. He lives at Sonomyai--he is Sedit,\nSedit of Sonomyai.\"\n\n\"My brother,\" said Norwan, \"what are you telling me?\"\n\n\"I am telling you, my sister, what I have heard. Sedit is coming.\"\n\n\"Why does he come? I don't like him. He has a bad breath.\"\n\nNext morning Norwan rose and began to dance.\n\n\"My sister,\" said Hessiha, that evening, \"I hear that a man is coming\nfrom Chanahl Puyuk, a good man. His name is Kaukau Herit. He is coming\nto see you.\"\n\n\"Why does he come here?\" asked Norwan. \"His neck is too long, his legs\nare too long.\"\n\n\"Well, my sister, I have heard that a man who lives far away west is\ncoming to see you, Kobalus Herit. He is a good man. He lives at Nomken\nKobalus Waimemton.\"\n\n\"That man has a crooked nose,\" said Norwan, \"and a crooked mouth. I\ndon't like him, he is all twisted.\"\n\nNext evening Hessiha said,--\n\n\"There is a man who lives at the same place as Kobalus Herit. He wants\nto see you. His name is Tsanteris Herit.\"\n\n\"That man has a hollow breast,\" said Norwan. \"I don't like him.\"\n\n\"A man from the far north is coming, Keli Herit.\"\n\n\"I don't like him,\" said Norwan; \"he has a bad odor. He smells like\nthe earth.\"\n\n\"A man from way down south, Bisus Herit, is coming to see you.\"\n\n\"Oh, I don't like him; his legs are too short; he eats bony fish.\"\n\n\"My sister, a man is coming who lives a short distance south of us,\nTede Wiu Herit.\"\n\n\"I don't like him; he has too much breast; it sticks out too much.\"\n\n\"My sister, Katsi Herit is coming.\"\n\n\"I know him,\" said Norwan. \"He is too quick-tempered: he gets angry\ntoo easily.\"\n\n\"Chati Wai Halina Herit is coming to see you.\"\n\n\"I don't like him; he smells of pitch always.\n\n\"I must go now for wood; we have no wood this evening,\" said Norwan,\nand she went out to bring some. She brought an armful, and while going\nto the same place for a second bundle she heard some one coming. A man\ntook her by the arm. She turned, and saw Sedit of Sonomyai dressed\nbeautifully. She pushed him away and ran home. Sedit did not follow\nher.\n\nNext morning early she went out, and looking at one side of the door\nsaw two stones lying there, and a hooked stick four or five feet long,\ncalled lakus, used to pull a limb of a tree toward you. She broke the\nstones to pieces, broke the stick, threw the pieces in the fire, and\nburned them. She knew that some man had put them there and intended to\ncome. That night she was lying on the south side of the sweat-house\nand her brother on the north. It was dark, and they heard some one\ncoming toward the house. The stranger came in, sat down behind\nHessiha, sat with his head between his hands; his hair was sticking\nout, and looked as though it had never been combed. Norwan looked at\nthis person, never took her eyes from him, but said not a word, and he\nsaid nothing. After a while he stood up and walked out. While going he\nthrew something toward Norwan. It fell near her, and she picked it up.\nIt was a small net bag half full of mice. She threw it after the\nstranger. He was Chati Wai Halina.\n\nWhen morning came, Norwan took a bundle of brush, went to where the\nvisitor had sat, swept the place clean, and threw fresh earth on it.\n\nThe next night they heard some one walking outside. Soon a man came\nin. He had a quiver in his hand made of deerskin. He looked around and\nwent over behind the place where Norwan was lying and sat down. She\nlay there looking at him. After sitting awhile he lay down, stayed all\nnight, and went away just at daybreak. This was Norbis Kiemila.\n\nIn the early morning before dancing she built a fire outside and sat\ndown at it. That same morning Hessiha saw a man coming toward them,\ncoming from the southeast. When he came to where Norwan was at the\nfire, he sat down. His name was Serin Dolite. He wore a bunch of fresh\nleaves on each side of his head. He had a second name, Pai Homhoma.\n\n\"My sister,\" said this man, \"I have come because my uncle sent me to\ntell you that the people at Hlihli Pui Hlutton finished talking\nyesterday, and they are going to have a great feast and a pleasant\ntime. 'Tell my niece,' said he, 'to come and dance with us.' My uncle\nis Kopus Kiemila. He is named also Pui Uhlukyo. He is a Hlahi. He sent\nword to Norbis two days ago, and he sent word to Kaukau Herit. He has\nsent word everywhere. There will be a great many people in Hlihli Pui\nHlutton. He has sent word to Sedit, who lives at Sonomyai, and to\nKatsi Herit, who lives opposite Pas Puisono, and to Kobalus Herit and\nTsanteris Herit and Keli Herit and to Tede Wiu Herit, who lives at Ko\u00ef\nNomsono, and many others. He has sent to your brother Waida Werris.\nWaida Werris may come; he may not. Kopus Kiemila wants you to come\nsurely.\"\n\n\"Very well,\" said Norwan, \"I will go to-morrow.\"\n\nSerin Dolite was satisfied and went away.\n\n\"Now, my little brother,\" said Norwan to Hessiha that night, \"I am\ngoing away to-morrow. You will stay here, I hope. I shall be glad if\nyou stay at home and take care of this house.\"\n\nWhen she rose in the morning, she stretched her right hand toward the\nsoutheast and got buri luli, which are very beautiful red flowers. She\nput her hand there a second time, and to her hand came hawe luli, pure\nwhite blossoms, for clothing. A third time she put her hand out, and\nhluyuk luli, which are the star flowers, came on it. These she put\naround her head as a garland, and made shoes of the same flowers. Then\nshe took her staff y\u00f3so\u00fc.\n\n\"My brother,\" said she, when dressed, \"I am ready to go.\"\n\n\"My brother's daughter,\" called Kar Kiemila from Olelpanti when she\nwas starting, \"go and dance. I will sit here and look at you.\"\nSweat-house doors look toward the south usually, but the great one\nabove, made by Olelbis, on which Kar Kiemila was sitting, had its door\nin the east, because Olelbis took most of his beautiful things from\nthe southeast, and he could look down in that direction from the door\nof his house in Olelpanti. The door in Hlihli Pui Hlutton was toward\nthe west, because from that door they could see the great house in\nOlelpanti. The house built by Olelbis was the best in all the world,\nabove or below. Kopus Kiemila's house was second to it, and the best\nin the lower land.\n\nNorwan went at the time appointed, and Hessiha stayed behind at Norwan\nBuli. When Serin Dolite brought the invitation, Norwan made him\npromise to meet her on the road.\n\n\"You must come,\" said she, \"to give me news before I reach the\nsweat-house.\"\n\nJust at the edge of a place called Pui Toror, Serin Dolite ran out and\nmet Norwan.\n\n\"Oh, my sister,\" said he, \"Kopus Kiemila sent me to say to you to come\nquickly, to hurry. The people from every place are there now. All\nthose have come of whom I told you, except Norbis and your brother\nWaida Werris; they have not come yet. Besides others, Boki Kiemila\nfrom Hlop Henmenas has come. You must hurry as much as you can, and\ncome quickly.\"\n\nWhen he had given the message, he rushed back and left Norwan to\ntravel at her own pace. She went along the top of Pui Toror, and came\nto a spot where she heard much laughing and talking. Soon she saw a\nlarge crowd of children playing. The ground was smooth,--no rocks, no\ngrass, just level land. When she came up, the children said to her,--\n\n\"Our elder sister, we want to see the dance. We want to go to the\nsweat-house, but we have nothing to wear; we have no clothes and we\ncan get none.\"\n\nThe girls were all of the Tsudi people, the boys, Patkilises. Norwan\nlooked around and saw at some distance a great many sunflower leaves.\n\n\"We took leaves like those,\" said one of the boys, \"and tried to put\nthem on as ears, but we could not make them stay.\"\n\nNorwan stretched her hand southward, and gray fog which rises from\nwater came on it. She put this fog on a Patkilis boy to wear. She\nstretched her hand to the east, and red and yellow feathers came to\nit. Of these she made ears for that Patkilis boy. She put her hand\nsouth and found willow catkins, white ones, and made a tail and put it\non the Patkilis boy. She gave him shoes made of the catkins. When that\none boy was dressed, she said, \"Let all the others be like this one;\"\nand that moment all Patkilis boys were like him.\n\nNow she took acorn mould, green and brown, put it on one of the Tsudi\ngirls. She took y\u00f3so\u00fc leaves from her staff (the leaves are like mice\nears), and put them on the girl for ears. She took more acorn mould,\nrubbed and rolled it out like a little stick, and made a tail. When\none Tsudi girl was dressed nicely, she said, \"Let all the others be\nlike this one;\" and that moment they were like her.\n\n\"Now, sister,\" said they, \"we are ready.\"\n\nNorwan started, and all the Tsudi girls and Patkilis boys went with\nher. When they came to the door of the sweat-house, they looked around\nand saw that all the trees were full of fresh, beautiful acorns; the\ntop of the house was covered with them. There were piles and piles of\nacorns inside and around the sweat-house, and a little way off a\ngreat many trees were loaded with fruit.\n\nFrom Olelpanti they could see down into Hlihli Puihlutton. All persons\nwho had come were inside. Norwan looked in and saw many people, all\nlooking toward the door.\n\n\"See Norwan coming,\" said they. \"She is beautiful,--oh, she is\nbeautiful!\"\n\nKopus Kiemila was on the south side, near the door. He had five sacks\nof acorns near him. He was singing over them, singing about health and\nsoundness. When he saw Norwan, he said,--\n\n\"Come in; come in, my brother's daughter. You are one of the last. All\nhave come but two.\"\n\nShe went beyond Kopus to a seat. A young woman who was sitting near\nrose and said,--\n\n\"Come, my sister; come and sit with me.\"\n\nThis was Hlihli Loimis. Her brother Hlihli Herit stood always on top\nof Kopus's house and called, \"Hai! Hai!\" which means \"Come! Come!\" and\nbeckoned with his hand for people to enter.\n\nNorwan sat down at the south side of the door, and all the Tsudi and\nPatkilis children took their places behind her.\n\n\"You are almost the last to come,\" said Hlihli Loimis. \"Look at the\nnorth side of the house. See how many people are there. See the light;\nthat is Kaukau Herit. He is white and shining; light beams from him.\"\n\n\"Now,\" said Kopus, \"all you people from the north, my sons-in-law and\nmy daughters-in-law, make ready to dance.\"\n\nThe northern people rose at his call and danced. Kaukau Herit danced.\nWhen he rose and moved, it was as when a light is brought into a dark\nplace. He danced five times and sat down.\n\n\"Now, my sons-in-law,\" said Kopus, \"sit back and look on. My\nsons-in-law from the west, you will dance now; dance you, Katsi Herit\nand Sedit of Sonomyai, and dance you, my daughters-in-law.\"\n\nThe western people danced; Sedit, Boki, all danced. While they were\ndancing, they dropped beautiful shells. These shells fell from them as\nsnow falls from the sky, and the whole floor was covered with shells,\njust as mountains in winter are covered with snow.\n\n\"Now sit back and look on,\" said Kopus. The western people sat down.\n\n\"My sons-in-law and my daughters-in-law,\" called Kopus to the southern\npeople, \"make ready to dance.\"\n\nThe two Tede Wiu brothers from Ko\u00ef Nomsono were to lead the southern\npeople in the dance. Kopus called five times; the southern people did\nnot move. Then the elder Tede Wiu made a step and stopped; when he\nraised his foot to take a second step, all began to dance. Both\nbrothers carried a load of mempak on their arms, and each had a flint\nknife. As they danced they attached long strings of mempak to one side\nof the house higher than a man's head; they extended the strings to\nthe other side and tied them there. They stretched mempak in this way\nfrom side to side as they danced, and from end to end, lengthwise and\ncrosswise; then they danced under it. The beautiful strings were\nshining in every color just above their heads. The music, the mempak,\nand the dancing were so beautiful that all were delighted; all people\nwere glad; they could hardly sit still and look on.\n\nThe brothers danced up to where Kopus was sitting, took strings of\nshell and mempak from their necks and heads, and put them down before\nhim; next they put down their two beautiful knives. When they had done\nthis they danced away to the other end of the sweat-house, and then\ndanced up again to where Kopus was.\n\nNorwan rose and began to dance without knowing it. She could not help\ndancing. Every one looked at her. She danced with the two brothers,\ndanced away to the other side of the house with them. Only after a\ntime did she see that she was dancing.\n\nThe two brothers sat down; she sat with them. Then the three stood up\nand went out.\n\nThey had just gone when Norbis came in. He was splendidly dressed,\nwore mempak, had a garland of fresh young leaves on his head, and on\nthe top of it mempak. He sat down and asked some one near by,--\n\n\"Where is my wife?\"\n\n\"Norwan has gone with the two Tede Wiu brothers.\"\n\n\"I don't believe that!\" said Norbis.\n\nHe sprang up, went around, and asked others. All said, \"She is with\nthe Tede Wiu brothers.\"\n\nAt last Norbis went out, taking his people. They had gone into the\nhouse, but had not danced. They followed at his call. He went swiftly\nto the northwest to overtake the two brothers.\n\nThe dance was at an end. All started home. Daylight was near.\n\nThe two brothers did not go to Norwan Buli Hlut, which was farther\nnorth than Ko\u00ef Nomsono. They kept the woman at their own house till\nmorning. When they reached home each of the brothers said,--\n\n\"My people, be ready for a great hunt at daybreak.\"\n\nWhen daylight came the elder brother said,--\n\n\"Come, my people, we will eat together. You must all eat with me this\nmorning.\"\n\nWhile eating they heard shouts on the west bank of Bohema Mem, and\nsoon they saw two men running toward them,--men finely dressed, with\nplumes on their heads. The men crossed the river, and came to the\nhouse of the Tede Wius. They were the Wul Wuhl brothers.\n\n\"We are here to tell you,\" said they, \"that Norbis is very angry. He\nhas roused all his people, and they are coming. He has sent us to tell\nyou that he is beyond the Bohema Mem waiting for you. Norbis asks you\nto send out that woman to him.\"\n\nThe brothers said nothing.\n\n\"If you give her, he will go home; if not, he will fight with you.\"\n\n\"We cannot give her,\" said the elder Tede Wiu. \"We did not go to the\ndance for her; we did not take her away from it. She came with us of\nher own will. If we give her away, she may come back right away to us.\nShe can go where she likes, but we will not give her to any one.\"\n\nThe two messengers took this answer to Norbis.\n\n\"I believe this man will come against us,\" said each of the brothers.\nThey went into the house and brought out elkskin armor.[4]\n\n    [4] Untanned elkskin was formerly used as armor by the Indians.\n\n\"Come, my people,\" said the elder, \"take these, put them on.\"\n\nThey brought out more and more armor of untanned elkskin, and the\npeople began to make ready for battle. It was not long till they saw\ntwo other men coming. These did not cross the river. They stood on the\nwestern bank and shouted,--\n\n\"Be ready! Prepare for battle! Norbis asks you to come to the river\nand cross. We will fight you on this side.\"\n\nWhen the brothers heard this, their people put on the elkskins and\nhastened. The brothers left Norwan in their house, and bound it\noutside with mempak. The whole house was covered with mempak; no one\ncould get out, no one could go in, they thought.\n\nThis done, the brothers crossed the river with their men. They looked\ndown toward the south, and saw Norbis with his people moving along on\nthe western bank of Bohema Mem, and they extended as far as the eye\ncould see.\n\n\"There are none there but Norbis and his people,\" said the Wul Wuhl\nbrothers; \"they are not all like him, but they are all his people.\"\n\nThe forces met, and both sides began to fight at once, and fought\nstubbornly. Norbis drove the Tede Wiu brothers to the edge of the\nwater, but they rallied at the river bank and drove back his forces. A\nsecond time Norbis pushed them to the river; a second time they\nrallied and drove him back, drove back all his people. They fought all\nday, each side driving the other in turn. It was a hard and bloody\nbattle; many were killed on both sides. Neither won, and both were\nvery angry. When night came the Tede Wiu brothers said,--\n\n\"We will stop for to-day. If you wish to fight to-morrow, we will meet\nyou here.\"\n\n\"I will meet you here,\" answered Norbis.\n\nThe Tede Wiu brothers went home. They found Norwan where they had left\nher, fastened in with mempak. That evening, when all were assembled\nand were talking, the elder brother said:\n\n\"My people, if they want to fight to-morrow we will fight with them.\"\n\nHe called a messenger then and said,--\n\n\"Go you and tell my brother Sehinom Chabatu to come and help me, and\nto come early in the morning. Go also to Waiti Nomken, a place on the\nupper Bohema Mem, to two women Kawas Loimis; let them know that we are\nfighting. On this side of their house lives Chir Chuma, a lame man;\nlet him know. Opposite Pas Puisono lives Katsi Herit. Tell him to come\nearly to-morrow. A short distance from Tsarau Heril lives Wik Herit.\nTell him to be here. These are all great men, and each will bring his\npeople. There is a man who lives at Kilichepin Kenharas. Kilichepis is\nhis name. Tell him to come with his people. There is a man who lives\nat Sudi Sawul. His name is Tuichi Kelis. Tell this man that I expect\nhim early with his people. All these big men will help us greatly.\"\n\nNorbis sent messengers to his friends. They went southeast, south and\nsouthwest. He sent southeast to Saias Saias Herit and south for Hus\nHerit. He sent for Karili Herit; for Tcutuhl Herit.\n\nNext morning about daylight the friends of the Tede Wiu brothers came.\nAll came who had been called, each bringing his own people. Friends\ncame to Norbis in the same way; none of those invited failed on either\nside.\n\nWhen all Tede Wiu's friends had come, the elder brother confined\nNorwan as on the first day. He bound the house all around with mempak.\nThey started then, and crossed the river with many people. Chir Chuma\nhad come. He was so lame that he could not walk, and had two men to\ncarry him. These were the two Siriwit brothers (whirlwinds). (The\nwhirlwinds were people at that time.)\n\nThe Siriwits carried Chir Chuma on two sticks. He sat on the sticks.\nOne brother held the sticks behind, and the other in front. They\nmoved around with great speed, and travelled as easily on water as on\nland. When the two brothers had crossed the river, they saw two more\nlame men, one coming from the north, Chali Dokos: he was carried by\nWainot Herit. The other was Sawi Herit; he was coming from the west,\ncarried by Kichinot Herit.\n\nAfter Tede Wiu's forces had crossed the river, the Wul Wuhl brothers\ncame from Norbis, and said,--\n\n\"There are many people coming from the south with Norbis to-day. You\nwill have a heavy battle.\"\n\nSehinom saw the southern people coming, and said to the elder Tede\nWiu,--\n\n\"My brother, I will be with you all the time. I will guard you.\"\n\nThree of Tede Wiu's men, Wik Herit, Tuichi Kelis, and Kilichepis,\nsaid,--\n\n\"We will go together. We will go to the eastern side, near the river,\nand take our people with us.\"\n\nWhen going they turned to the Wul Wuhl brothers or Norbis's men, and\nsaid,--\n\n\"Tell Saias Saias Herit, Koip Herit, and Tsutsu Herit to come toward\nthe river. We will fight them there.\"\n\n\"I will,\" said the elder Wul Wuhl; and turning to Chir Chuma, he said:\n\"There is a man with a net coming from the south, Karili Herit; he\nwill fight with you.\"\n\nThe Kawas sisters came now on Tede Wiu's side, bringing food,\nelkskins, and arrows for their brother, Sehinom Chabatu. They did not\ngo where the fighting was, but stood back in the rear a little. Now\nWai Charatawa came to Tede Wiu's side. He was a very small man and\nleft-handed, but a great chief, a brother to Sehinom and to Wik Herit.\nHe had his hair tied up and fastened in front with a long bone sharp\nat one end.\n\nNorhara Chepmis came to help Norbis on the southern side.\n\nBefore the struggle began Norbis sent a message to the brothers,\nasking, \"Are you willing to give up that woman?\"\n\nThey refused.\n\n\"Now, my people,\" said Norbis, \"we are going to fight. I have done\nwhat I could to persuade these brothers to give up Norwan, but they\nrefuse, and we are going to fight a second time.\"\n\nAt this moment Kiri Hubit came from the south, a strong man. He went\nto the east side to fight. He had only one arrow without a point.\n\nWhen all these forces met, there was a terrible uproar.\n\n\"Now,\" cried Wul Wuhl, \"a man from the south is coming; he is small,\nbut brave and quick-tempered, a terrible fighter. He will strike on\nthe left flank. His name is Nor Patsas Herit.\"\n\nYipokus Herit, who lived on the northeastern slope of Bohem Puyuk, was\nto be on the field at midday; he was the one to fight Nor Patsas. His\nweapons were ice and snow.\n\nJust at this time Norwan found a weak place in the mempak and untied\nit. As soon as she was out she went home to Norwan Buli.\n\nWhen ready to meet, the two armies saw a very big woman coming from\nthe northwest: an old woman, Nom Toposloni Pokaila. She was carrying\non her back a great basket, as big as a house. This basket was full of\npounded fir-bark, which makes the skin itch terribly and almost blinds\nevery eye that it touches.\n\nA man came from the northwest to the southern army, and said to Wul\nWuhl,--\n\n\"Tell your man Norhara Chepmis not to engage in battle; let him stand\naside and look on. I will do as he does.\" This man was Wainom Yola\nHerit. \"If he fights on the southern side, I will do the same on the\nnorthern.\"\n\nWul Wuhl gave the message. Norhara drew back, and Wainom Yola did the\nsame.\n\nThe two armies stood opposite, each looking the other in the face,\neach waiting for the other to begin.\n\nAt this moment the Siriwit brothers left the ranks on the east, the\nleft wing of the northern army, and went careering around with Chir\nChuma on two sticks. Now Nor Patsas, the small peevish southern man,\nsaw Chir Chuma (the Siriwits were invisible), and could contain his\nwrath no longer. He ran at the lame man with all his might. When just\nin front of Chir Chuma, he struck the ground with his brand, and one\nhundred people, as passionate and peevish as himself, sprang up around\nhim. But Chir Chuma rode right over Nor Patsas. The Siriwits knocked\nhim to one side, rushed across his men, trampled, beat, and killed\nthem.\n\nThe Siriwit brothers went some distance along the front rank, then\nturned back and rushed to where Nor Patsas had fallen. He was on his\nfeet again, and dashed a second time at Chir Chuma. When just before\nthe enemy, Nor Patsas struck his brand against the ground, a hundred\nmen leaped up around him; all sprang on Chir Chuma, but the two\nbrothers scattered and trampled every one of them.\n\nNor Patsas was raging. He had never been so angry in his life till\nthat day. He turned and rushed at the northern army. He struck the\nground once, twice, three times with his brand, and three hundred\nraging men were there around him. A battle began on the left northern\nwing, fierce and very bloody. Nor Patsas found no one to match him\ntill Chir Chuma returned. The Siriwits were somewhat tired, and went\nmore slowly while Chir Chuma fought with Nor Patsas. Chir Chuma had a\nred flint, called also sucker flint. With every blow of this he killed\nfifty and sometimes sixty people. When Nor Patsas gave a blow, he\nkilled as many, and every time he struck the ground with his brand a\nhundred warriors sprang up to help him.\n\nThe fight begun by Nor Patsas with Chir Chuma brought in the two\narmies. Both sides fought desperately, but no one could conquer Nor\nPatsas till Yipokus came at midday. He rushed at the peevish,\npassionate warrior with weapons made of ice and snow. In the heat of\nbattle water flowed from them and killed Nor Patsas, quenched the life\nin him. The southern army was pushed back, and driven a long distance\ndown the river.\n\nIn the middle of the afternoon they rallied, turned on the pursuers,\ndrove them to the field where they began in the morning, and were\ndriving them farther, when Nom Toposloni ran past, and, throwing her\ncrushed bark with the wind, filled many eyes with it and almost\nblinded them. She brought disorder to the southern army.\n\nNorbis, afraid of being beaten, was ready now for anything. He called\nin Norhara Chepmis, who ran swiftly from the southwest with his\nwarriors. A mighty storm of wind swept forward with Norhara. He struck\nthe northern army fiercely. Wainom Yola, seeing this, rushed at the\nsouthern force with all his people, and they were so many that no man\ncould count them. They were as swift as arrows. A roaring wind went\nwith them.\n\nWainom Yola cut right through the southern army, and, turning, rushed\ntoward Norhara Chepmis and his warriors. These two with their armies\nfought hardest of all on that day. In half an hour very few were left\nalive on either side, and those left were so weak that Norhara Chepmis\nand Wainom Yola were hardly able to lead them from the field.\n\nThere was not a man in the forces of the Tede Wiu brothers or Norbis\nwho was not covered with snow and drenched with rain; all were\nshivering and nearly dead.\n\nNo one wished to fight for a long time after that day.\n\nNorbis went home to the southeast without Norwan, the woman he called\nhis wife; and when the Tede Wiu brothers went back to their house in\nthe evening, they found that Norwan had escaped to Norwan Buli.\n\nThis was the end of the first battle on earth. None gained anything,\nand many were killed. Later there was another battle among the first\npeople, and afterward many among the Wintus when they came up.\n\nAfter Norwan had been at home awhile she said one day to Hessiha,--\n\n\"My brother, I did wrong. When I think of it now, I see that I did\nwrong. I understand all to-day. I see that if I had not danced with\nTede Wiu, if I had not gone home with him, there would have been no\nfighting, no trouble in this world. If I had gone with Norbis at the\ndance, there would have been no battles, there would have been no\nkilling; but I did not want to go with Norbis. I do not know why; but\nin some way I did not like him. I was dancing with Tede Wiu, and\nsitting with him, and going away with him before I knew what I was\ndoing.\"\n\nSehinom Chabatu, after the close of the first great battle, went home\nand lived on Wini Mem five years before any trouble came to him. While\nhelping Tede Wiu in his fight with Norbis, Sehinom killed Saias Saias\nand Chuchu, two of the best men among Norbis's forces.\n\nAll the southern people talked of these two, and told how they had\ndied. A great man, far off in the southeast, heard of this. He was\nchief of the two when they were living, and his name was Chulup Win\nHerit. He was a slender, strong person. When he had heard the whole\nstory, he said,--\n\n\"I have never liked fighting, I do not like fighting now. I have never\ngone to war, but I am going to war now. Norbis attacked Tede Wiu, he\nfought with him. Norbis has shown me what fighting is, and I am going\nto fight now.\"\n\nChulup inquired everywhere to discover who had killed these two men;\nhe wished to be sure. All people said everywhere, \"Sehinom Chabatu did\nit.\"\n\nIt was really Chir Chuma who had killed them. But Chir Chuma was under\nSehinom Chabatu, and the blame was put on Sehinom.\n\nThey talked it all over, talked a whole night, and Chulup sent this\nmessage to Sehinom,--\n\n\"I should like to see you, I want you to come to Miol Tapa, near\nPuidal Pom. I will meet you there. If you want to fight, I will fight\nwith you at that place.\"\n\nThe messenger was Tsotso Tokos Herit. While Chulup was instructing his\nmessenger, Sehinom's grandmother was talking to him. This grandmother\nwas a very old woman, Chir Pokaila; she was called also Kahi Buli\nPokaila. She knew what was happening far away in the east, and what\nwas going to happen soon, though nobody had told her: she knew with\nher own mind.\n\n\"My grandson,\" said she, \"you have been fighting, you have been at\nwar, and people will talk much of you. My grandson, you will hear\nsomething very soon. You must do what is best, take care of yourself.\nI will tell you what to do: when you go hunting or fishing, never go\ntoward the east. Go north, west, and south, but never go east; the\npeople in the east are talking of you. My grandson, I did not know\nthat you were going to do the things that you have done. When I was\nrearing you and you were a baby yet, I told you how to hunt and fish;\nno more. I did not think that you would fight and strike down strong\npeople. But there is a woman at Norwan Buli who brought all this\ntrouble into the world; this fighting began for her, and now it will\ncontinue always and everywhere; there will never be an end to fighting\nin this world now. This place where we are living would have been good\nbut for that woman. Now, from this time on, all these trees,\nmountains, rocks, all people in this world, will be bad and will hurt\nothers. (This means that people will use stones, sticks, and\neverything to fight with when they are angry.)\n\n\"Now, my grandson, you must do as I tell you. My brother lives near\nby, he lives at Kahi Buli, his name is Kahit. Go and see him every\nmorning early. And there is a man who lives a little farther away, up\nat Waitami. He is your brother. Go and see him every evening. He is a\ngreat man, he can do everything. His name is Katsi Herit. My two\nsisters live at Waiti Nomken. They have been in the war and have seen\nall the fighting. They are the Kawas Loimis sisters.\n\n\"My grandson, we cannot live as we used to live. We must live\ndifferently. I am getting very angry. We cannot eat, we cannot sleep\nas in the old time. When you went to war you killed two great men,\ntwo of the best men. Long, long ago Chulup, a great chief, went far\naway east, and has lived there since that time. He is going to come\nsoon to see you. Take care of yourself; be on your guard. When he\nstarted east Chulup went to the edge of the great water and went under\nthe ground to it, he went through the ground, and he lives in the east\nnow on the bed of the great water.\n\n\"I will tell you what is going to happen soon. I am getting angry, and\nwhen I am angry you will feel a cold wind coming from the north. That\nwind comes because I am angry.\"\n\nWhen Sehinom Chabatu went south, he was young yet, not grown; and now,\nwhen his grandmother knew what was happening in the east, she was\ninstructing him. The place where they lived was Dau Paki Olel, a mile\nhigher up than the mouth of Wini Mem.\n\nOne morning Sehinom Chabatu called all his people together. The old\nwoman knew that some one was coming, and that day Tsotso Tokos came.\nHe was sent by Chulup. When the old woman knew that he was near, she\nwent into the house, brought out a quiver full of arrows, and hung it\non a tree. Then she got a tuichu kilis, which is a net faced with\nwhite down, put it on her head, took the quiver, and ran some distance\nfrom the house, and rushed about in great fury. She acted like some\none who is going to fight. People watched her.\n\n\"What is the matter with that old woman?\" asked one person of another.\n\nAfter a time she came back and sat down. A few minutes later a man\nwas seen running in from the east, and soon Tsotso Tokos was at the\nhouse.\n\n\"Sehinom Chabatu,\" said he, \"I am here to tell you what Chulup says.\nHe says that he is growing angry; that he wants you to go to Miol Tapa\nto-morrow; that he will meet you there; that he has his men with him.\nHe has gathered many people. He will wait for you at Miol Tapa.\"\n\nWhen Tsotso Tokos had said these words, he went away. The old woman\nrose and said,--\n\n\"My grandson, do not sit long. Rise up. That of which I told you, a\nwhile ago has happened. I told you that trouble was coming. Send word\nnow to the two Tede Wiu brothers. Send word to all your friends. Tell\nthem to come quickly to help you.\"\n\nSehinom Chabatu sent a message to the Tede Wiu brothers, and a second\none to the northwest, a third to the north, and a fourth to the\nsouthwest. In the north he sent to Sau Herit and to Kichuna Herit, to\nHokohas Herit of Puidal Pom. Hokohas's people wore elkskin armor at\nall times; to Koyumas Herit, and to Puike Tsumu, a great chief, though\nlame. He sent to all who had been with the Tede Wiu brothers in the\nfirst war.\n\nAll came, and still others joined them. Among these was Cho Herit, who\nhad a great many people. Sehinom's grandmother was terribly excited.\nShe danced madly and ran around everywhere; she danced that night and\nthe next day. The second morning all came very early to join\nSehinom's forces. The first came at daybreak, and one people followed\nanother the whole day and the next night.\n\nChir Chuma, carried by two Siriwit brothers, came. Wai Karili, who\nlived on the south bank of Wini Mem, came. All his people had nets.\nBulibok came from Bulibok Puyuk, and when the people on the road sat\ndown to rest, he went ahead and called out,--\n\n\"Shoot at me, all you people! I want to see what kind of person I am\ngoing to be.\"\n\nAll shot at him. He sat still, but no one could hit him. And Kaisus\nHerit from Puidal Pom went ahead too, and asked all to shoot at him. A\ngreat many tried, but no one could hit Kaisus Herit.\n\nTichelis from Penehl Kente came, bringing his people.\n\n\"You are my brother,\" said he to Kaisus; \"we will go together.\"\n\nOne Sedit came from Buli Puiwakat, and another from Sonomyai.\n\nWhen all the people had assembled at Sehinom's, Wik Herit picked up\ndead coals and blackened his face. \"I want to see fighting,\" said he.\n\"I am a brave warrior. I want to fight;\" then he puffed and strutted\ntremendously.\n\nNomel Hiwili, who lived at Waiel Nomeltos, came, bringing his people.\n\n\"My brother,\" said he to Sehinom, \"I am not very strong, I cannot do\nmuch, but I will go with you and do what I can.\"\n\nWhen they went to the place where the battle was to be fought, a\nmessenger came and said,--\n\n\"Saiai Not Herit is coming to see you. He has no heart, and all his\npeople are without hearts. Saiai Not wants to fight with you. Kichuna\nfrom Kinwinis Pom and Hamam Herit from the east wish to fight with\nyou. All these people are at Memnom Kalai now, not far from here.\"\n\nAt this time they saw some one coming toward them from the east. This\nwas a second Chir Pokaila. She was from Pokaitin Mem. When she came up\nshe said to Sehinom's grandmother,--\n\n\"My sister, we will help our grandson, and if he is killed we will\nmourn over him together.\"\n\n\"It is time to move now,\" said Sehinom.\n\n\"We will be in the centre of the army,\" said the Tede Wiu brothers,\nand they took their places. Wai Karili went to the south wing of the\nnorthern army, and all his people with him. They went up on a level\nmound, and from there saw people coming on both sides, from the north\nand the south, as far as the eye could see. They came on like a great\nwater, rolling forward. The people were in number as the grains in two\nclouds of sand. The two armies approached each other gradually.\n\nSehinom's grandmother, with her sister, was in front of the northern\nforces. She engaged the enemy first, and fought fiercely. She had\narrows of kopus wood, pointed with Chirdokos, all made by herself. The\nnorthern army faced the east, and the southern the west.\n\nChir Chuma, carried by the Siriwits, came to help his two sisters.\nAll three had the same kind of arrows. They killed fifty and sixty at\na shot, and these three gave victory to the left wing of the northern\narmy.\n\nOn the right flank of the northern and left flank of the southern army\nwere good men, and there was hard fighting. On the northern side was\nWai Karili with his people, having nets to catch the enemy. Then\nHokohas and his forces, all dressed in elkskin armor; next Kaisus and\nTichelis, with many people. Between Tichelis and the centre was\nKichuna. On the other side, opposite Kichuna, was Hamam, who had sent\nword to Kichuna that he would meet him on the field. Opposite Sedit of\nSonomyai was an unknown chief, but a very great fighter.\n\nWai Karili, Hokohas, Kaisus, and Tichelis with their forces were met\nby Hawt and Tsuini, whose people outnumbered those of the four chiefs\nopposed to them. The Hawts used solid blue rocks as weapons. They\nhurled them with great force, breaking the armor of Hokohas's people\nand tearing the nets of Karili's men. The Tsuini people threw smaller\nstones from slings in great showers at the people of Tichelis and\nKaisus.\n\nThe battle raged with fury on that flank till evening. Many were\nkilled on both sides, and of the chiefs Hamam and Sedit of Sonomyai\nfell. Neither side had the victory when night came, though Hawt and\nTsuini were gaining a little.\n\nIn the centre were the great chiefs of both armies. There Chulup,\nsupported by Saiai Not, Tenek Not, and Tubuk, met Sehinom Chabatu and\nthe Tede Wiu brothers.\n\nIn the morning Chulup began the fighting, and cut into the centre. In\nthe middle of the forenoon he had gone half-way through Sehinom's\npeople. But Sehinom forced him back, and at midday Chulup was where he\nhad begun in the morning. Sehinom advanced now, and tried to cut\nthrough Chulup's people. He had gone more than half-way when Chulup\nrallied, pressed around him, pushed him back, and at sundown had\nrushed forward among Sehinom's warriors.\n\nJust at that time Sehinom saw in the field behind Chulup a tall and\nvery beautiful woman. She was Chulup's wife. Her name was Sanihas.\nSehinom Chabatu ran quickly to this woman, and led her to his own\ncamp, while Chulup was struggling with the Tede Wiu brothers. The sun\nwas down now. Night had come.\n\nChulup dropped back to his own place. He had lost his wife and gained\nnothing. Both sides went from the battlefield and made camp-fires. You\ncould see the two lines of fire running north and south, but could not\nsee either end of them.\n\nChulup rose at daybreak next morning, rushed to Sehinom's camp, and\nafter a sharp and short fight took his wife back before sunrise. Both\nsides were very angry and fought hard. At midday the southern forces\nhad the advantage in the centre and the southern flank, and would have\nbeaten Sehinom Chabatu but for his grandmother, his uncle, and his\naunt. The two women and Chir Chuma, carried on two sticks by the\nSiriwit brothers, had beaten everything in front of them.\n\nAt this time the centre and flank of the northern forces had suffered\nmuch. Wai Karili left the fight; he was angry.\n\n\"I will do something better than this,\" said he.\n\nTaking his net, he went off to the southeast, and never stopped till\nhe was at the edge of the earth, and had found the opening through\nwhich Chulup passed when he came out on land or went back to his home\non the bed of the great eastern water. He laid the net across the\nhole, thrust the middle of it in deeply, covered what was left\noutside, and waited in hiding.\n\nAt noon, when Sehinom Chabatu was hard pressed and the enemy were\npushing his people from the field, his grandmother, aunt, and uncle,\nwith the whole army behind them, fell upon the rear of Chulup's\nforces. The struggle began anew, and from then till sunset was fought\nthe hardest battle of the world up to that day. At sunset they had to\nstop, for there were few people left on either side, and those were so\ntired that they could fight no longer.\n\nEach side left the field without saying a word to the other.\n\nChulup sent his wife Sanihas home by another way, and went himself to\nthe passage where Wai Karili was hiding. He went into the opening.\nKarili drew the net, closed it around Chulup, and tied it firmly. He\nput it on his back then, and carried Chulup to Tehi Buli, some\ndistance east of Bohem Puyuk. There he taunted him, saying:\n\n\"Now, Chulup, you did not take me, but I have taken you. You are not\ngoing to kill me, but I am going to kill you. Who is better, you or\nI?\" Then he killed him, and pounded his body fine.\n\nWhen Sehinom Chabatu went home his grandmother said to him,--\n\n\"Now, my grandson, you are becoming a strong man; you know how to\nfight, but men who fight do not live long. I have never told you to\nfight, but from this on you will see fighting. You must keep awake, my\ngrandson. You must rise early, you must not sleep long; some day you\nwill hear news, some day something will happen.\"\n\nAfter that Sehinom Chabatu brought the tallest yellow pine from beyond\nDau Paki Olel, stripped all the bark off, painted it white, black, and\nred. The people danced around this pole, danced two days.\n\n\"We will go home now,\" said the Tede Wiu brothers, \"but perhaps\nsomething will happen later on.\"\n\nThen Dokos said to Wik Kiemila: \"We have had all this fighting, we may\nhave more fighting yet; people may come to attack us, to kill you or\nme.\"\n\n\"My father-in-law,\" said Wai Dokos to Wik Kiemila, \"we have killed a\ngreat man, Chulup Win Herit. I think now that we shall have much\ntrouble; he was the chief of many people; they will attack us.\"\n\nAfter this talk all went home. People lived in peace for two years.\n\n\"I will go and sleep in the sweat-house,\" said Sehinom Chabatu one\nnight. He went. There were many in the sweat-house, and a greater\nnumber outside. Usually Chir Pokaila knew everything; but this night\nthe old woman did not know that trouble was coming, she was in her own\nhouse asleep.\n\nThe door of Sehinom's sweat-house was on the east, and he was sleeping\non the north side. Just before daylight some of the men lying outside\nwoke up, and some in the sweat-house were awake, but none had risen\nyet. All at once they heard an uproar, a crowd of men shouting.\n\nWhen the people around the sweat-house heard this shouting, they took\ntheir arms and ran forward. All inside the sweat-house rushed to the\ndoor, and as soon as they were out strange people killed them.\n\nSehinom Chabatu remained in the sweat-house. Chir Pokaila was taking\nbow and arrows to her grandson, but when she reached the door she was\nkilled.\n\nChir Chuma, who lived near by, came when he heard the uproar. He was\ncarried by the Siriwits, and went around fighting here and fighting\nthere, killing many.\n\nSehinom, in the sweat-house, heard some one outside asking,--\n\n\"Is this Sehinom Chabatu's house? I cannot find him. He is not among\nthese people. Perhaps this is not his house at all. I should like to\nsee Sehinom Chabatu. If he is brave, he will come out. I am Sutunut.\"\n\nOthers cried, \"I am Hus!\" \"I am Chutuhl!\" \"I am Koip!\" \"I want to see\nSehinom Chabatu!\"\n\nAll the people outside were killed now, except Chir Chuma. The\nSiriwits had carried him home. Sehinom Chabatu was left in the\nsweat-house. It was about the middle of the forenoon when all were\nkilled, and the strangers set fire to the sweat-house. There was a log\nat each side of the door for people to sit on. Sehinom went into the\nground, and came out under the log on the left side. He dug forward,\nas the fire moved, till he came near the end of the log. It was burned\nout now except a very short piece. He stopped under that.\n\nSutunut's people stood around watching for him.\n\n\"We should like to know where he is,\" said they. \"The sweat-house is\nburned. He was not there or he would have run out.\" They pushed the\ncinders about,--found no trace of his bones. \"He cannot be under this\nlog,\" said one man; but he did not touch the burning log.\n\nAt last, about dark, when the log was burned almost to the very end,\nSutunut and all his people went away.\n\nSehinom Chabatu heard everything they said. When they had gone and all\nwas silent, he crept out from under the ground; he saw his friends\nlying dead, the houses destroyed, and the sweat-house burned down. He\ncried all night,--mourned for his friends, mourned until daylight. At\ndaylight he walked around everywhere; looked at the ruins; did not\nknow what to do; walked around again and again.\n\nJust before sunrise he heard something and stopped to listen. There\nwas a sound like the cry of a little dog. He looked, and saw at last a\npiece of bark of the yellow pine. The noise came from under that bark.\n\n\"What can be under this bark?\" thought Sehinom, and turning it over he\nfound two little boys lying in each other's arms and crying. He\nstooped down and took them up.\n\n\"Now, brother,\" said one of them, \"we had luck. We hid here and\nescaped.\"\n\nThey were Tsudi boys. Sehinom Chabatu took the boys to care for them.\nHe buried all the people he could find, took the two little boys, and\nwent up Pui Mem to get kopus wood for arrows. He found the wood,\nbrought it home, and made four hundred arrows. Then he made five bows\nof yew wood.\n\nThe two boys grew very fast. Sehinom gave a bow and forty arrows to\neach of them and said,--\n\n\"I wish you could do something for me, but you are so small I don't\nlike to send you.\"\n\n\"We can go wherever you send us,\" said the elder boy.\n\n\"Well, my little brother,\" said Sehinom next morning, \"go and tell my\ntwo sisters, Kawas Loimis in Waiti Nomken to come here. Tell them that\nI am hungry, that I have nothing to eat. Say that I am starving. Tell\nthem to bring food to me. From my sisters go to my brother Kichuna; he\nlives at Kenwinis Pom. Go next to Wai Hau, at Hau Buli, then to Nomel\nHiwili at Waiel Nomeltos. Go to Dokos Hilit; you will find his house\nby inquiring; from there to my father-in-law, Nom Sowiwi. Tell these\npeople to come to me and bring all their forces.\"\n\nThen, turning to the other brother, he said: \"I will send you, my\nlittle brother, down south. I want you to go to Tidok Kiemila at Tidok\nWaisono. This old man and his people have plenty of feather dresses\nfor war. Go to the Tede Wiu brothers; go to Hokohas Herit. Go eastward\nto Dokos Herit, at Dokos Hle\u00ef Puriton; go to Kaisus at Kaisansi\nHaraston, tell all to come to-morrow and bring their people.\"\n\nThe elder Tsudi brother came back in the evening. \"Your sisters will\ncome to-morrow morning,\" said he, \"and the others will all come.\"\n\nThe younger brother came back a little later. \"All the people will\ncome to-morrow morning,\" said he: \"all the Hokohas people with their\nelkskins, all the Tidok people will come with their feather\nheaddresses. When I went to the Tede Wiu brothers, they said: 'Sehinom\nChabatu has great trouble.' I said: 'He has, indeed; my brother and I\nare all that are left.' 'He is our brother,' said they; 'we must help\nhim.'\"\n\nNext morning the two Kawas sisters came, bringing many things. Each\nbrought two elkskins and a great many arrows and otter-skins.\n\n\"Now, brother, eat and feed the two little boys,\" said they, taking\nout food.\n\nPeople began to come. They came from every direction, from all sides.\nAll that day they poured in; in the evening and night they kept\ncoming. Sehinom Chabatu had to wait some days for all to come. The\nKawas sisters had food for every one.\n\n\"We heard that you were killed,\" said the Tede Wiu brothers when they\ncame. \"We are glad to see you living.\"\n\n\"I am alone,\" said Sehinom. \"I do not know what saved me. All my\npeople were killed except these two little boys.\"\n\nThe Tede Wiu brothers were the first to come from the south. Next came\nthe Tidok people. They came in crowds, in thousands, and every one had\na feather net on his head. They began to come in the morning, and kept\ncoming all day, all night, on the morrow, and second night, without\nstopping. They came without stopping for twelve days and nights, they\ncame till there was no room for them anywhere around. More Tidoks\nremained at home than came, and more Tidoks came than all other people\nput together.\n\n\"You people,\" said Sehinom Chabatu, when all had come, \"I did not\ncause this war and fighting. I did not begin. The war was made by the\nTede Wiu brothers and Norbis.\"\n\n\"Now, my brothers,\" said Sehinom Chabatu to the Tede Wiu brothers,\n\"people far off talk of me; but you caused the trouble. You began it,\nand you must do your best to help me. We must leave here to-morrow\nmorning.\"\n\nThey started next morning early. Sehinom Chabatu gave orders to travel\nin parties. They moved toward the southeast. The last party of the\nfirst day left in the evening. When night came the van of the army\ncamped and the rear marched all night.\n\nWhen Sutunut's forces came northward from the edge of the sky in the\nsouth to attack Sehinom's people, they made a trail coming and going.\nNow, Sehinom's army followed this trail. They travelled the second day\ntill they reached a camping-place of the returning southern army.\nThere they spent the night. At noon of the third day they sent Kaisus\nand Bulibok ahead to look for the enemy. They went to the south. On\nthe following morning they came back and said,--\n\n\"We found a ca\u00f1on where they camped; you can camp there.\"\n\nThe army moved on. The two Kawas sisters had food to give the whole\narmy; the two baskets were never empty, and all had enough.\n\nThey stayed three days in the ca\u00f1on, and the Tidok people never\nstopped coming.\n\n\"We have far to go; you must hurry,\" said Sehinom next day; and the\nTidok forces began to travel faster. Sehinom sent forward Hus as a\nscout. Before daybreak all rose and travelled till evening. Hus came\nback and said,--\n\n\"I have been very far down. I found another place where they camped. I\nwent farther south then, till I saw fire and smoke far away. We can\nrest to-night in their camping-place.\"\n\n\"Sleep well, all you people,\" said Sehinom Chabatu that night; \"you\nmust be fresh to-morrow morning.\"\n\nNext morning Hus was sent forward again, and the army started soon\nafter. They travelled all day. At sunset Hus came back and said,--\n\n\"I found the next camping-place; it is not far from here. Then I went\nsouth a great way till I came to a hill which runs east and west. I\nwent to the top of that hill and looked down. On a broad flat I saw\nfires and a great many people. Their camp is very wide from east to\nwest, and runs south as far as my eyes could see. Now, our friends, I\nhave seen the enemy; we must do the best we can.\"\n\nWhen they reached the camping-place Sehinom said: \"We will rest here\nto-morrow, not travel till the next day.\"\n\nOn the second morning they rose and started early, went slowly,\nresting occasionally. About sunset they came to the hill and camped on\nthe north side of it.\n\n\"I want to send some one to see how many people there are in that\ncamp,\" said Sehinom Chabatu.\n\nBulibok went. On the end of the ridge was a tree with one limb\nsticking out toward the east. Bulibok went on that tree, sat on the\nlimb, and looked down. He saw the people moving around, playing, and\ndancing. He could see a long distance. Pretty soon people below, who\nwere looking around everywhere, saw Bulibok, and one of them asked,--\n\n\"What is that sitting on the limb up there?\"\n\n\"I don't know,\" answered another. \"It looks like some person. Let us\nthrow at it and see if it will move.\"\n\nNotudui Ulumus, who always wore a sling around his head, took it off,\nput a stone in it, and said,--\n\n\"There must be some one there. I have never seen that thing on a limb\nbefore.\"\n\n\"Oh, that is nothing; that is always there,\" said others.\n\n\"I have never seen anything there before. I will sling a stone at it.\"\nNotudui hurled a stone, which just passed Bulibok's head; he didn't\nmove. Notudui hurled another stone, almost grazed Bulibok's nose, but\nhe never moved.\n\n\"Oh, that is a part of the limb,\" said some of the people: \"it sticks\nup in that way.\"\n\n\"A man would move if a stone came so near him,\" said others.\n\n\"That is somebody; that is somebody watching us,\" cried a third party;\nand they disputed. The people watched for a while, but Bulibok sat\nthere as motionless as the limb till, tired of watching, they went\naway, and forgot all about him. He slipped down from the tree then,\nwent home, and said,--\n\n\"I sat on a tree, saw everything, and know now the best way to go.\nPeople saw me and hurled stones. They came near hitting me twice, but\nI did not stir, and they let me go.\"\n\n\"Now, my people,\" said Sehinom Chabatu, \"this war was not made by me.\nI hate to take you to a place like that which is before us, but we\nmust go there. I will go first; I will go alone and look at the\nplace.\" He mounted the ridge, and from the top of it went underground\ntill he came out in the chief house of the enemy. Then, thrusting his\nhead up, he looked and saw a great many people. Soon someone saw him\nand said,--\n\n\"Why do you people not watch? Sehinom Chabatu may come. You say that\nhe is dead--that you burned him to death in the sweat-house; but I\ndon't believe that you killed him.\"\n\n\"Oh, he is dead long ago. We killed him; we burned him!\"\n\nSehinom stuck out his head a second time. Again some one saw him and\nasked,--\n\n\"What is that over there? Maybe it is Sehinom Chabatu. I think he\nmight come.\"\n\n\"Oh, he is dead long ago. Let's throw at that and see what it is.\"\n\nSome one hurled a stone. It grazed Sehinom's nose and he dropped into\nthe ground. \"That is only a squirrel!\" said a number of people,\n\"Sehinom Chabatu is dead.\"\n\nSehinom went back to his army, and said to Nom Sowiwi,--\n\n\"I saw a great many people. They are the same who killed our friends.\nThey will kill us unless we kill them. We will move to-morrow at\ndaybreak and fight. My brother, Tede Wiu, you must find Sutunut. When\nhe came to my place he boasted greatly. He said that I could fight\nnobody. I want to see Sutunut. We must find him. Never mind others.\nLet us find Sutunut and Koip Herit, who boasted that they had killed\nso many of our people.\"\n\n\"I will go and look at that camp before dark,\" said Hau Herit.\n\nHe went, and just below the hilltop he found a piece of a hollow\noak-tree as long as the height of a man; he walked slowly in this dry\ntrunk, his head just sticking above it, and of the same color. He\nreached the top of the ridge and went down the south side a short\ndistance; there were no trees or brush there. As he stood looking\naround, his eyes above the stump, some people called out below,--\n\n\"What is that on the hill? I have never seen that thing there before.\"\n\n\"I see nothing but a stump,\" answered others.\n\nHau was looking around everywhere, taking notice of everything.\n\n\"There is some one there,\" said another man.\n\n\"Oh, that's a stump. I've seen that there all the time.\"\n\n\"Well, let's sling a stone at it.\"\n\nNotudui took his sling and hurled a stone. Hau lowered his head a\nlittle. The stone hit the stump and made a loud noise.\n\n\"Oh, that's nothing. Don't you hear the noise? That's just a stump.\nWe'll throw again and be sure.\"\n\nHau was just putting his head out when he saw another stone coming.\nThe stone hit the stump, and made a great noise.\n\n\"There, do you think that is a person? Do you think the stone would\nmake a noise like that if it hit some one?\"\n\nThey threw no more stones. Hau waited till dark, when he went back and\ntold Sehinom everything.\n\n\"Now, my brothers,\" said Sehinom Chabatu to the two Tsudi boys, \"you\nmust go to that camp. Go straight to the centre house, go into it\ntogether. Then let one go west and the other east. Look carefully, and\nwhen you see a bow, cut the string to it. Cut the strings in the first\nhouse before you part, and then cut alone. Go into each house and cut\nevery bow-string. As you go around the houses inside, some one may see\nyou and say, 'Look at those Tsudis,' but pay no heed, go on cutting.\"\n\nThe two Tsudi brothers went to the middle house together; then one\nwent east, and the other west. They went through each house. In some\nthey found a few bows, in others a great many. They cut till daylight\nwas coming. They went home then, and said,--\n\n\"We cut bow-strings all night, and had to stop because daylight was\ncoming, but we left only a few strings uncut. The people slept, except\none man in the sweat-house. We don't think he ever sleeps. He talks\nalways.\"\n\n\"I know him,\" said Sehinom. \"He talks, but he is asleep while he talks\n[whistles]. Daylight is coming, we must go. Do the best you can, do\nyour best, all of you.\"\n\nThe army was so large, and there were so many Tidoks that they spread\nover the country like a flood; they rushed across the hill and ran\ndown into the valley; when the people sleeping in the houses heard\nthem coming, they sprang up and ran for their bows.\n\n\"Oh, my bow-string is broken!\" cried one.\n\n\"Oh, my bow-string is broken!\" cried another.\n\n\"Give me a bow! Give me a bow!\" cried a third.\n\nThis was heard all over the camp; every one was crying: \"My bow-string\nis broken! Give me a bow!\"\n\nSehinom's army poured in on them like great waves of water. Sehinom\nrushed to the chief house, and shouted,--\n\n\"Where are you, Sutunut? I want to see you. You boasted so much in Dau\nPaki Olel, I want to see you. Where are you, Sutunut?\"\n\nSutunut said nothing, kept still. He was in a house a short distance\naway, and some one else killed him.\n\nThe southern people could not fight well without bows and arrows; they\ndid what they could to defend themselves, but at noon they were killed\nto the last person, not one escaped.\n\nSehinom Chabatu with his chief men and all their forces started for\nhome, leaving Kot and Ho Herit behind, with some Tidoks to fire all\nthe houses. Just as they had set fire to everything, a new force of\nsouthern people came up, surprised them, and killed a great many.\n\n\"Sehinom Chabatu has gone,\" said Ho Herit, when he saw them. \"New\nforces are coming against us. Now, Tidok people, you must fight well.\"\n\nThe new forces chased Ho Herit and his men. The Tidoks fought bravely.\nMany were killed on both sides. Ho Herit himself was killed. Fresh\npeople from the south were coming continually, while the Tidoks had no\nreinforcements. At last Kot Herit was killed, and most of the Tidoks\nwho fought under him. Then the southern people turned and went home.\nThe few Tidoks who escaped with their lives went north to their own\nplace.\n\nSehinom Chabatu went back to Dau Paki Olel and lived there. He and\nthose who came home with him did not know for a long time of the\nsecond battle and the death of Kot and Ho Herit.\n\nThis is the end of that war. All the people who returned with Sehinom\nChabatu came home in safety. The first people fought no more after\nthat, for soon Olelbis turned them into birds, beasts, and other\nthings.\n\n\n\n\nTULCHUHERRIS\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Hawt=, lamprey eel; =K\u00falitek=, a white feather in the tail of =Komos\nKulit=, the black vulture; =Nomhawena=, an earthworm; =Pom Pokaila=,\nearth old woman; =Sas=, sun; =Tichelis=, ground squirrel;\n=Tulchuherris=, etymologically, a person or thing that has been dug\nup; =Winishuyat=, foresight.\n\n       *       *       *       *       *\n\nIt was not in the east, nor the north, nor the south, but in the west,\non a flat called Eli-Tsarauton (root flat), that a little old woman\nlived very long ago. No person lived on that flat but this old woman,\nwhose name was Nomhawena Pokaila. She was called also Pom Pokaila.\n\nThis old woman had lived ten summers and ten winters on that flat, and\none summer more; she dug roots there all this time, for roots were her\nfood. The flat was broad, and she had dug, beginning at the edge and\ngoing round and round, till at last there was only a small piece left\nundug, and that was in the middle.\n\nOne morning, when she thrust her stick into the ground deeply, she\nheard a cry like that of a little child. She stopped and listened;\nheard the cry far down in the earth. She didn't know what to make of\nit, but thought: \"Whatever this is I will dig it out.\"\n\nShe thrust her root stick down as far as she could at one side of the\nspot where the noise was, and worked hard, took much earth out; then\nshe heard the cry a little forward, and dug forward. She went next to\nthe opposite side and dug all around the cry, dug till the middle of\nthe afternoon, but found nothing. Then she dug around again, thrust\nthe stick deeper in the first spot, and said, \"I must find that, I\nmust have it.\"\n\nShe thrust the stick down deeper,--got nothing. She went on the other\nside, pushed the stick still deeper, and turned over the great lump of\nearth that was in the middle. Under this she found a little boy. The\nmoment she saw him she heard a noise like thunder far off in the east,\nat Saskewil, the place where Sas lives. When she raised him to the\nsurface, she heard this noise a second time.\n\nThe baby's head, as she raised him to the surface, was to the east,\nhis feet to the west; underground his head was to the south, and his\nfeet to the north.\n\n\"Tsok tso, tsok tso!\" (good baby, good baby), said the old woman,\nfondling him in her arms. She took the buckskin apron from her back,\nlaid it on the ground, put the little boy on it, and wrapped him up\ncarefully. Then she fondled him again, saying, \"Tsok tso, tsok tso!\"\nand said, \"I am old, I am your grandmother;\" and she carried him to\nher house. She took water and washed him, washed all his body. Every\nmorning she washed him. She could not sleep at night, she was so\nanxious. She watched him all the time. All night, all day she\nwatched, never put him on the ground, but washed him much, saying,--\n\n\"I wish you to grow quickly. You are the only person seen here. I wish\nyou to walk soon.\"\n\nIn five weeks after she had found him he could walk a little and talk\nsome. When he was able to talk well, the old woman said,--\n\n\"Now, my grandson, I will tell you a thing which you must remember.\nWhen you play around outside the house, never go to the east, never go\ntoward Saskewil, where Sas lives. Play in the north or the south or\nthe west, but never go east.\"\n\nThe boy grew fast and was able to play. As his grandmother was telling\nhim always not to go east, he said to himself,--\n\n\"I wonder why my grandmother tells me not to go east. I'd like to know\nwhy.\"\n\nOne morning the boy went to play, went south from the house a short\ndistance, and heard a voice, heard some one shouting, calling from\nsome place, he didn't know where this voice was. He listened, and soon\nheard it a second time. It came from above, from the sky. He saw no\none, but the voice said,--\n\n\"Little boy, your name is Tulchuherris. I know you, Tulchuherris. You\nare the first person in this place, the greatest. You must do what you\ncan to live. You must do your best to conquer. You are Tulchuherris.\"\n\nThe boy heard and understood. He went home, but said nothing to his\ngrandmother, said nothing of that voice in the sky that had called\nhim.\n\nShe told him again, as before, not to go east. She told him this many\ntimes. Now he was almost a young man, he had grown so fast. It was\nnearly spring, and the old woman talked to him seriously. When he had\nbeen with her all the winter, she said:\n\n\"My grandson, I suppose you wish to know something. I am going to talk\nto you. You will soon be full grown. I will let you know why I have\ntold you so often not to go east. You wished to know why, now I will\ntell you.\n\n\"A long time ago all my people--my son, my brother, my relatives--went\naway off to the east and never came back again. I was left here alone.\nThere is a great house off in the east there, called Saskewil. A big\nold man, Sas, with his wife and two daughters, live in it. All my kin\nwent to that place and were killed there. When any one goes into\nSaskewil, the old woman, Sas's wife, sits on the east of the door,\nwhich is open to the south; her daughters sit on the west side. The\nold woman sits with her back toward the wall and her face to the\nnorth. She never looks backward, but when a visitor is inside a while\nand is sitting, she turns slowly, puts her hands to each side of her\neyes, bringing her finger-tips to meet in the middle of her forehead,\nand glares with big eyes at the stranger. He looks at her then and\ndrops dead. There is a power in her eyes that kills him. Sas has\nsomething in his nose. He takes this, rolls it on his knee, and snaps\nit at people who go to his house. Nobody sees him do this, but he\nkills many people in that way.\n\n\"Now, my grandson, you know why I do not wish you to go east. I will\ntell you more. There was a man, the best of my people; he went to\nSaskewil, he went to the east and was killed there. I am sorry for\nhim, I grieve for him yet. I am mourning now for him. He was your own\nbrother, the one that I grieve most of all for. He was my grandson.\nHis name was Kulitek Herit. You are large now, strong enough to hear\nthis, and I tell you.\"\n\nAfter the old woman had told him of the people who had died in going\nto Saskewil, Tulchuherris answered,--\n\n\"I am sorry for my brother. I am sorry that he was killed. Now, my\ngrandmother, I must see what I can do.\"\n\nHe went out of the house then, went west and found a kind of white\nwood, brought it home and made an arrow,--a smooth, very small arrow;\nhe painted this arrow red, blue, and black, painted it on the end and\nfastened feathers to it. Then he made a bow of wood which he found in\nthe same place, far away west, and painted it nicely on the outer\nside.\n\nNext morning before daylight, he went a short distance to the south\nfrom his grandmother's, took his bow and arrow, strung the bow and\nshot his arrow toward the east.\n\nAfter the little arrow had left the bow it became a humming-bird as it\nwent through the air. Before the bird reached Sas's house it turned to\nan arrow again.\n\nA little way from Saskewil old Sas had his sweat-house with only one\ndoor to it. That door looked toward the south. The arrow dropped east\nof the door and stuck fast in the ground there. It dropped before\ndaybreak, while Sas was in the sweat-house. He heard something fall\noutside the door, something that struck the ground with weight like a\ngreat rock. He knew not what to think. He had never heard such a noise\nbefore.\n\nWhen daylight came old Sas rose and went out of the sweat-house. He\nhad slept all the night there. He looked around to see what had made\nthe great noise, and saw the little arrow. He looked at the arrow,\nwent up, grasped it, tried to pull it out. He took a firm hold, tried\nhard, twisted and pulled, but could not draw the arrow. He rested and\nthen did his best. He pulled, braced himself. His hands slipped and he\nfell on his back.\n\nSas had to leave the arrow where it was; he could not draw it out. He\nwent to his house, where his wife and daughters were. The two girls\nwere very beautiful. Sas took his old wooden pipe, filled it with\ntobacco, and began to smoke.\n\n\"My old woman,\" said he, \"and my daughters, I will tell you what I\nhave seen just now. I have seen a thing such as I have not seen for a\nlong time, a very long time. Long ago I used to see things such as I\nhave seen just now outside my sweat-house. Something must be wrong.\nSome one must be thinking of us, some one must be thinking of our\nhouse. I believe that some day soon we shall see some person coming. I\nsaw a little arrow, and tried to pull it out of the ground, but I was\nnot able. I tried till I fell and hurt my back. Now, my daughters, you\nmay go if you wish, and look at that arrow.\"\n\nThe girls went out, they looked at the arrow, and said, \"Oh, that is a\nnice arrow;\" and they tried to pull it out of the ground. It did not\ncome, and they went back to their father's house.\n\n\"Now, my grandmother,\" said Tulchuherris in Eli Tsarauton, \"I am going\nto leave you. I am going away. I am going to the east. I am going to\nSaskewil.\"\n\nThe old woman did not like to lose her grandson.\n\n\"Oh, my grandson,\" said she, \"you will be killed. You will never come\nback to me.\"\n\n\"My grandmother, I am going,\" said Tulchuherris. \"I am going, for I\nmust go, and I will do the best I can.\"\n\nHe went west, and found flint, put pieces of it on each finger, made\nfinger-nails of it, and made them very sharp. Then he went west a\nsecond time, got the marrow of Hunhunut (no one knows now what\ncreature Hunhunut is), brought home the marrow, rubbed it between his\nhands, then rubbed himself with it, face, head, all his body except\nhis legs.\n\nA third time he went west, and took a little bush full of thorns, each\nabout an inch and a half long, made leggings and a shirt of this\nthorn-bush. A fourth time he went west, and picked out in a gulch the\nfirmest green water-stone. Of this green stone he made shoes. A fifth\ntime he went west, and took a western panther as dog. A sixth time he\nwent, and took a northern fox as dog. A seventh time he went west, got\na sky spear pole, and a sky spear head, and a sky strap for the spear\npole.\n\nThe old woman had a Winishuyat hidden away, and when she could not\nstop her grandson from going she gave him this Winishuyat, which he\ntied in under his hair on the top of his head. The hair was gathered\nover it and tied so that no one could untie it but Tulchuherris, and\nno one could see Winishuyat, who was like a little man, as big as a\nthumb. Winishuyat could talk to Tulchuherris and tell him everything,\nwarn him of every danger. He always called him \"my brother.\" When\nTulchuherris was ready, he said,--\n\n\"My grandmother, I must go, and you will stay here while I am gone.\"\n\nHe stood up then to start, and his grandmother said,--\n\n\"My grandson, I cannot go out for wood, I am too old, I am too weak. I\nam not able to bring wood, and my fire will die.\"\n\nTulchuherris put down his quiver with his bow and went to the forest.\nHe pulled up many of the biggest trees by the roots and bound them in\na bundle. He brought the bundle to the house, put the trees on the\nfire, and said,--\n\n\"Now you have plenty of firewood, my grandmother, and I am going.\"\n\nWhen he had gone a little way the old woman screamed: \"My grandson,\ncome back; the fire is dying!\"\n\nHe put down his quiver and bow near his two dogs, went back, and saw\nthat the fire was dying. The whole great bundle of trees which he had\nbrought was burned out. Tulchuherris went then and pulled up by the\nroots great trees, larger than the first, and brought two bundles; put\nthese on the fire--a great many trees. He was the strongest person in\nthe world, and could do that.\n\n\"Now I am going!\" said he. His two dogs stood waiting at the bow and\nthe quiver. He had gone farther than the first time, he had gone about\ntwice as far, when the old woman screamed,--\n\n\"My grandson, the fire is out!\"\n\nTulchuherris put down his quiver and bow again, left the dogs with\nthem, and hurried back. He found every tree burned and the fire going\nout. He stood there and thought and thought. At last he said,--\n\n\"I don't know what to do. I can't find wood enough, and I can't leave\nmy grandmother without a fire.\"\n\nThen Winishuyat said,--\n\n\"Tulchuherris, if you don't know how to keep a fire for your\ngrandmother, I will tell you. Go out here anywhere. You will find wild\nsunflower roots, plenty of them. Put one handful of those roots on the\nfire, and it will not go out again.\"\n\nTulchuherris went and dug the roots; brought two handfuls; put them on\nthe fire so that they would burn slowly, the ends touching the fire.\nThen he said,--\n\n\"I am going, grandmother. Take good care of yourself.\"\n\nHe went to where his quiver and bow and dogs were; then he looked\nback. His grandmother said nothing. She did not call to him this time.\nHe went farther, looked back, listened, no call came. He went still\nfarther, listened, all was silent; went farther yet, stopped,\nlistened, heard nothing, made up his mind that all was right with his\ngrandmother, and went on till he had gone a long distance, listened a\nfourth time, heard nothing. After this he went quickly till about\nmidday, when he looked ahead and saw a great rock standing straight up\nin front of him, small at the top and very high. He looked and saw\nsome one standing on the very summit. The rock was higher than a big\npine-tree. A very old man was standing on the top of it.\n\nTulchuherris could go neither to the north nor the south, the rock was\nstraight in his road. He looked everywhere for a passage, but could\nsee none. He looked on the left side, all was dark; on the right, all\nwas dark,--dark everywhere. There was light only in the road which\nwent up the rock and over it.\n\nThe old man on the rock, when Tulchuherris came near, called out,--\n\n\"My grandson, come right up to me; there is no other road where people\ntravel. When you are here, you will pass down on the other side\neasily.\"\n\n\"I will go to you,\" said Tulchuherris.\n\nWhen he had said \"I will go to you,\" Winishuyat, the little man under\nhis hair, said,--\n\n\"My brother, be careful, he is going to kill you.\"\n\nTulchuherris stopped.\n\n\"Here,\" said Winishuyat, \"is the place where our people came in time\npast. Many were killed here. They went to the old man; he threw them\ndown and killed them. If you go to that old man, my brother, he will\nsway this big rock. In one flash he will throw you into a dark place\nat the side where you cannot see bottom. Run to the rock quickly, kick\nit. If not, he will kill us. This old man was sent here by Sas, he was\nsent here to kill us.\"\n\nTulchuherris did not climb the rock, did not go to the old man; but he\nrushed forward and gave the rock one great kick with his shoe of green\nwater-stone. The rock fell, and the old man fell with it,--fell into\nthe dark place. The rock never sprang back. It left a smooth road with\na ridge on each side of the place where it had been. Then the two dogs\nran forward, and Tulchuherris said to the old man,--\n\n\"Hereafter you will not be what you have been; hereafter you will be\nnothing but a ground squirrel. You will live under rocks in the earth,\nand the people to come will call you tichelis. You are not like me; I\nam strong. You will be nothing hereafter but a poor little ground\nsquirrel.\"\n\nTulchuherris followed the dogs then. He looked back and listened; he\ncould hear at a great distance, he could hear all over the world. But\nhe heard no sound from his grandmother; so he went on till he came to\na large and broad river. There he saw a man standing. Tulchuherris\nwent nearer, looked up and down, but could see no place to cross the\nriver. The man saw him and said,--\n\n\"Grandson, you cannot pass this big river; you must get some one to\nhelp you. I am the only one who ever crosses at this point. I can wade\nright through the water. I carry over all who come here. If you wish,\nI will take you to the other side; but you could never go alone; you\ncould never cross yourself.\"\n\nTulchuherris didn't know what to do, and stood thinking.\n\n\"Go on, my brother,\" said Winishuyat. \"Let him carry you, though this\nis one of the places where they killed many of our people who escaped\nthe old man on the rock. But this man cannot kill us. Let him carry\nus.\"\n\n\"Very well!\" said Tulchuherris to the old man. \"Carry me over, take me\nacross this river.\"\n\nThe old man came up and took him on his back. Tulchuherris had a\npointed bone in his bosom where he could get at it quickly. He had\nbrought this bone from Eli Tsarauton. The old man started into the\nriver. At first it was not deep, but in the middle of the stream the\nwater was up to his breast, and was growing deeper. Then it reached\nhis neck, and was rising. The dogs made a leap from one side of the\nriver to the other. The water was at the man's eyes now.\n\n\"Be careful, my brother,\" said Winishuyat, \"be careful. This man\nkills people in this way,--he drowns them, he will drown you right\naway if you let him.\"\n\nTulchuherris took out his sharp bone, stabbed the man's breast two or\nthree times with it, wounded him, stopped him. Then he leaped from the\nman's head to the other bank, where his dogs were. Tulchuherris stood\na moment looking at the wounded man. Then he said,--\n\n\"Hereafter you will not be what you have been. You will be nothing but\nan eel. You will be a person no longer. You will be only an eel, the\npeople to come will call you hawt and will eat you.\"\n\nTulchuherris walked forward quickly after this. Sas's two daughters\nheard every step he took, as though he had been near, though he was\nfar, very far away from them. They always heard men coming from the\nwest,--always knew when they were coming.\n\nTulchuherris walked quickly till almost evening, when he came to a\nhigh ridge near Sas's house. Just as he reached the ridge he heard a\nsort of clinking noise on the other side. He stopped and looked, but\nsaw no one. He was right at the spot where the noise was, but there\nwas no one in sight. The ridge was like a straight wall reaching north\nand south farther than he could see, and high up out of sight, and\ndown into the ground. No one could go through, or go around, or dig\nunder that wall or climb over it. In the middle of the ridge was an\nopening in which stood a great sugar pine, and in the pine was a\ncleft large enough to let a person pass easily. When any one was\npassing, and half-way through the cleft, the pine closed and crushed\nhim. The noise was made by a person hammering just beyond the wall.\nTulchuherris looked through and saw an arm, and while he was looking\nhis dogs sprang through the opening to the other side.\n\n\"What's this?\" called the man, and he walked to the opening. \"Ah, are\nyou there? Is that you, my son-in-law?\"\n\nTulchuherris said nothing, but looked and saw piles of bones inside.\n\n\"Come right in this way, come in, my son-in-law,\" said the old man.\n\"Come in; you cannot pass at another place.\"\n\nWhen the old man called out, \"Come in, you cannot pass at another\nplace,\" Tulchuherris said, \"I must pass here, but I am afraid.\"\n\n\"This is the road that all people take, my son-in-law. Come straight\nthrough; have no fear, there is no danger.\"\n\nThe two dogs went up to the old man and smelled him. They growled, did\nnot like him, nor did the old man like the dogs. This old man was Sas\nhimself, he who lived in Saskewil.\n\n\"Now, my brother,\" said Winishuyat, \"go ahead, go through as quickly\nas you can. If you are slow, he will catch us. This is a place where\nSas has killed many of our people.\"\n\nTulchuherris took his bow and quiver in one hand, stood on one foot,\nbraced himself sidewise, made a spring, and went through in a flash.\nThat instant the tree closed with a great noise, became solid.\n\nWhen Tulchuherris shot through, he went far off into the field, and\nSas didn't see him, he went past so swiftly. Sas heard the tree close,\nand thought that Tulchuherris was caught in it. He looked at the tree\nand began to talk.\n\n\"Well, my son-in-law, you are caught, now you are nobody. I am Sas.\nYou were weak, I am strong. You wore your grandmother's apron. You\nknew nothing; I know everything.\"\n\nTulchuherris had come up, and was standing behind while old Sas was\ntalking. He listened, heard every word. After Sas had stopped talking,\nTulchuherris asked,--\n\n\"My father-in-law, to whom are you talking? What are you saying?\"\n\n\"Ha!\" cried Sas, turning quickly. \"Son-in-law, I was talking to\nmyself. I was saying that I had done wrong to my son-in-law. I am old,\nmy heart is weak, my head is half crazy. I am blind, I did not know\nwhat I was doing. I was saying that I had done wrong. You are my\nson-in-law. I am old, I am weak, I am blind. My head is gray. I cannot\ndo much now. You see my house over there; it is a poor house; it is\npoor because I am old. Go ahead; go in. I will follow as soon as I\ncan.\"\n\nTulchuherris went ahead, and Sas followed slowly at a distance. The\ndogs had run on, and were at the house already. On one side of the\ndoor outside were ten grizzly bears, and ten on the other side. There\nwere rattlesnakes in the door and around it. Before Tulchuherris came\nthe panther dog had killed all the bears, and the fox dog all the\nsnakes and things poisonous. When he came near the house, he stood a\nlittle way off and looked at his dogs. All around Sas's house he saw\ngreat piles of bones lying about everywhere, the bones of his kindred.\nHe began to cry and lament for them.\n\nWhen the dogs had cleared the way outside, they went into the house\nand killed all the grizzlies and rattlesnakes there; the house was\nfull of them. Tulchuherris stood outside, crying over the bones of his\npeople. When he had cried enough, he went in. Old Sas's wife was\nsitting on the east side of the door and his daughters on the west.\nWhen they saw Tulchuherris, the girls spread a mat, sat on it, and\ntold him to sit down between them.\n\n\"Now, my brother,\" said Winishuyat, \"be careful of that old woman;\nmany of our people have been killed by her. If they were not killed\noutside, she turned and looked at them, and they fell dead when they\nsaw her eyes.\"\n\nWhile Tulchuherris was sitting with Sas's daughters, a large,\nlong-legged, red-backed, very venomous spider came on him; then\nanother and another. Many of these spiders crawled over him. He was\nwearing his thorn shirt, and they could not poison him; they got\nimpaled on the thorns and died, every one.\n\nOld Sas came at last, and when he walked into the house he took his\npipe, filled it with tobacco, and drew a few whiffs of smoke. Then he\nsaid,--\n\n\"Take a smoke, my son-in-law; we cannot do without a pipe. It is best\nto smoke first and talk of affairs after that.\"\n\nTulchuherris took the pipe and pretended to smoke. He was not smoking;\nstill smoke came, and the tobacco burned out. He gave the pipe back to\nSas. Sas's tobacco was made of people's flesh and of their bones\npounded fine.\n\nAfter Tulchuherris had given back the pipe, he took his beautiful\nquiver, put in his hand, and took out his own pipe of green\nwater-stone, a solid piece, not very big, but tremendously heavy. He\ntook his own tobacco and put it into the pipe. His tobacco was the\nsame kind of marrow that he had rubbed on his face, and something\nmixed with it (it is not known what that was). Tulchuherris lighted\nthe pipe, smoked a little, and said,--\n\n\"Here, my father-in-law, take a smoke. I am only a young man. You are\nold, you are wise, you know everything. You say it is best for us to\ntake a smoke. I am young, do not know much, but I think this pipe and\ntobacco are for talk. Smoke with me.\"\n\nSas took the pipe, but when Tulchuherris let go the old man could not\nhold it. It was slipping and falling. When he tried to catch it, it\nfell on his arm, threw him, and held him down.\n\nSas struggled to push the pipe off his arm, but had not strength\nenough. Tulchuherris looked for a moment, then reached out his hand,\npicked up the pipe, and asked,--\n\n\"Father-in-law, what is the matter? Take a good smoke. This is\nTulchuherris's pipe.\"\n\nSas could not lift the pipe. Tulchuherris held it while the old man\nwas smoking. When Sas drew in the smoke and swallowed it, it hurt him\ninside. The old man was choking. He fell on the ground, fell almost\ninto the fire. His breath was taken from him. Tulchuherris put the\npipe aside.\n\n\"Oh, help me up, help me, my son-in-law,\" called Sas.\n\nTulchuherris helped him to rise, and then sat with the girls again.\n\n\"My old father, Sas,\" said his elder daughter, \"what is the matter?\nYou have wanted this long time to see a man with strong arms. Why not\ntalk now with this one? You have been waiting a long time for such a\nman.\"\n\nWhile they were sitting there, Winishuyat said: \"My brother, look out\nfor the old woman. She is going to turn--be on your guard!\"\n\nTulchuherris was ready. The old woman had not looked around since he\ncame. She had been sitting motionless. Now she began to turn slowly,\nand Tulchuherris watched her. He sat with his right hand doubled up,\nand before she could look into his eyes he snapped two flint\nfinger-nails at her, sent one nail into each of her eyes and put it\nout. She fell dead and rolled into the fire.\n\nNight came now, and Tulchuherris lay down on the bed prepared by Sas's\ntwo daughters. They took their places, one on each side of him.\n\nHe never took out Winishuyat, he never let any one know of him. As\nTulchuherris lay on his back, he saw something over his head, hanging\nfrom the roof of the house. Two obsidian knives were hanging together\nby a very slender string of the inner bark of maple. Tulchuherris fell\nasleep and slept until midnight. He was roused then by Winishuyat, who\nsaid to him,--\n\n\"Oh, my brother, wake up. The string holding the knives is ready to\nbreak. Wake up, my brother, wake up!\"\n\nTulchuherris woke up.\n\n\"Turn over! turn over!\" said Winishuyat.\n\nTulchuherris turned in a flash. That instant the knives fell, struck\nthe ground just at his back, and were broken to pieces, both knives at\nonce.\n\nThis was another way of killing people. Strangers always slept soundly\non that bed with Sas's daughters, were struck while asleep by two\nknives in the heart, and died the same moment.\n\nNext morning after the knives fell, Sas rose and said,--\n\n\"Rise up, my son-in-law. I have a small sweat-house out here. I go\nthere to sweat every morning, and then to the river to swim. I swim in\nthe river every morning. We will sweat, and then swim.\"\n\nSas went ahead, he was first in the sweat-house. He made a very hot\nfire of the bones of people whom he had killed,--there were piles of\nthose bones around everywhere. Tulchuherris went out of Saskewil into\nthe sweat-house.\n\n\"Now, my brother,\" said Winishuyat, when they were at one side in the\nsweat-house, \"this is the place where Sas has killed many people who\nescaped in the house. He will smoke you to death if he can.\"\n\nThe sweat-house was built of bones, and was plastered outside with\nmucus from Sas's nose, so that no smoke could escape through the\ncracks. After Tulchuherris went in he saw how Sas made the fire. The\nold man never used wood, always bones. He piled on bones; fat and\nmarrow came out of them, blazed up, made a great smoke, and the smell\nof the smoke was not pleasant. After sweating for a while Sas said,--\n\n\"I am old now and weak, nearly blind. I cannot stand much. My head\naches. I must go out to rest. Stay here you and take a good sweat.\nWhen you have finished, come out.\"\n\nOld Sas went out. The door was small, he could barely crawl through\nit. When outside, he lay across the door and stopped the passage with\nhis body, so that no one could go out and no smoke could escape. After\na time Tulchuherris said,--\n\n\"My father-in-law, I should like to go out. Go from the door, let me\npass, I have sweated enough.\"\n\n\"Oh, I am old and weak,\" answered Sas. \"I am lying here to rest. When\nI have rested some, my son-in-law, I will rise and let you out.\"\n\nTulchuherris was silent a little while longer. Then he groaned, \"Oh,\nI'm nearly dead!\"\n\n\"My brother,\" asked Winishuyat, \"do you want to die? Do you want old\nSas to kill you, to smoke you to death? You have no wish to die, I do\nnot want to die. We are strong people, stronger than Sas. I will tell\nyou how to go out. Take that Chirchihas bone which you have and make a\nhole in the north side of the sweat-house.\"\n\nTulchuherris made a hole in the wall of the sweat-house. He spat then\nand spoke to the spittle. \"Make noise for an hour,\" said he, \"and\ngroan just as I do--'enh, enh, enh!' Let Sas believe that I am here,\nthat I am dying.\"\n\nTulchuherris slipped out through the hole, walked to the river, swam\nthere, washed himself clean, went back to Saskewil, and sat down with\nhis two wives, Sas's daughters. Sas heard the groaning of the spittle\ninside and said to himself, \"Tulchuherris is dying.\"\n\nAfter a long time the noise stopped, and Sas said, \"Tulchuherris is\ndead.\" Then he went to the river, washed himself, and walked along\nslowly toward the house. When he came near, he was saying,--\n\n\"Tulchuherris, you are nobody. I have finished you now. I am wiser\nthan you, stronger than you. You were brought up in your grandmother's\napron.\"\n\nTulchuherris heard him. When Sas was outside the door, he stood a\nwhile and talked on,--\n\n\"You were dug out of the ground, Tulchuherris,\" said he. \"You are\nnobody. I have beaten you. You'll never trouble me again.\"\n\nHe started to go into the house, looked around, and saw Tulchuherris\nsitting with his two daughters.\n\n\"Father-in-law, were you talking of me? What were you saying?\" asked\nTulchuherris, when Sas had come in and sat down.\n\n\"Oh, my son-in-law, I cannot tell what I said, but I was thinking,\n'Oh, I am so old, I know nothing. I am weak, I am blind. Sometimes I\ndo not know what I am doing. I think that I have done wrong to my\nson-in-law, my poor son-in-law.'\"\n\nSoon after Sas went out, and at one side near the door he dug a grave\nfor the old woman, his wife. When he had dug it, he buried her and\nwith her all the bears and snakes, and said, \"These are my children.\"\nHe put them in the same grave, and cried, singing as he cried,--\n\n          \"Koki, koki, koki nom,\n          Koki, koki, koki nom.\"\n    (Creeping, creeping, creeping west,\n    Creeping, creeping, creeping west.)\n\nWhile he was burying his wife and the bears and the snakes, he had\nbeaver teeth hanging on strings at the back of his head and on each\nside of his face. After he had cried awhile he danced and sang, and\nthese teeth rattled as his head swayed from side to side. Then he went\ninto the house, sat down, looked at Tulchuherris, and said,--\n\n\"Tulchuherris, you are my son-in-law; your wives, those two women, are\nmy daughters. There are some things which they have wanted to play\nwith this long time, and they have begged me to go for them, but I am\nold and blind; if I were to go I could not get what they ask for. My\ndaughters want pets. My son-in-law, on a small tree, not far from\nthis house, is a nest, and young woodpeckers chirp every day in it.\nYour wives want these red-headed woodpeckers, but I am blind and old;\nI cannot climb the tree, but you can get the woodpeckers. I will show\nthe nest.\"\n\n\"Go ahead,\" said Tulchuherris, \"show me the nest.\"\n\nThe tree was a mile away. Sas went to it and stopped. Tulchuherris\nstood near. Both looked up, and Sas asked, \"Do you see the nest?\"\n\nThe tree was very straight, and so high that they could hardly see the\ntop of it; the trunk was as smooth as ice.\n\n\"My father-in-law,\" said Tulchuherris. \"I do not think that I can go\nup there; I do not believe that I can climb the tree.\"\n\n\"You can climb it if I help you,\" said Sas, who took out a rope made\nof single hairs tied end to end, a great many of them tied together,\nhairs from the heads of his daughters. He threw the rope very high\nover a limb near the nest, and said: \"Now, my son-in-law, I will hold\nthe rope; you climb.\"\n\nTulchuherris began to climb the rope. He went up, up, up, till he\nreached the limb and stood on it. Sas was on the ground, holding the\nother end of the rope. When Tulchuherris let go his hold, Sas pulled\nthe rope down, and left Tulchuherris on the limb very high in the air.\nSas turned home. When a short distance he said,--\n\n\"Now, Tulchuherris, you are nobody. Your grandmother, Nomhawena, is\nold. She dug you out of the ground with a root stick. You grew up in\nher petticoat. You are not strong, you are not wise, you are only\nTulchuherris. I am Sas.\"\n\nWhen Tulchuherris looked down he was terrified, it was so far to the\nground.\n\n\"My brother,\" said Winishuyat, \"we shall get down. Lengthen the\npointed bone which you have, and go higher.\"\n\nTulchuherris went to the nest, looked in, and saw a great many heads\npeeping out in every direction,--all heads of rattlesnakes. He looked\nawhile; could not think what to do.\n\n\"Make the bone long,\" said Winishuyat. Tulchuherris stretched the\nbone. \"Stick the bone into the head of each snake and gather them all\non it.\"\n\nTulchuherris did this quickly; had them all; then he slipped them off\nand let them drop to the earth. After that he sat on the limb and\nthought: \"What shall I do now?\"\n\n\"My brother,\" said Winishuyat, \"what are you thinking of? Why not try\nto do something? Do you want to die? If you cannot think of a way to\nescape, I will tell you a way.\"\n\n\"Tell me, my brother.\"\n\n\"Stretch your right hand toward the west. Something will come on it.\"\n\nTulchuherris stretched his hand toward the west, where his grandmother\nwas, and immediately something came with a whirr and a flutter, and\nsettled on his arm like a bird. It was a sky-strap, blue like the sky,\nnarrow, and very strong. He fastened one end of it to the limb,\nknotting it in such a way that he could untie it with a jerk at the\nother end. He slipped down on it, and when on the ground jerked it\nloose. He strung the snakes on the long bone, they were all dead, and\ncarried them to Sas's house. He laid them at the door, went in, sat\ndown, and then said to the two women,--\n\n\"I have the woodpeckers if you wish to play with them. If you don't\nwant them, you can send your father to look at them.\"\n\nThe girls told Sas. He went to the snakes and cried out: \"Oh, my\nson-in-law, you are killing all my children.\" Sas buried them in the\nold woman's grave, and cried, and sang the same song over them as over\nhis wife and the bears. Then he danced, wearing the beaver teeth.\n\nNext morning old Sas rose first, and said: \"My son-in-law, be up. My\ndaughters always want me to fish and hunt; but I cannot fish now, I\ncannot hunt. I am old and weak. My feet are tender, I cannot walk; my\nhead is dizzy. But you are young, my son-in-law. You can do many\nthings. If you wish to hunt, I will show you where to find game in\nplenty. When I was young, I used to go to that place and kill game of\nevery sort.\"\n\n\"I will go,\" said Tulchuherris.\n\nWhen they were at the place, Tulchuherris saw only thick brush through\nwhich no man could pass. There was only one narrow opening, one little\ntrail, and one tree at the end of it. \"Stand against that tree,\" said\nSas. \"When deer come, they always run past that tree. I will drive\ndeer in. You shoot.\"\n\nSas went north to drive deer in.\n\n\"Now, my brother,\" said Winishuyat, \"be careful. You see the bones\naround here. They are people's bones. When Sas could not kill people\nelsewhere, he brought them to this place and killed them. He will\ndrive ten grizzly bears up to kill us, and eat us. Tell your panther\ndog what to do.\"\n\n\"You, my dog,\" said Tulchuherris, \"stand behind the tree till you see\na grizzly bear spring at me. I will dodge. He will miss and turn again\nat me. Kill him when he turns.\"\n\nTulchuherris heard Sas driving bears in the distance. \"Ha-ha, ho-ho!\nHa-ha, ho-ho!\" shouted Sas.\n\n\"Be ready; they are coming!\" said Winishuyat.\n\nTulchuherris heard Sas coming. Then he saw a grizzly, and another, and\nanother, till five were in sight. A little behind these were five\nothers. When the first bear came near, he bounded at Tulchuherris,\nTulchuherris dodged. The bear went past a good distance, and then\nturned to spring back. That moment the panther dog seized him by the\nthroat and killed him. The second bear sprang at Tulchuherris. He\ndodged; the bear passed, and turned to come back. The panther dog\nseized and killed him right there. When he had chased the bears in,\nSas turned home, saying as he went,--\n\n\"You are in a good place to-day, Tulchuherris. I have you now where my\nchildren will kill you. I know more than you; I am stronger than you.\nI am Sas.\"\n\nAfter ten bears were killed and no more came, Tulchuherris stood\nawhile, and taking the bears in one hand by the paws, he walked home\nwith them; carried them as he would little birds. He put them at Sas's\ndoor, went in, sat down, and said to his wives,--\n\n\"I have something outside. You call them deer, I give them another\nname. But this is the only kind of deer that your father drove to me.\nYou eat this kind of deer, I suppose. Go and see them, or tell your\nfather to go.\"\n\nSas went out and saw the ten grizzly bears lying dead. \"Oh, my\nson-in-law,\" cried he, \"you are killing all my children!\" Then,\nsinging and crying, he buried the bears.\n\nNext morning Sas rose early. \"My son-in-law,\" said he, \"there is\nsomething which I would like you to do to-day. My daughters have been\nasking me to do this for a long time; but I am too old. I will show\nyou a brush house. I made it to kill birds of every kind and all kinds\nof game. It is near a spring at which birds meet to drink. Come; I\nwill show you the house and the spring.\"\n\n\"My brother, be careful to-day,\" said Winishuyat, at starting. \"Sas is\ntaking us to Wintubos, where he has killed many people. There is no\nwater near that place; no spring; but the house is full of snakes,\npoisonous things, and bears. Take both your dogs with you.\"\n\nAfter Tulchuherris and Sas had gone a short distance, Sas stopped and\nsaid,--\n\n\"My son-in-law, you see that little house down there? Go into it and\nwait till you see some nice birds or game coming, then kill them. I\nwill go back. I am old and cannot stand or sit here and wait for you.\nI will go home and lie down till you come.\"\n\nSas went home.\n\nTulchuherris went near the house, and stopped. The two dogs sprang\ninto the house at a leap, and killed all the snakes and the bears in\nit. When the dogs had come out, Tulchuherris went in to look at the\nhouse and the spring. He saw piles of bones everywhere. He cried when\nhe looked at them. There was no water in the spring. It was mud, thick\nmud mixed with people's flesh. Tulchuherris looked toward the east,\nand far away he saw an open plain. Soon he saw what seemed a small\nspeck at first. It was moving. As he watched, it came nearer, and he\nsaw it was a person. Now far away he saw something else. The first was\na small man; the second still smaller. Tulchuherris saw that they were\nrunning toward him. They came near and stopped.\n\n\"Have no fear. Come up to me,\" said Tulchuherris.\n\nThe larger said: \"O my brother, my brother, I am thirsty.\"\n\n\"Oh, my brother,\" said the smaller one, \"we are very thirsty.\"\n\nTheir hair was clipped close to their heads. Tulchuherris stepped back\ntoward the north, struck the ground with his heel, and clear, cold\nwater sprang up in a stream. He drank himself, and said, \"Come and\ndrink.\"\n\nThe first of these strangers was Anakurita (orphan), the second\nBiahori (lone man); only these two were left of all people in those\nparts. Sas had killed all the rest. \"The last of our relatives were\nkilled at this spring,\" said they. \"We alone are left. We are going\nhome.\"\n\n\"If you come here again,\" said Tulchuherris, \"do not go near the\nspring at the house. That is a bad place. Drink this good water which\nI have given you.\"\n\nThe two went away. Tulchuherris put the sharp end of his bone through\nthe heads of the snakes which the dogs had killed, there were hundreds\nof them. The ten grizzly bears he carried home in one hand.\n\n\"I have something outside,\" said he to Sas's daughters. \"You call them\nbirds, I believe; they are all the birds that I found at the brush\nhouse. Tell your father to look at them.\"\n\nSas went out and began to cry. He enlarged his wife's grave and buried\nthem. \"These are my children,\" said he; and he sang and danced as\nbefore.\n\nSas rose early next morning. \"My son-in-law,\" said he, \"your wives ask\nme to get fish for them, but I am too old. When I was young I used to\nfish, but now I cannot see. You are young; I will show you a good\nplace for trout. My old pole and spear points are there; you may use\nthem.\"\n\nThey started, came to a river with a bridge over it formed of one\nhair. \"My brother,\" said Winishuyat, \"this is a place where Sas has\nkilled many of our people.\"\n\n\"My son-in-law,\" said Sas, \"cross this bridge and catch fish; I will\ngo home.\"\n\n\"Very well,\" answered Tulchuherris, who put his foot on the end of the\nbridge and crossed with one spring. On the other side he went to the\nfishing-hut, fixed so that a man could look up and down the river\nwhile fishing. Tulchuherris had his own spear-shaft, a sky-pole; the\nstring was a sky-strap. He had his own point, too.\n\nHe waited for fish, and at last saw something come slowly from the\nsouth. It stopped, and then looked at him. Tulchuherris saw a face and\na head with long hair tied in a knot with a band of woodpeckers'\nscalps, a long band wound around many times. Tulchuherris wore just\nsuch a band, but the scalps were of mountain woodpeckers.\n\n\"Ah, my brother-in-law,\" called out the person in the water, \"let us\nexchange headdresses.\"\n\n\"I am sorry for you, my brother-in-law,\" said Tulchuherris. \"I hate to\nkill you, but I must, for my father-in-law sent me to kill you.\"\n\n\"Go ahead, go ahead,\" said Winishuyat. \"Don't spare him. Sas says he\nis a fish. He is Sas's son, Supchit. You must catch him or suffer.\"\n\nSupchit turned, as it were, to go back. Tulchuherris hurled the pole,\nspeared him under the arm, and the point went through to his other\nside. Supchit rushed toward the east with great force. Tulchuherris\nheld to the spear with one hand, grasped tule grass with the other,\nused all his strength. Then he let the spear go, and held the strap.\nThough strong, he could not stop Supchit. He was drawn into the water\nto his waist, then to his breast, and at last to his chin.\n\n\"My brother,\" said Winishuyat, \"do you wish to drown? Call your\ngopher\"--he had a gopher in his moccasin--\"send him to fill up the\nescapes, to block all the doors to Supchit's houses.\"\n\nTulchuherris sent his gopher to fill every hole, all Supchit's doors.\nSas was at home now. He heard the great struggle, and said,--\n\n\"Oh, Tulchuherris, my son will finish you. This is your last day.\"\n\nThe gopher stopped every opening, and Supchit went from place to\nplace. Every door was closed. He had to stay. Tulchuherris came out of\nthe water little by little, and pulled till he drew Supchit to the\nbank, where he died. He carried him home in one hand, as if he had\nbeen a small fish.\n\n\"My father-in-law,\" said Tulchuherris, \"I saw no fish except one\nlittle trout. I speared and brought home that little trout.\"\n\nSas went out; the two sisters went. \"That is our brother!\" cried they.\n\"That is my son,\" called out Sas, \"the best son I had.\"\n\nThe old man buried Supchit with his head north, looking southward, and\nsang the same song that he had sung for his wife and the grizzlies.\nSas and his daughters cut their hair in grief over Supchit.\n\n\"My son-in-law,\" said Sas, next morning early, \"be up; I will show you\na place where I used to play often when I was young. I am old now, and\ncannot play much, but I will show you the place, and I may play with\nyou a little.\"\n\n\"I will go,\" said Tulchuherris; and they started.\n\n\"Now, my brother,\" said Winishuyat, \"we are going to the place where\nSas himself has always killed everyone who baffled him elsewhere. No\nman has ever escaped from the place to which Sas is now taking you. He\nwill take you to a tree; he will ask you to climb it; he will bend it\nand let it spring back again; he will kill you if you are not\ncareful.\"\n\nThey went to a very wide, level plain; in the middle of the plain\nstood a tremendous, big pine-tree, leaning to one side somewhat.\n\n\"My son-in-law,\" said Sas, \"when I was young I used to play here. I\ncannot play much now, but I'll show you how to play.\"\n\n\"My brother,\" said Winishuyat, \"I will tell you what to do. Sas will\ntry his best now to kill us. Do not kill him to-day; try him, lead him\non, make him go higher and higher on the tree, and wait till\nto-morrow.\"\n\nSas climbed the tree some distance and said: \"Now, my son-in-law, I am\nready!\"\n\nTulchuherris seized the top of the tree, pulled it toward him a\nlittle, and let it fly back. Sas kept his hold and slipped down.\n\n\"Now, my son-in-law, go up; go higher. I used to go very high when I\nwas young like you.\" Tulchuherris went to where Sas had been.\n\n\"Go higher,\" said Sas.\n\n\"I wanted to stay where you were,\" answered Tulchuherris; \"but I will\ngo a little higher.\"\n\nSas took hold of the tree at the top, pulled it to the earth, and let\nit go. It sprang back into the sky with a noise like thunder.\nTulchuherris held on and slipped down unhurt.\n\n\"Well, father-in-law,\" said Tulchuherris, \"try again.\"\n\n\"I cannot go high,\" said Sas; \"but I will go a little higher than I\ndid the first time. Don't give the tree a big pull.\" He went up.\n\n\"Go higher,\" said Tulchuherris.\n\n\"My son-in-law, I cannot go higher; I am old.\"\n\nTulchuherris teased him till he went a little higher; then he gave a\nharder pull than before. Sas held on without trouble and slipped to\nthe ground.\n\n\"Now,\" said Sas, \"I'll give you a swing.\" Tulchuherris went up.\n\n\"Go higher,\" said Sas. He went higher.\n\n\"Go higher; you are young,\" urged Sas.\n\n\"I don't like to go up,\" said Tulchuherris. But he went a little\nhigher.\n\nOld Sas gave a good pull, stronger than before. Tulchuherris held on\nand came to the ground safely. Going to one side, he said: \"Whu, whu!\nlet this day be made short!\" So the day was made short; evening came\nsoon.\n\n\"Well, father-in-law, you try now.\"\n\n\"Very well,\" said Sas, \"give me a small pull; my arms tremble; I am\nold. I cannot hold on, I am so weak.\" Old Sas went up.\n\n\"Go higher,\" said Tulchuherris.\n\n\"I cannot; I'm old.\"\n\nTulchuherris pulled down the top of the tree, but not so far. While\nhe was pulling, Sas said: \"Oh, my son-in-law, don't let it go hard.\"\n\nTulchuherris gave a pull that would leave Sas on the tree, and he came\ndown unhurt.\n\n\"Now try once more,\" said Sas, \"and we will go home.\"\n\n\"Very well,\" answered Tulchuherris.\n\n\"Now, my brother,\" said Winishuyat, \"this is the last time to-day. He\nwill try hard to kill you. Jump off before he lets the tree go.\"\n\nTulchuherris went up two-thirds of the way. Sas pulled the tree to the\nground and thought that he would kill Tulchuherris surely; but just\nbefore he let it go, Tulchuherris slipped off behind him and rushed\naway. The tree flew up with the noise of heavy thunder. Sas looked\neverywhere, but could not see Tulchuherris.\n\n\"Now, Tulchuherris,\" said he, \"I have finished you at last. You are\nnobody, you are dead;\" and he started to go home, talking to himself\nas he went.\n\n\"Father-in-law, what are you saying, to whom are you talking?\"\n\nSas turned around, amazed. \"Oh, my son-in-law, I am glad that you are\nhere. We must go home. We have no wood; we must get wood.\"\n\nTulchuherris thought: \"My father-in-law wants to kill me. To-morrow I\nwill do what I can to kill him. When my grandmother spoke to me of\nSas, I knew nothing; I paid no heed to her. When she warned me, I did\nnot listen, I did not believe; but I see now that she spoke truly when\nshe told me of Sas's house.\"\n\nHe rose in the night, turned toward Sas, and said: \"Whu! whu! I want\nyou, Sas, to sleep soundly.\"\n\nThen he reached his right hand toward the west, toward his\ngrandmother's, and a stick came on it. He carved and painted the stick\nbeautifully, red and black, and made a fire-drill. Then he reached his\nleft hand toward the east, and wood for a mokos (arrow-straightener)\ncame on it. He made the mokos and asked the fox dog for a fox-skin.\nThe fox gave it. Of this he made a headband and painted it red. All\nthese things he put in his quiver.\n\n\"We are ready,\" said Tulchuherris. \"Now, Daylight, I wish you to come\nright away, to come quickly.\"\n\nDaylight came. Sas rose, and they started soon after for the tree.\n\n\"My son-in-law, I will go first,\" said Sas; and he climbed the tree.\n\n\"Go higher!\" said Tulchuherris. \"I will not give a great pull, go up\nhigher.\"\n\nHe went high, and Tulchuherris did not give a hard pull. Sas came down\nsafely.\n\nTulchuherris now went high, almost to the top. Sas looked at him, saw\nthat he was near the top, and then drew the great pine almost to the\nearth, standing with his back to the top of the tree. Tulchuherris\nsprang off behind Sas and ran away into the field. The tree sprang\ninto the sky with a roar.\n\n\"You are killed now, my son-in-law,\" said Sas. \"You will not trouble\nme hereafter!\" He talked on to himself, and was glad.\n\n\"What are you saying, father-in-law?\" asked Tulchuherris, coming up\nfrom behind.\n\nSas turned. \"Oh, my son-in-law, I was afraid that I had hurt you. I\nwas sorry.\"\n\n\"Now, my brother,\" said Winishuyat, \"Sas will kill you unless you kill\nhim. At midday he will kill you surely, unless you kill him. Are we\nnot as strong as Sas?\"\n\n\"Father-in-law, try again; then I will go to the very top and beat\nyou,\" said Tulchuherris.\n\nThat morning Sas's elder daughter said to her sister, after Sas and\nTulchuherris had gone,--\n\n\"My sister, our father Sas has tried all people, and has conquered all\nof them so far; but to-day he will not conquer, to-day he will die. I\nknow this; do not look for him to-day, he will not come back; he will\nnever come back to us.\"\n\nSas went up high. \"I will kill him now,\" thought Tulchuherris, and he\nwas sorry; still he cried: \"Go a little higher; I went higher, I will\ngo to the top next time. I will not hurt you, go a little higher.\"\n\nSas went higher and higher, till at last he said, \"I cannot climb any\nmore, I am at the top; don't give a big pull, my son-in-law.\"\n\nTulchuherris took hold of the tree with one hand, pulled it as far as\nit would bend, pulled it till it touched the earth, and then let it\nfly. When the tree rushed toward the sky, it made an awful noise, and\nsoon after a crash was heard, a hundred times louder than any thunder.\nAll living things heard it. The whole sky and earth shook. Olelbis,\nwho lives in the highest place, heard it. All living things said,--\n\n\"Tulchuherris is killing his father-in-law. Tulchuherris has split\nSas.\"\n\nThe awful noise was the splitting of Sas.\n\nTulchuherris stood waiting, waited three hours, perhaps, after the\nearth stopped trembling: then, far up in the sky he heard a voice,\nsaying,--\n\n\"Oh, my son-in-law, I am split, I am dead. I thought that I was the\nstrongest power living; but I am not. From this time on I shall say\nTulchuherris is the greatest power in the world.\"\n\nTulchuherris could not see any one. He only heard a voice far up in\nthe sky, saying,--\n\n\"My son-in-law, I will ask you for a few things. Will you give me your\nfox-skin headband?\"\n\nTulchuherris put his hand into his fox-skin quiver, took out the band,\nand tossed it to him. It went straight up to Sas, and he caught it.\n\"Now will you give me your mokos?\" Tulchuherris took out the mokos and\nthrew it. \"Give me your fire-drill!\" He threw that.\n\nAnother voice was heard now, not so loud: \"I wish you would give me a\nheadband of white quartz.\" This voice was the smaller part of Sas.\n\nWhen Tulchuherris had given the headband, he said,--\n\n\"My father-in-law, you are split--you are two. The larger part of you\nwill be Sas [the sun], the smaller part Chanahl [the moon, the white\none]; and this division is what you have needed for a long time, but\nno one had the strength to divide you. You are in a good state now.\nYou, Chanahl, will grow old quickly and die; then you will come to\nlife and be young again. You will be always like that in this world.\nAnd, Sas, you will travel west all the time, travel every day without\nmissing a day; you will travel day after day without resting. You will\nsee all things in the world as they live and die. My father-in-law,\ntake this, too, from me.\"\n\nTulchuherris threw up to Sas a quiver made of porcupine skin.\n\n\"I will take it,\" said Sas, \"and I will carry it always.\"\n\nThen Tulchuherris gave Chanahl the quartz headband and said,--\n\n\"Wear it around your head always so that when you travel in the night\nyou will be seen by all people.\"\n\nSas put the fox-skin around his head, and fastened the mokos crosswise\nin front of his forehead. The fire-drill he fastened in his hair\nbehind, placing it upright. At sunrise we see the hair of the fox-skin\naround Sas's head before we see Sas himself.\n\nNext Tulchuherris threw up two red berries, saying,--\n\n\"Take these and make red cheeks on each side of your face, so that\nwhen you rise in the morning you will be bright, and make everything\nbright.\"\n\nTulchuherris went west and got some white roots from the mountain,\nthrew them to Sas, and said, \"Put these across your forehead.\"\n\nNext he stretched his right hand westward, and two large shells, blue\ninside, came to his palm. He threw these to Sas and said,--\n\n\"Put these on your forehead for a sign when you come up in the\nmorning. There is a place in the east which is all fire. When you\nreach that place, go in and warm yourself. Go to Olelpanti now.\nOlelbis, your father, lives there. He will tell you where to go.\"\n\nSas went to Olelpanti, where he found a wonderful and very big\nsweat-house. It was toward morning, and Olelbis was lying down,\ncovered with a blanket. While sleeping he heard a noise, and when he\nwoke he saw some one near him. He knew who it was. Sas turned to him\nand said,--\n\n\"My father, I am split. I thought myself the strongest person in the\nworld, but I was not. Tulchuherris is the strongest.\"\n\n\"Well, my son Sas,\" asked Olelbis, \"where do you wish to be, and how\ndo you wish to live?\"\n\n\"I have come to ask you,\" replied Sas.\n\n\"Well,\" answered Olelbis, \"you must travel all the time, and it is\nbetter that you go from east to west. If you go north and travel\nsouthward, I don't think that will be well. If you go west and travel\neastward, I don't think that will be well, either. If you go south and\ntravel northward, I don't think that will be right.\n\n\"I think that best which Tulchuherris told you. He told you to go east\nand travel to the west. He said that there is a hot place in the east,\nthat you must go into that place and get hot before you start every\nmorning. I will show you the road from east to west. In a place right\nsouth of this is a very big tree, a tobacco tree, just half-way\nbetween east and west. When you come from the east, sit down in the\nshade of that tree, rest a few minutes, and go on. Never forget your\nporcupine quiver or other ornaments when you travel.\n\n\"While coming up from the east, you will see thick brush along the\nroad on both sides. In that brush are the grizzly bears, your\nchildren. Be on your guard against them; they would kill you if they\ncould. As you pass along, let your porcupine quiver touch the bushes;\nthat will keep the bears away. When you go far west to the great\nwater, jump into it; everybody will call that place Sasunhluaston. No\none in the world will believe you except Sedit. You and Sedit want all\nthings to die when they grow old. Go to the east; go into the hot\nplace every morning. There is always a fire in it. Take a white oak\nstaff, thrust the end of that staff into the fire till it is one\nglowing coal. When you travel westward carry this burning staff in\nyour hand. In summer take a manzanita staff; put it in the fire, and\nburn the end. This staff will be red-hot all the day.\n\n\"Now you may go east and begin. You will travel all the time, day\nafter day, without stopping. All living things will see you with your\nglowing staff. You will see everything in the world, but you will be\nalways alone. No one can ever keep you company or travel with you. I\nam your father and you are my son, but I could not let you stay with\nme.\"\n\n\n\n\nSEDIT AND THE TWO BROTHERS HUS\n\n\nPERSONAGES\n\nAfter each name is given that of the beast, bird, or thing into which\nthe personage was changed subsequently.\n\n=Dokos=, flint; =Hus=, turkey buzzard; =Klak=, rattlesnake; =Sedit=,\ncoyote; =Wima=, grizzly bear.\n\n       *       *       *       *       *\n\nThere were two brothers Hus in Olelpanti, and Olelbis had given them a\nplace in his sweat-house. Now, when Olelbis had made up his mind to\nsend all things down to the earth, the people in Olelpanti were\ntalking and saying,--\n\n\"What shall we do now? How will it be in the world? Dokos Herit, Klak\nLoimis, and Wima Loimis have done wrong. They are angry and think bad\nthings. They will make trouble.\"\n\n\"Come into the sweat-house, you my people,\" said Olelbis, \"and talk.\nSay what you think is best to do.\"\n\nAll who were in Olelpanti at that time went into the sweat-house,\nwhere they talked five nights and five days. On the sixth morning\nOlelbis called the two Hus brothers and said,--\n\n\"I have a great work for you. Go down to Tsarauheril, where the first\ntree is. Right there a people will come up out of the earth, and they\nwill come soon. A little above that place, you two brothers must go\nto work and make a stone road from the earth up here to Olelpanti. You\nwill find stones and pile them firmly. Make the building very strong.\nThe road itself will be like steps, one higher than another. When you\nhave built half-way up to Olelpanti, you will make a place in which\npeople may spend a night. Put good water there. When you have finished\nthe whole road, people will come up out of the earth, and when they\nhave come up they will go around on the earth everywhere, and live and\ngrow old. When they are old, they can go to the beginning of the road\nmade by you and climb the steps. When they are at the water, which is\nhalf-way, they will drink of it, rest one night, and next day travel\non till they come here to Olelpanti.\n\n\"I will put two springs of water at this end,--one for them to bathe\nin, the other to drink. If an old man is coming up, he will drink of\nthe water half-way, he will drink and feel better, and when he reaches\nthis end and comes to the water here, he will bathe in one spring,\ndrink from the other, and come out young, fresh, and strong. If an old\nwoman comes, she will drink and bathe and come out a young girl. Then\nthey will go down to the earth again young and healthy. When they grow\nold a second time, they will come up, drink, and bathe again, and be\nyoung a second time; and it will be this way forever. Nobody will die.\nNo man will have a wife, no woman a husband; all will be as brothers\nand sisters. When the trees grow large which are small now, there will\nbe no limbs except at the top, and the acorns on those trees will\nhave no shells. They will be ready to eat without husking or cracking,\nand it will be so on all trees,--no husks or shells on the acorns;\nnobody will need to climb; the nuts will fall ready to be eaten.\"\n\nWhen Olelbis had finished talking, he sent away the two brothers. \"Go\nnow,\" said he, \"and make that great road.\"\n\nThe two brothers started. They came down at Sonomyai, looked around,\nand said,--\n\n\"This must be the place of which Olelbis told us. This must be the\nplace where we are to work: we will begin here.\"\n\n\"My brother,\" said the elder Hus, \"I will bring stones to you; plenty\nof them; big stones. You will put them together,--lay them in order\nand make the walls.\"\n\nThey began to work. On the first day they piled the road up as high as\na big house. Next day they piled all day; made the road as high as a\ntall tree. The third day it was very high; the fourth still higher. It\nwas rising very fast. The brothers worked well, and had great power.\nThe building was already the largest ever seen on this earth. On the\nfifth day the top could hardly be seen. On the sixth day it was\ntouching the clouds.\n\nA little before noon of the sixth day the two brothers saw something\nmoving from the southwest. When it came near they saw a man with\nmempak around his neck. He wore an otter-skin headband, an otter-skin\nquiver, and a Sedit skin, which he wore like a coat. He had on\nbuckskin leggings ornamented with kobalus, and his shirt was stuck\nfull of kobalus, the sharp end of the shell out. He was dressed\nbeautifully. When this man had come near, he watched the two brothers\nat work. They did not speak to him.\n\nThis was Sedit. At last he said,--\n\n\"My grandsons, stop work; rest awhile; come and tell me what you are\ndoing. Come and sit awhile here with me, and we will talk. When an\nuncle or a grandfather comes, people always stop work and talk with\ntheir relative.\"\n\nThe brothers made no answer; kept on at their work; paid no heed to\nSedit.\n\n\"Grandsons,\" said he again, \"stop awhile; come and talk with me; tell\nme what you are doing. I want to learn, come and tell me what you\nknow; rest awhile. I might tell you something better than what you\nknow. Perhaps you think, grandsons, that I don't know anything. Come\nand sit down and I will tell you something wise. If you don't come, I\nwill spoil your work. I will destroy what you are doing.\"\n\nWhen the two brothers heard this, they were frightened; they thought\nthat he might injure their work, and they came. When they reached the\nground and walked up to Sedit, they asked,--\n\n\"Which way did you come, grandfather? Where do you live?\"\n\n\"My grandsons,\" said Sedit, \"I came from a place not very far from\nthis. I was walking around to see if I could see something. I heard\npeople talking last night about you. They said that you were making a\nroad, and I thought that I would come here to look at your work, and\ntalk to you.\"\n\n\"Very well,\" said the brothers. \"This work which we are doing is not\nfor us. It is for others. Perhaps you think this work is for us; it is\nnot, it is done at command of another. This work is for Olelbis.\nOlelbis sent us down here to make this great road.\"\n\n\"What!\" cried Sedit, \"are you working for Olelbis? Did he send you\ndown here to do this? Did he tell you to make this road, and have you\ncome here to make it for him, my grandsons? Do you believe what\nOlelbis says to you? Do you believe what he says to other people? Do\nyou mind him and work for him? I don't believe in Olelbis. I don't\nbelieve what he says, I don't care for what he says.\"\n\n\"My grandfather,\" said the elder Hus, \"hold on, stop talking. I don't\nlike to hear you say such words, I don't like to hear you talk in that\nway. I am going to tell you why all this work is done, why this road\nis made. I have told you nothing.\"\n\nSedit sat down and said: \"Well, tell me. I am glad to hear what you\nsay. I am glad to hear why you are making this road.\"\n\nThe elder brother began: \"Olelbis says that a new people will come on\nthis earth soon, that they will live and go around, and after a while\nthey will grow old. When very old, they will come to this road to go\nto Olelpanti and be young again. When half-way up, it will be evening.\nThey will drink water from a spring and pass the night there. Next\nday they will go on, and be at the end of the road in the\nevening,--they will be in Olelpanti, where Olelbis lives. They will\nfind water there. They will drink from one spring and bathe in the\nwater of another. When they come out, they will be young. Next day\nthey will come down half-way, drink of the water, stay one night, then\ncome to the earth, and be young and fresh as they were at first.\n\n\"No man will have a wife, no woman a husband. They will be to one\nanother as brothers and sisters. That is what Olelbis wishes, and\nbecause he wishes it he has sent us to make this road. When the road\nis built to Olelpanti, where Olelbis lives, these trees around here,\nwhich are small now, will be large. They will grow up and be very\ntall. They will have no limbs except those near the top, where\nbranches will run out. On those branches acorns will come, and the\nacorns will have no shells on them. They will be all ready and fit to\neat. The people who are to come out of the earth will not be able to\nclimb these trees, and they will have no need to climb, for the acorns\nwill fall, and the people will pick them up and have plenty of food\nwithout work, without trouble.\"\n\nSedit listened and looked at the elder Hus brother. Then he turned to\nthe younger Hus and said sneeringly,--\n\n\"Hu! Do you believe all that? Do you think that every word is true\nwhich Olelbis says? Do you think it is wise? Do you think it is good?\nNow, my grandsons, you wait awhile, and I will tell you something. You\nought to know that an old man like me has words to speak,--that he\nknows something wise. I have something to tell you which is better\nthan all this. I will tell you what it is. I will tell you now.\nSuppose an old man goes up this road all alone, drinks from one\nspring, bathes in the other, and comes down young. He will be all\nalone just as he was when he went up.\"\n\n\"Suppose an old woman and an old man go up, go alone, one after the\nother, and come back alone, young. They will be alone as before, and\nwill grow old a second time, and go up again and come back young, but\nthey will be alone, just the same as at first. They will have nothing\non earth to be glad about. They will never have any friends, any\nchildren; they will never have any fun in the world; they will never\nhave anything to do but to go up this road old and come back down\nyoung again.\n\n\"Now, my grandsons, I will tell you something better, and you will\nlike what I tell you. I like it because it is good. I am going to say\nsomething wiser than anything Olelbis has told you yet. It will be\nbetter, very much better if trees have limbs to the ground, and if\nacorns have husks and shells on them. When trees have limbs to the\nground, a man can climb them, take a long stick in his hand, and knock\nacorns to the ground. Others will come under the tree and gather them.\nWhen the acorns fall, women will jump and say, 'Oh! oh!' and laugh and\ntalk and be glad and feel well. I think that is better. People can\ntake the acorns home and put them on the ground. Then they will say,\n'Come, let us husk these acorns.' Men and women will go and sit down\nand husk the acorns. When they are doing this, they will throw husks\nback and forth at each other. They will have fun and laugh and be\npleased and feel well. I think that this is better; I know that you\nwill like it.\n\n\"Besides, what are people to eat if nothing dies? Deer will not die,\nfish will not die; the coming people cannot kill them. What are they\nto eat? They will have nothing to eat except acorns.\n\n\"I think it is better for women and men--young men and young women--to\nmarry, live day and night with each other. When they get up in the\nmorning, the man will work for the woman, the woman will work for the\nman, and they will help each other. I think that the better way. If a\nman has a wife, he will catch fish and kill deer, he will bring them\nin, and give them to his wife to cook. She will cook them, and both\nwill eat. I think that is the right way. If people live in this\nmanner, and a woman has a child, her neighbors will say, 'There is a\nnice baby over there,' and they will go to see it, and will say, 'What\na nice baby that woman has!' I think this is better than anything\nOlelbis told you.\n\n\"When that baby grows up and another baby grows up, they will be a man\nand a woman, and the two will get married and have children\nthemselves, and in that way there will be plenty of people always; new\npeople, young people. When a man grows old, he will die; when a woman\ngrows old, she will die. When they die, others will go around and tell\ntheir neighbors about it, and say, 'A woman died over there,' or 'A\nman died over here. They will bury him to-morrow.' Then all the\npeople will make ready to help the relatives of the dead man; they\nwill cry, the dead man's relatives will cry and mourn. I think this is\nbetter. When a man dies, his nearest relatives will cut their hair\nvery close, paint the face black; and when people see one of them\ncoming or going, they will say, 'His father is dead,' or 'His wife is\ndead,' or 'His mother is dead,' and they will talk about that man and\nhis dead father, or dead mother, or dead wife, and say, 'Poor man, he\nhas lost his father, or his mother, or his wife.' I think this is\nbetter.\n\n\"When an old woman dies, she will leave a daughter, and that daughter\nwill have a daughter, or an old man dies, he will leave a son, and\nthat son will have a son. As men and women grow old, they will die,\nand their places will be taken by young people. I think this is the\nright way. I think this is the best way. All living things should go\nthis way,--all should grow old and then die. When the new people come\non this earth, they ought to go this way. When those people come and\nlive all around on this earth, they will die in many ways,--they will\nfight with each other and die; when trees grow old, they will die and\nfall down; everything will die in like manner.\n\n\"When a man dies, his friends will put mempak on him, like this which\nI have around my neck, and an otter-skin band around his head, and\ngive him a quiver, dress him, and then put him in the ground. When a\nman goes to some place, a grizzly bear may catch and kill him, or a\nrattlesnake will bite and kill him, and when people fight they will\nuse flint and kill one another. People will get angry and fight. When\nthere is a gathering, somebody will come running in and say, 'People\nover there are fighting.' Those inside will hurry to see, and will\nfind a man killed, and say, 'A good man is killed;' then they will\npunish the others for killing him.\"\n\nThe two brothers sat there, made no answer.\n\n\"Well, my grandsons,\" continued Sedit, \"I know that what I tell you is\nright. What do you think?\"\n\nThe brothers said nothing at first. They thought and thought. After a\nwhile the elder looked at Sedit and said,--\n\n\"I think what you say is better. I think that it is right. I suppose\nit is true. I believe that you are old enough and ought to know. I\nthink that you are right.\"\n\n\"Grandfather,\" said the younger brother, \"would you like to die, too,\nthe same as others, and be lying in the ground and not rise any more;\nnever go around with an otter-skin band on your head, and a beautiful\nquiver at your back, and fine things such as you are wearing to-day?\nYou want others to die; you want death in the world. What would you\nsay if you had to die yourself? You want all the coming people to die,\nand all living things hereafter to die and be gone from here. Olelbis\ndoes not want any one to die, but you want all living things on this\nearth to die. You want to spoil all the work which Olelbis sent us\ndown here to do.\"\n\nWhen the younger brother said this, the two stood up and walked off a\nlittle way, and Sedit said,--\n\n\"My grandsons, come back, come back. We have not finished talking yet.\nWe must talk more. We will talk this all over again. Come back, my\ngrandsons, come back.\"\n\nBut the two brothers did not turn back; they walked on, walked toward\nthe east always--said nothing. After a time they turned and went to\nwhere their road was. They pulled out some great stones, and the whole\nroad fell to the ground.\n\nThe two brothers flew up then, circling around for a while. They went\nhigher and higher, till at last they disappeared and went to\nOlelpanti.\n\nSedit saw them fly up, watched them till they disappeared. He stood\nlooking around for a long time. At last he said,--\n\n\"What am I to do now? I wish I had not said all that, I wish I had not\nsaid so much. I wish I had not said anything.\"\n\nHe stood around there and kept repeating: \"What am I to do now? I am\nsorry. Why did I talk so much? Hus asked me if I wanted to die. He\nsaid that all on earth here will have to die now. That is what Hus\nsaid. I don't know what to do. What can I do?\"\n\nHe looked around and found a plant with long, broad leaves, the wild\nsunflower. He found this plant in great plenty, and took many leaves\nfrom it. He pulled off all his fine clothes, threw them aside, then\nstuck the leaves into his body, all the way up and down his legs,\nbody, and arms, and said,--\n\n\"Now I will go up to Olelpanti. I am not going to stay down here\nwhere people die. I am going up to the place where the Hus brothers\nwent.\"\n\nHe made a tail of leaves; then he rose and flew around and around,\nrose pretty high; the leaves began to get dry and break one after\nanother. After a while Sedit, whirling round and round, came down with\ngreat force, struck the ground, and was crushed to pieces.\n\nThe Hus brothers went up to Olelpanti. Olelbis said,--\n\n\"There are rocks at the south not far from the sweat-house; go there\nand stay.\"\n\nOlelbis looked down, and saw Sedit trying to fly to Olelpanti; he saw\nhim fall.\n\n\"It is his own fault,\" said Olelbis. \"Sedit is the first to die,\nkilled by his own words; hereafter all his people will fall around and\ndie and be found dead at roadsides and places where people pass. The\npeople to come will see them there.\"\n\nThe name of the place where the ruined road was is Sonomyai.\n\nOur Wintu people say that ever since white men settled in the country\nthey have been drawing away the stones which the Hus brothers piled\nup. They have taken them as far as fifteen miles to build chimneys.\n\n\n\n\nHAWT\n\n\nPERSONAGES\n\nAfter each name is given that of the beast, bird, or thing into which\nthe personage was changed subsequently.\n\n=Ch\u00edrchihas=, mountain squirrel (red); =Handokmit=, striped snake;\n=Hau=, red fox; =Hawt=, eel; =Hus=, turkey buzzard; =Kanhlalas=,\nweasel; =Karkit=, raven; =Kinus=, wood dove; =Kiri\u00fa=, loon; =Lutchi=,\nhumming-bird; =Memtulit=, otter; =M\u00farope=, bull snake; =Nomhawena=,\n----; =Nop=, deer; =Patkilis=, jack rabbit; =Patit=, panther; =Sedit=,\ncoyote; =Tichelis=, ground squirrel; =Tsaik=, bluejay; =Ts\u00e1rarok=,\nkingfisher; =Tsaroki Sakahl=, brown-green snake; =Tsihl=, black bear;\n=Tsileu=, yellowhammer; =Tsudi=, mouse; =Tunhlucha=, frog; =Waida\nDikit=, Dolly Varden trout; =Waida Werris=, Polar star; =Wai Hau=,\nsilver-gray fox; =Waiti=, north side; =Watwut=, mountain bluejay;\n=Wima=, grizzly bear; =Y\u00edpokos=, black fox.\n\n       *       *       *       *       *\n\nOn the south side of Bohem Puyuk is a small mountain called Tede\nPuyuk. Near that small mountain lived Waida Dikit Kiemila. He lived\nall alone, without neighbors. There was no house near his. He lived\nlong in that place, thinking what was best for him to do, thinking,\nthinking. After a great while he thought: \"The best thing to do is to\nbuild a sweat-house.\"\n\nHe built a sweat-house about a mile west of the place where he was\nliving. When he had finished, he took a kind of red earth and painted\nthe eastern half of the house red on the outside. The western half he\npainted green with paint made from leaves of bushes. After he had\npainted the western half, all the different kinds of bushes whose\nleaves he had used for paint grew out of that side of the\nsweat-house.\n\nThe sweat-house was ready for use now, and Waida Dikit went to see a\nman, Tsaroki Sakahl, who lived farther south.\n\n\"My grandson,\" said Waida Dikit, \"I wish you would come up and stay in\nmy house. I have no one to keep me company. I wish you would come and\nlive with me.\"\n\n\"I will go with you,\" said Tsaroki, and he went to live with the old\nman.\n\nWaida Dikit had not told Tsaroki of the sweat-house, he took him to\nthe old house. After two or three nights Waida Dikit said,--\n\n\"My grandson, what shall we do? What would you like to do? What will\nbe best for us? We must talk about something. There should be\nsomething for us to talk about. We must have something to say.\"\n\n\"Well,\" said Tsaroki, \"I think that you want what is best; you want to\nsee somebody, to see something. I think that is what you want. I think\nI know what you want. The best way to get what you want is to build a\nsweat-house.\"\n\n\"That is wise talk, my grandson, I like to hear it. I have a\nsweat-house built--all finished.\"\n\n\"Where is it?\" asked Tsaroki.\n\n\"I will show it to you soon,\" answered Waida Dikit.\n\nPutting his hand behind him, he picked up a small basket, took out\nyellow paint with his thumb and forefinger, and drew a yellow streak\nfrom Tsaroki's head down his back. The young man had been all green;\nnow there was yellow on his back. Next Waida Dikit took a net woven of\ngrass fibre, like a woman's hair net, and put it on Tsaroki's head.\n\"You are ready now,\" said he. Then he led him out of the house and\nsaid, pointing to the west,--\n\n\"Look! There is our sweat-house. Now, my grandson, I am going to take\nyou to that house. The east side is painted red. When we are there,\ndon't go near the sweat-house on this eastern side; pass by, but not\ntoo near, a little way off. When we go in I will take the eastern half\nand stay in it; you will take the other half and stay on the western\nside, where there is green paint. That is where you are to lie, on the\ngreen side.\"\n\nThey started. The old man walked ahead. When they went in, Waida Dikit\ntook the eastern half of the house and Tsaroki the western. The young\nman sat down, and then Waida Dikit took a pipe which was in the\nsweat-house.\n\n\"My grandson,\" said he, \"you will find a pipe right there on your side\nof the house and a sack of tobacco. You may smoke if you wish.\"\n\nTsaroki took the pipe, looked at it, liked it well. This pipe was from\nWai Hola Puyuk. When he drew in the smoke and puffed out the first\nwhiff, the whole house was filled so that nothing was seen in it.\nWaida Dikit put his head outside the door. There was smoke outside\neverywhere. He could see nothing. Then he turned back and said,--\n\n\"My grandson, you are a good man. You are a strong man. You smoke\nwell. This will do for the first time.--If he does that again,\"\nthought the old man, \"there will be nothing seen in this world; all\nwill be covered with smoke;\" and he said, \"You are a strong man; that\nis enough for this time.\"\n\n\"I should like to know why he says, 'That is enough.' What does he\nwant to do with me?\" thought Tsaroki. \"Maybe he is trying me in some\nway.\"\n\n\"My grandson,\" said the old man, after a while, \"I should like to see\nsomebody; I should like to see something, see people; I should like to\nhave fun and see games of some sort.\"\n\n\"I should like to see them too,\" answered Tsaroki; \"I should like to\nsee them, my grandfather. You are older than I; if you tell me what to\ndo, I will do it.\"\n\n\"My grandson, can you play on anything?\"\n\n\"I should like to play if you would teach me,\" said Tsaroki.\n\nThe old man put his hand behind him into a basket of things, drew out\na flute and gave it to Tsaroki, who took it quickly, he was so glad.\nHe sat down, crossed his legs, and before he had blown into the flute,\njust as he touched his lips with it, beautiful sounds came out.\n\nThe young man was glad, wonderfully glad. The old man, who sat looking\nat him, asked,--\n\n\"How do you like the flute, my grandson?\"\n\n\"I like it well,\" said Tsaroki.\n\n\"I am glad to hear you play, my grandson; I am glad when you do\nsomething good. When I was young, I used to say good things, I used\nto do good things. Now, my grandson, think what you would like best to\ndo.\"\n\n\"I should like to hear something nice, to hear music, to hear\nbeautiful sounds.\"\n\nAfter he had taken the flute Tsaroki did not sleep; he played for\nthree days and three nights without stopping; then he stopped and\nasked,--\n\n\"What is this flute? What is it made of? It sounds so sweetly.\"\n\n\"My grandson, I will tell you; that flute is of wood,--alder wood.\nThat is an alder flute, but the wood is people's bones. There were\npeople long ago, and that alder wood grew out of their bones. My\ngrandson, would you like to have another young man with you, or do you\nwish to be alone? I think it would be better for you to have company.\"\n\n\"My grandfather, I should like to have another man with me; I could\ntalk with him. I could live then more pleasantly.\"\n\n\"My grandson, to see another young man you must go to the west; you\nmust go in the middle of the night, when it is very dark, so that no\none may see you. My grandson, it is better for you to go to-night.\"\n\n\"Where? Which way do you want me to go, my grandfather?\"\n\n\"Go west from here, far away; you will start when it is dark; you will\nget there in the dark. You will go to where the old woman Nomhawena\nPokaila lives: she is your grandmother. When you go to her house, ask\nher about your brother; she will tell you where he is.\"\n\n\"My grandfather, I don't believe that I can find her house. I don't\nknow what kind of house it is.\"\n\n\"You cannot miss it, my grandson. The night will be very dark; no one\nwill be able to see anything, but you cannot miss the house. It is a\nlittle house; no one can see it, but you cannot miss it. You will go\nthere very quickly, though 'tis far from here and the night is dark.\"\n\nThen the old man showed him a small sand trail; it was bright, just\nlike a ray of light in the darkness, though it was very narrow, as\nnarrow as a hair, and all around it was dark night. The old man had\nmade this trail purposely.\n\nTsaroki started, and could see the trail straight ahead of him; he\nwent over it as swiftly as an arrow goes from a bow. He travelled\nright on, and at the end of the trail, just on the trail itself, was a\nlittle bark house. He went into this house, and saw an old woman lying\nthere with her back to the fire; she was sleeping on the south side of\nit. He walked in and stood at the north side. He sat down then, and\nwas sitting a while when the old woman woke, turned her face to the\nfire, and saw some one opposite. She rose, stirred the fire to make\nlight, looked at the young man, and said,--\n\n\"I see some person over there; who is it?\"\n\n\"My grandmother, I am Tsaroki Sakahl. I have come because my\ngrandfather, Waida Dikit, sent me to see you, so that you might tell\nme about my brother. I should like to know where my brother lives. I\nhave come to see my brother and speak to him.\"\n\n\"Very well, my grandson, I will tell you. He lives right over here on\nthe west.\"\n\nAs soon as she had finished speaking, Tsaroki stood up and went toward\nthe west. He had not made many steps when he saw a large space, a\nbroad space on which a great many people were sitting. The place was\ndark, but the people could see one another. Tsaroki saw all, and\nlooked around carefully. He saw that all were at work except one man,\nwho was sitting in the middle in a good place. He looked a long time,\nnot knowing what to do, for Waida Dikit had said to him,--\n\n\"You must not let any one know but your brother why I sent you, and\ntell him not to tell others.\"\n\nNo one present saw Tsaroki, and he thought: \"I don't know how I shall\ngo to my brother without letting any one know.\" At last he made up his\nmind what to do. He went down under the ground where he had been\nsitting, and came up just in front of the great man, his brother.\n\nThe people were dressing skins, making arrow-points, and finishing\narrows. All were at work but the man in the middle. Tsaroki came up in\nfront of him and whispered,--\n\n\"My brother, I have come for you. My grandfather sent me to ask you to\ngo to him and not to tell any one.\"\n\n\"That is well. I will go. Let us start.\"\n\nThat was all he said. This big man was Hawt. Tsaroki had brought his\nflute, but he could not use it, for he had to keep his journey secret\nand not let himself be seen; he held the flute hidden under his arm.\n\n\"Let us go,\" said Hawt; \"you go ahead.\"\n\nTsaroki went into the ground, came out where he had been sitting at\nfirst, and then went to the house of the old woman, his grandmother.\nHawt stood up to make ready for the journey. The people kept on\nworking. They were all of the Hawt people, and the big man was their\nchief.\n\nHawt dressed, and took his bow and arrows. When ready, he turned and\nsaid,--\n\n\"My people, I am going to leave you, to be gone two or three days,\nperhaps longer.\"\n\nThat was all he said; he did not say where he was going, nor why. He\nwalked away and went to Nomhawena's house, where Tsaroki was waiting.\nThe two brothers had been sitting just a little while when the old\nwoman said to them,--\n\n\"Now, my grandsons, you must go; you must be at Waida Dikit's before\ndaylight; you must travel while it is dark, we do not wish to let\nother people know of your journey. Go. I shall be in this house, but\nshall hear all that is happening at your place.\"\n\nThey left the old woman, and reached Waida Dikit's before daylight.\nThe old man was up already, and standing by the fire in the middle of\nthe sweat-house combing his red hair, which touched his feet. The\nmoment he went into the house Tsaroki took his flute, lay on his back,\nand began to play. Hawt stood a while; didn't know where to sit. At\nlast Waida Dikit said to him,--\n\n\"My grandson, I am living here in a small house. There isn't much room\nin it, but go north of the fire and sit there.\"\n\nJust as Hawt was sitting down at the appointed side, daylight came.\nTsaroki played two nights and two days. Hawt lay in his place and\nlistened.\n\n\"My grandson,\" said Waida Dikit to Tsaroki, \"I should like to hear you\nboth play. You must give that flute to Hawt some of the time.\"\n\nTsaroki gave the flute to his brother, and from time to time they\npassed it from one to the other. Both played; both made beautiful\nmusic. They played day after day, night after night, ten days and ten\nnights.\n\n\"You play well now, both of you, my grandsons. Would you not like to\nhear other persons play?\"\n\n\"Oh, we should like that very much; we should like to hear other\npersons play,\" said Tsaroki and Hawt.\n\n\"I used to hear a friend of mine long ago,\" said Waida Dikit, \"and he\nplayed very well. Would you like to have him play with you?\"\n\n\"Yes, yes; maybe he would teach us to play better.\"\n\n\"My friend is very old now,\" said Waida Dikit: \"he is Kanhlalas\nKiemila.\"\n\n\"I will go and bring him,\" said Tsaroki.\n\n\"Go, my grandson. I will show you a trail, but do not go near the east\nside of my sweat-house. It is not far. Kanhlalas lives northeast from\nhere.\"\n\nTsaroki found Kanhlalas's sweat-house on the trail. He heard music\ninside, beautiful music. He stood awhile listening, then went in and\nsaw an old man lying on his back playing. The old man stopped playing,\nbut did not speak. Tsaroki touched him on the shoulder and said,--\n\n\"My grandfather, I have come for you. Waida Dikit, my grandfather,\nsent me to ask you to visit him.\"\n\n\"I will go,\" was all that the old man said. No questions were asked or\nanswered. \"I have come for you,\" \"I will go;\" no more. Those people of\nlong ago talked in that way; they didn't talk much.\n\nTsaroki went home. Kanhlalas made ready to go, and went under the\nground. Waida Dikit was lying in his house when on a sudden Kanhlalas\nrose at his feet. Waida Dikit sat up when he saw him, took a pipe, and\ntold him to smoke. Kanhlalas smoked, and the two old men talked a good\nwhile. The young men played, first one, then the other. It was dark in\nthe sweat-house, but after Kanhlalas came he shone and gave light like\na torch in a dark house. You could see some, but not very much.\nKanhlalas was a grandfather of Waida Werris.\n\n\"I sent for you,\" said Waida Dikit, \"for I thought you might teach my\ngrandsons to play better. They like to make music. They think of\nnothing else.\"\n\n\"I am old,\" said Kanhlalas. \"I am not as I used to be. I cannot play\nmuch now. When I was a boy, when I was young, I could play. But I will\nplay a little.\"\n\nAbout dark he said a second time, \"I will play a little.\" So he lay\non his back, took his own flute, which he had brought with him, and\nbegan. The two brothers lay and listened. Kanhlalas never took the\nflute out of his mouth from the dark of evening until daylight. Next\nday he played, and all night again. When morning came there was a\nlight stripe down his breast, and when the sun rose his breast was\nwhite, for the breath was nearly out of his body. That morning old\nWaida Dikit said,--\n\n\"Now we will invite all people in the world who can play, to come\nhere.\"\n\n\"If you invite all people in the world who can play,\" said Tsaroki,\n\"this house will be too small for them.\"\n\n\"No,\" said the old man, \"it will not be too small. You will find it\nlarge enough when they come.\"\n\nTsaroki was sent to the northwest to invite people. He went very fast.\nIn a little while he was at a place just this side of where the sky\ntouches the earth. He went to Nop Hlut. When near the sweat-house he\nheard stamping in a dance. He went in and saw a very big house full of\npeople sitting around at the wall. Only one woman and a young girl\nwere dancing in the middle of the house, Nop Pokte and Nop Loimis. The\ngirl was very small, and had fawn's feet tied behind her head. These\nrattled so sharply that you could hear them when far away. As Tsaroki\nwas coming in through the door on the south, he saw an old man lying\non the north side. This was Nop Kiemila, the master of the house.\nTsaroki went straight to him, put his hand on his shoulder, and\nsaid,--\n\n\"I have come for you.\"\n\n\"What kind of call do you make?\" asked Nop.\n\n\"My grandfather is going to have a playing on flutes.\"\n\n\"I will go,\" said Nop.\n\n\"My grandfather is inviting people from all parts of the world. All\nwill be invited who can play on the flute.\"\n\nWaida Dikit himself went south to invite people living in the water,\nand sent Tsaroki to invite all the land people. They went far and near\nto invite all. After a time both grew wearied, and wanted to get some\none to take invitations. They thought who would be best in heat and\ncold, light and darkness, and thought that Kinus would be; so they\ncalled him, and hired him to go.\n\nKinus went as far as he could go, went around the whole world to a\ndistance a little this side of where the sky comes down. After a time\nhe returned and said,--\n\n\"This world is wide and big. I called all the people as far as I went,\nbut I was not able to go everywhere,--this world goes farther than I\nwent. Whole days I could get no water, no food; but I invited all the\npeople that I saw.\"\n\nNow, while Kinus was speaking the invited people were listening; and\nthere were many of them then at Waida Dikit's. Lutchi sat at one side\nand listened.\n\n\"There is,\" said Waida Dikit, \"a man that we should like to see here.\nWaida Werris and also a man who lives far in the East, Patkilis; he\nlives behind the sky, beyond the place where the sky touches the\nearth, and Sedit lives with him. We want these three. Now Kinus cannot\ngo to them,--nobody that we know is able to go to them. What shall we\ndo?\"\n\nAll talked about this. Lutchi sat back in silence, and listened to\nwhat they were saying.\n\n\"This sweat-house is too small,\" said Kanhlalas.\n\n\"You will see,\" answered Waida Dikit.\n\nThe sweat-house was spreading out, growing gradually, growing all the\ntime as the people came. A great many came that afternoon. The house\nextended now as far as the eye could see. Whenever new people came,\nWaida Dikit would blow and say, \"I wish this house to be larger!\" And\nthe house stretched, became wider and longer and higher. In the\nevening great crowds were there already.\n\nKinus and the rest talked all night and the next day. \"Nobody can go\nto Waida Werris, Patkilis, and Sedit. That was what they said.\"\n\nThey asked all present, and each answered, \"I cannot go to them.\" They\ntalked and talked. At last one man said to another, \"Let's ask that\nLutchi Herit over there; maybe he can go.\" A third said, \"Yes, let's\nask him.\" And the three said to Waida Dikit, \"Ask that little man;\nperhaps he can go.\" \"He is small,\" said Waida Dikit, \"but I will ask\nhim.\" He went up to Lutchi, touched him on the shoulder, and asked,--\n\n\"My grandson, can you do something for me? You are small, but I am\nasking you.\"\n\nLutchi said nothing; just raised his brows, which meant \"Yes.\" As soon\nas he did this, Waida Dikit put his hand under his arm and took out a\nkunluli (a delicate blue flower that grows near the water), and gave\nit to Lutchi. Lutchi took it in his open palm, looked at it, rubbed it\nbetween his two hands, spat on it, and made a paste which was a\nbeautiful blue paint. Then he rubbed his face, arms, breast--he became\nblue all over (to this day Lutchi is blue, he was white before). He\nwent out among the people then, and said,--\n\n\"People, look at me! What do I look like? Haven't I a nice color now?\"\n\n\"You are beautiful,\" said the people. \"You look well.\"\n\nIt was at the point of daybreak. They could see just a bit of light.\nWhen he was ready to start, Lutchi said,--\n\n\"I don't know how far it is, but if I go to those places I shall be\nback here at sunrise. If they are very far away, I shall be here when\nthe sun is as high as the tree-tops.\"\n\n\"Do you think you will be back by sunrise?\" asked Kinus. \"Those places\nare very far away.\"\n\n\"I know they are far away,\" said Lutchi.\n\n\"I have been all over the world,\" added Kinus. \"I was gone a long\ntime, but those places are farther away than any spot where I have\nbeen.\"\n\n\"Ho! Now I am going!\" said Lutchi; and he darted straight up into the\nsky, next down, and up and down again. Then he called out,--\n\n\"How do you like that? Do you think I can go to those people? This is\nthe way I travel.\"\n\nHe shot away east and returned. Then he went west and came back in a\ntwinkle. Next he turned north and was gone. He had never travelled\nthrough the air before. Till that morning he had always walked on the\nground, just as we do now. He went straight to Waida Werris's house\nand went in. It was dazzling there, and seemed to him just as bright\nas daylight seems to a man coming out of a dark place.\n\nLutchi saw some one inside, who was young and beautiful. He could not\nlook at his face, it was so bright. There were two brothers in the\nhouse. The younger was Waiti, the elder Waida Werris. Waiti never left\nthe house; never went abroad or wandered, stayed at home all the time.\n\n\"I have come,\" said Lutchi, \"to invite you to meet people from all the\nworld at a flute-playing in Waida Dikit's sweat-house.\"\n\n\"I will go,\" said Waida Werris. He knew all that was going on. He had\nseen it while travelling early, before daylight.\n\n\"I am going now,\" said Lutchi to Waida Werris. And as soon as he was\noutside he rushed off toward the west, came back, rose in the air,\ncame down, and then shot away, like a lightning flash, eastward to\nfind Patkilis and Sedit. Soon he was in the east, where the sky comes\nto the earth. He took a sky stick, which he had brought with him,\npried up the sky, raised it a little, and then he went under to the\nother side. When the sky came down again behind him and struck the\nearth, it made an awful noise which was heard over the world. The\nwhole world shook. All the people at Waida Dikit's heard the noise and\nwondered.\n\n\"What can that be?\" asked they. \"What awful noise is that?\" Waida\nDikit knew what the noise was, but he never told any one.\n\nLutchi went straight east from the other side of the sky, and never\nstopped till he found Patkilis and Sedit. They were in another world,\nanother sky came down to their world, and they lived almost at the\nedge of that second sky. Lutchi went into their sweat-house. They were\nsitting just inside the door, one at one side, the other at the other;\nthe door was on the east side. When Lutchi had sat a little while,\nSedit rose and said,--\n\n\"My grandson, which way have you come?\"\n\n\"I come here for you and Patkilis,\" answered Lutchi. \"Waida Dikit sent\nme to invite you to a flute-playing at his sweat-house. Nobody else\ncould come to you, so he asked me to come.\"\n\n\"We are glad,\" answered they. \"We will go. You go ahead. But how shall\nwe pass the sky?\"\n\n\"I will wait at the edge for you,\" said Lutchi; and he went on.\n\nWhen Sedit and Patkilis were ready, Sedit said, \"I wish this road on\nwhich I must travel to be short, very short.\"\n\nThey started, and found the road so short that Lutchi was waiting at\nthe edge of the sky only a little while when they were with him.\nLutchi pried up the sky a second time, and the three passed under to\nthe western side. Again there was an awful noise, and the whole world\ntrembled.\n\n\"Now I am going quickly; you can move as you like,\" said Lutchi. He\nwent west like a flash, and just as the sun was peeping over the\nmountains he was back at Waida Dikit's.\n\n\"Have you heard what is going on in this world that makes such a\nnoise?\" asked Waida Dikit. \"These people heard an awfully big noise.\"\n\n\"That was my travelling,\" said Lutchi. \"Kinus, whom you sent first,\ncould not go to those three people. I went. They are on the road, and\nwill be here in a few days.\"\n\nAll the people heard this and were glad.\n\n\"Now we shall hear great music,\" said they.\n\nWhile travelling along together, Patkilis spoke to Sedit and advised\nhim. \"When we are in Waida Dikit's house,\" said he, \"don't talk much.\nSit down like a wise man and look on; be silent; don't act like a\nlittle boy.\"\n\nSedit was talking all the time. He told Patkilis what he was going to\ndo. He would do this and do that, he said.\n\nTwo days passed, and the two men had not come. On the third day, near\nthe middle of the forenoon, people saw a beautiful little arrow come\ndown just by the door of the sweat-house,--a bright arrow. When it\nstruck the ground, it made a grating noise, and they said,--\n\n\"That is a nice arrow. Who sent such an arrow?\" And all liked it.\n\nThere were crowds of people in the sweat-house. Some of them wanted\nthe arrow. \"Let's pull it up!\" said they, \"and see who made it;\" but\nWaida Dikit would not let them touch it. \"Let it stay where it is. Do\nnot touch it,\" said he, for he knew that it was Patkilis's arrow, and\nthat it meant: \"I am coming. I shall be there soon.\"\n\nWhile the people were talking about the arrow, two men swept in\nthrough the door. No one saw their faces or their heads, just their\nlegs and shadows.\n\n\"Give them room, let them in,\" said Waida Dikit.\n\n\"Where can they sit?\" asked Tsaroki.\n\n\"Give each a place on the east side,\" said Waida Dikit.\n\nThe two, Patkilis and Sedit, went to the east side and sat down.\nNobody had seen Waida Werris come, but he was in the house.\n\nWhen leaving home that morning, Waida Werris said to Waiti, his\nbrother,--\n\n\"You will stay and keep house, as you do always. You will be here, but\nyou will see me all the time, you will see me night and day. Watch me;\nthey will do other things there besides playing on flutes.\"\n\nPatkilis and Sedit asked Waida Dikit if Waida Werris had come.\n\n\"I do not know where he is,\" replied the old man. \"No one has seen\nhim.\"\n\n\"Oh, he will not come,\" said many people. \"What kind of a person is\nWaida Werris? He is nobody. What do we want of him?\"\n\nWaida Werris was sitting there all the time listening. Waida Dikit\nknew well what kind of person he was, but said nothing. That night\nafter all invited people had come, Waida Dikit said:\n\n\"Listen, all you people here present. I have called this gathering to\nfind who is the best flute-player, who can make the best music in this\nworld. Let us begin. Let each play alone.\"\n\nTsaroki began the trial. \"I will begin,\" said he to his brother Hawt,\n\"then let the others play. You can play when you like.\"\n\n\"I am satisfied,\" said Hawt. \"I will play last.\"\n\n\"That is well,\" answered Tsaroki. \"I will play first, all will follow,\nand you may play last.\"\n\nTsaroki began. He played a little while, not long; played well.\nKanhlalas played next. All liked his music. Watwut Kiemila played\nthird; played splendidly.\n\n\"Go ahead and play, all you people,\" said Waida Dikit.\n\nTsileu Herit played best up to his time, played till almost morning,\ntill just before daylight. The inside of the sweat-house had become\nred, and some asked,--\n\n\"Why is it red everywhere inside the sweat-house?\"\n\n\"We do not know,\" answered others; \"something makes it red.\"\n\nOne man went up to Waida Dikit and asked, \"Why is it red inside the\nsweat-house?\"\n\n\"I will tell you. Do you see Tsileu Herit there? Well, he has been\nplaying all night, the breath is gone out of him, he is all red, and\nthe whole sweat-house is red from him.\"\n\nAbout daylight Tsileu stopped, and then it grew as dark as in a house\nwhen a fire is put out in the night. Now Tsaik played all day, and at\nsundown the sweat-house was blue, for Tsaik had grown blue.\n\nAll played to see who could play best. Every kind of people played.\nWhen any one was out of breath, he stopped playing, and received a new\ncolor. When Murope lost breath, he was spotted. When Handokmit lost\nbreath, he became striped. Patkilis played three nights and two days,\nand when he gave out after sundown, he was roan. Wai Hau played five\nnights, and at sunrise the fifth morning he was red. Kiriu Herit\nplayed five nights, and at the middle of the sixth night he was black,\nand his breath gone.\n\nAnd so for many days and nights they played, one person after another,\ntill one night all had finished except Hawt. Hawt was the last to\nplay. All were asleep now. All had lost breath, and received new\ncolors. Tsaroki went to his brother on the north side of the house,\nand said,--\n\n\"Begin, my brother; over near the fire there is a place for you; go\nunder the ground, and when you come out, you will play.\"\n\nHawt went under the ground, and came out near the fireplace. He lay on\nhis back and began to play. He had two rows of holes in his body, one\non each side; he fingered these holes, drew in air through his\nnostrils, and sent it out through the holes in both sides. Hawt was\nplaying on his own body. At first, all the people were asleep, except\none person, Tsudi Herit. Tsudi heard Hawt, and he heard, as in a doze,\nwonderful sounds. He listened a long time, thinking it a dream. When\nTsudi found that he was not sleeping, he shook the man next him, and\nsaid,--\n\n\"Wake up, wake up! Who is playing? All have played, but I have never\nheard music like this. Many have played here, but no one played in\nthis way.\"\n\nThe person he roused was Hus. Hus said nothing, he was old and nearly\nbald, he took a pipe and began to smoke. Tsudi roused other people,\none after another.\n\n\"Wake up, rise, sit up; listen to the music somebody is playing.\"\n\nThey woke, one after another. \"Who is playing?\" asked one. \"Who is\nit?\" asked another. \"We have played many days and nights, but no one\nplayed like that. All have their own flutes. Who can this be?\"\n\nAt last some one said: \"I know who is playing. It is Hawt.\"\n\n\"How could Hawt play?\" asked others. \"Whose flute has Hawt? He has\nnone of his own. Each of us brought a flute, but Hawt brought none.\nWhose flute has he now?\"\n\nEvery one heard the wonderful music, and every one said, \"We should\nlike to see the man who plays in this way.\"\n\nIt was night, and dark in the sweat-house. All began to say how much\nthey wanted light to see who was playing. Waida Werris was lying back\nin the east half of the sweat-house, and heard every word. He, too,\nwanted to look at the player. He sat up, pulled one hair out of his\nbeard, gave it to Tsudi, and said,--\n\n\"Go down near that man who is playing, and hold up this hair so that\npeople may see him.\"\n\nTsudi took the hair and went along quietly. No one heard him. He held\nthe hair over Hawt's head, and there was a light from it that filled\nthe whole house. It was as bright as day there. All the people were\nseen sitting up, each hugging his flute. No man would lend his flute\nto any one else in the world for any price. All were looking toward\nthe spot whence the music came. In the light they saw a man lying on\nhis back with his arms across his breast, but they could not see that\nhe was doing anything. He had no flute, he made no motion with his\nmouth, for he fingered his sides as he would a flute, and made the\nmusic by drawing in air through his nostrils, and sending it out\nthrough the holes in his sides.\n\nTsudi held up Waida Werris's single hair, and people watched Hawt to\nsee how he made the beautiful music. He was lying on his back making\nwonderful sounds. He played the music of Tsaik's song, of Waida\nWerris's song, of Tsaroki's song. They could hear the music, but there\nwas no motion of Hawt's mouth and they could not see his fingers play.\nHe gave the music of Patkilis's song and of Sedit's. He gave the music\nof the songs of all people in the sweat-house.\n\n\"Hawt has beaten the world!\" cried the assembly. \"He can do more than\nwe can; we yield, we are silent. Hawt is the best player in the world!\nNo one can play as he plays!\"\n\nHawt gave his own music next. No one knew that music but him, no one\ncould play it but him. There was no other music so loud and strong, no\nother music so soft and low.\n\nWhen the people had watched Hawt a long time and listened a long time,\nhe stopped. All cried out then,--\n\n\"Hawt is the one great musician, the only great player on earth!\"\n\nTsudi put down the hair and all were in the dark. He carried the hair\nback and gave it to Waida Werris.\n\nPeople began to talk and ask one another: \"Where did that light come\nfrom; whose is it?\" One said Tsudi had it; another said, \"No, he never\nhad a light like that.\" \"Who gave it to him?\" asked a third. \"Some one\nmust have given it to Tsudi. Let us ask him about this.\"\n\nHere and there people said: \"Only Waida Werris could make such a\nlight. What kind of person is Waida Werris? We should like to see\nWaida Werris.\"\n\n\"I have never seen Waida Werris, but I have heard people tell how nice\nlooking he is, and that he can be seen from afar,\" said Patkilis. \"If\nhe were here he might make such a light, but he is not here, or we\nshould all see him right away.\"\n\nWaida Werris was lying near them, and heard all they said.\n\n\"Let us ask Waida Dikit,\" said Karkit Kiemila, a big man, lying on the\nwest side, facing Waida Werris; and he began to talk to Waida Dikit.\n\n\"The people wish to see Waida Werris,\" said he. \"You have invited all\npeople in the world, and you have invited him. What will you do? Is he\nhere? Will you let every one see him?\"\n\n\"Oh, no,\" said one old man. \"Waida Werris is bad. I don't want to see\nhim.\" \"We have heard that he is good,\" said others. \"We want to see\nhim.\" So they were divided.\n\nWaida Werris smoked a while in silence. At last Waida Dikit bent\ntoward Patkilis and Sedit and asked,--\n\n\"What do you think, shall I let people see Waida Werris or not?\"\n\n\"They want to see him,\" answered the two. \"You have invited them and\ninvited him. If people wish to see Waida Werris, let them see him.\"\n\n\"Where shall I let them see him?\"\n\n\"Let all the people go outside the sweat-house,\" said Patkilis, \"and\nstand in two long rows, one on each side of the door, and let Waida\nWerris go out between them. If he goes out, every one can look at him;\nonly a few would see him inside the house.\"\n\n\"Very well,\" answered Waida Dikit. \"Now all you people go outside the\nhouse.\"\n\nTsaroki opened the door, and went out first. All followed, each\nsaying as he went, \"It is dark: we shall not see Waida Werris.\"\n\n\"You can see him in the dark,\" said Waida Dikit. \"Join hands, all of\nyou, and go around to the north side of the sweat-house.\"\n\n\"Go you,\" said Waida Dikit to Tsudi, \"and search inside. Tell me when\nall the people are out.\"\n\nTsudi searched everywhere. \"All have gone out,\" said he.\n\nWaida Dikit closed the door and said: \"Some of you people are sleepy,\nbut wake up, open your eyes, be ready to see--look north.\"\n\n\"What can we do here? Why did we come out in the dark?\" asked a\ncertain Chirchihas. \"We can see nothing at this time of night;\" and,\nturning to Lutchi, he asked: \"Have you seen him, or his brother? What\nsort of a place do they live in?\"\n\n\"I cannot tell you now; you will see him soon.\"\n\n\"Be ready, all of you,\" said Waida Dikit. \"Look north.\"\n\nAll looked. There was a pointed mountain not far away, and straight\nout before them. They saw a small light rising till it reached the top\nof that mountain; there it settled, and soon it seemed near them, just\na few steps from the faces of the people. That was Waida Werris. The\nplace around was as if in daylight. All could see him; all looked at\nhim.\n\n\"Now, you people, there is Waida Werris before you; do you see him?\"\n\n\"We see him.\"\n\n\"Hereafter all people will see him there in the north, as you see him\nnow,\" said Waida Dikit. \"Come back to the sweat-house, all of you.\"\n\nTsaroki opened the door, and all went in. \"We will talk,\" said the old\nman, \"then eat, and after that separate.\"\n\nDay had come--there was light in the sweat-house. They heard some one\ncoming, and soon they saw an old woman in the door. This was Tunhlucha\nPokaila. She would not go in, but stood a while holding in both hands\ntwo beautiful baskets of water. These she put down at the door, looked\nin, and went away. Waida Dikit took the baskets, put them on the\nground north of the fire, and said,--\n\n\"Here is a little water, but come all and use it,--wash.\"\n\nThe old woman was Waida Dikit's sister; she lived north of her\nbrother's, not far away. There was a rock at that place, with a spring\nin it. The rock was her house. Water rose in that rock to the surface\nand went into the earth again in another part of the same house. The\nold woman had two baskets; the smaller one held water for drinking,\nthe larger one water for washing. Great crowds of people drank from\nthe smaller basket and washed from the other; each used what he\nneeded, the water never grew less; it remained the same always in\nquantity.\n\n\"Have all washed and drunk?\" asked Waida Dikit.\n\n\"We have all washed and drunk.\"\n\nThe old man removed the baskets, and set out two others which the old\nwoman had just brought,--one of cooked venison, and another a very\nsmall basket of acorn porridge. He put the baskets in the middle of\nthe sweat-house and said,--\n\n\"Now, all people, I ask you to eat.\"\n\n\"I will try that food,\" said Karkit. He went and ate. Next Hus ate,\nthen Yipokos. Now these three men ate deer meat since that time, and\nwill always find meat by the smell,--this was the first time they ate\nvenison. Tsihl and Wima, called also Bohemba, ate all they could from\nthe little basket, yet the food was not less by one bit. Patit ate\nplenty. Hus ate, and so did Sedit. All ate as much as they could;\nstill each basket was full. The food grew no less. Waida Dikit kept\nsaying,--\n\n\"You people, here is food. I do not need it. Come and eat what there\nis.\"\n\nHe sent Tsudi around to ask each man if he had eaten. All said they\nhad eaten till Tsudi went half around, when he found one man,\nMemtulit, who said that he had not eaten, but was willing to eat.\n\n\"I will eat if I see anything good,\" said he.\n\n\"Well, go and eat,\" said Tsudi.\n\n\"What kind of food have you?\"\n\n\"Venison and acorn porridge.\"\n\n\"I do not eat that kind of food.\"\n\n\"Here is a man who has not eaten,\" said Tsudi; \"he cannot eat that\nfood.\"\n\nFarther on was found Kiriu, who had not eaten, and a third, a very\nyoung man, Tsararok. \"I should like to eat,\" said he, \"but I am timid.\nThere are so many people here eating.\"\n\n\"What kind of food do you eat, Kiriu?\" asked Tsudi.\n\n\"I cannot eat venison. I eat what lives in the water.\" The other two\nmen said the same.\n\nWaida Dikit went to his old house, where he had dried fish. He caught\nbesides a net full of little fish. He cooked both kinds and carried\nthem to the sweat-house, set them down in the middle, and said, \"Now\ncome and eat.\"\n\nMemtulit ate, so did Kiriu. Tsararok came after a while. He began to\neat the little fish, didn't see the other kind; this is why Tsararok\nlikes small fish to this day.\n\nThe old man asked again, \"Have all eaten?\"\n\n\"We have,\" answered all.\n\nThere was as much food in the two baskets as at first, and the old man\nput them outside the house. Sedit saw this, and was angry. He said\nthat people should leave nothing.\n\n\"Don't talk so,\" said Patkilis. \"What is done is right.\"\n\n\"You are all free to stay longer,\" said Waida Dikit, \"but I suppose\nthat you wish to go home, I suppose you are in a hurry.\"\n\n\"Why should we go so soon?\" asked Sedit. \"The people from the west\nmight tell us what they know; we ought to tell them something.\"\n\n\"Keep quiet, Sedit,\" said Patkilis. \"I told you not to talk. There are\nmany big men here, better men than you, but they don't talk. Waida\nDikit says that we have stayed long enough; that is what he means; you\nought to know it. He spoke as he did because he wished to say\nsomething nice to us and be friends; but you must keep still.\"\n\nA man on the west side rose now and came toward the middle of the\nhouse, near the fire, stood there, looked about, and spat on the\nground. All the people saw him spit, and in an instant they saw a\nsmall basket rise out of the spittle. Inside the basket were acorns of\nmountain live oak. This man was Patit. He went back to his place and\nlay down. Waida Dikit set the basket in the middle of the sweat-house,\npicked out an acorn, ate it, and said,--\n\n\"People, come and eat. My friend Patit has made this for you,--this is\nhis food.\"\n\nThey never had acorns of that kind till then. Nop came first to the\nbasket to eat, and to this day he is fond of acorns. Then Tsihl and\nWima and Tichelis and Tsudi and Tsaik went to the basket and ate, and\nall are fond of acorns now. No matter how many they took from the\nbasket, the acorns were none the less.\n\nSedit sat back ill-natured; he wanted them to eat all the acorns.\nWaida Dikit put the basket outside.\n\nTsihl rose now, went to the place where Patit had spat, and put an\nempty basket on the ground. He untied a wide strap, or braid of grass,\nwhich he wore around his wrist, and held down his hand. Something\nflowed out of it, like water, till the basket was filled. Then he tied\nup his wrist again. The basket was full of seeds of sugar pine. Waida\nDikit ate of them; then called all to eat. People came and ate all\nthey wanted. The basket was as full as before. Sedit was very angry.\n\nHau came forward and put down a stone cup. He held his ear over it,\nscratched the ear, and out came a stream of manzanita berries. These\nwere the first manzanita. No one had ever seen those berries in the\nworld before. Waida Dikit ate a handful of the berries and sat\ndown--said nothing. All the people hurried to eat, crowded around the\ncup, ate as long as they were able, but could not decrease the\nberries. Presently Waida Dikit began to itch. He did not know what\ntroubled him. Soon spots came out all over his body--red, yellow, and\nblack. This was because he had eaten the berries. His spirit was\nafraid of what he had eaten. His spirit did not wish that he should\neat berries, they were not his kind of food; and that was why the\nspots came out on him. It was his spirit's fear that brought out the\nspots, and he has been spotted ever since. He ate not because he\nwished, but because he was master of the house. It was for him to\ntaste everything, or people would think it bad food.\n\nNow Wima came, put down a basket, and untied a white wristband which\nhe wore, held his hand down, and wild plums dropped into the basket\nand filled it.\n\nThis time Waida Dikit sent Tichelis to taste the plums and set out the\nbasket. People ate, but there were as many plums as before.\n\nThese different kinds of food were given to the world for the first\ntime then, and this is why we have them now.\n\nTsaik came to the middle of the sweat-house. He tapped the ground with\nhis nose, and out came a great pile of acorns.\n\nSedit had eaten as much as he could, and was angry because any was put\naway. He kept saying to Patkilis, \"I don't like that.\"\n\n\"Sedit,\" answered Patkilis, \"I have warned you against talking so\nmuch. Don't you know that after a while all the new kind of people,\nthe people to come, will use food in this way, eat what they want, and\nput the rest away?\"\n\n\"You people have talked and been friendly,\" said Waida Dikit. \"This is\nthe food we need; this will be our only food hereafter.\"\n\n\"Well,\" said Kanhlalas, standing up, \"I think we have almost finished.\nIf we stay here too long, some bad people may see us and talk about\nwhat we are doing.\"\n\nOthers said: \"Yes, we have given all the food we have. If this\ngathering lasts longer, bad people may find us and make trouble.\"\n\n\"That is true,\" said the assembly; \"let us part.\"\n\n\"We will part,\" said Waida Dikit. \"I am going to my old house and will\nstay there forever. If salmon come up the Wini Mem, they will come as\nfar as my house and go back.\"\n\nNext morning all set out for their homes. Tsihl changed his mind on\nthe road, and went back to Tede Puyuk, where he found that all had\ngone except Sedit, Patkilis, Nop, and Hau. These four were outside\nthe sweat-house, and Tsihl said,--\n\n\"We have come back to look at this place again; it pleases us.\"\n\nThey stayed awhile, travelled through the country, and when Olelbis\nsent people down here, coyotes, jack rabbits, deer, red-foxes, and\nblack bear came to Tede Puyuk, and there were many of them ever after\naround that whole country.\n\n\n\n\nNORWANCHAKUS AND KERIHA\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing unto which the\npersonage was changed subsequently.\n\n=Eltuluma=, ----; =Hubit=, wasp; =K\u00e9riha=, ----; =Kuntihl\u00e9=, a small\nbird unknown; =Lasaswa=, large spider; =Nodal M\u00f3noko=, ----;\n=Norwanchakus=, ----; =Norwinte=, ----; =Patkilis=, jack rabbit;\n=Pawnit=, kangaroo rat; =Pom Norwanen Pitchen=, daughter of the\nSouthern Border, the same as =Norwan=; =Puriwa=, dark; =Supchit=,\n----; =Sanihas=, daylight; =Tsaik=, blue jay; =Tsiwihl=, blue-breasted\nlizard; =Waida Werris=, polar star.\n\n       *       *       *       *       *\n\nThe two brothers Norwanchakus and Keriha were on this earth before any\nplace or thing had a name. When Olelbis took the sky pole and made a\ndeep furrow from the foot of Bohem Puyuk to the lower valley, and a\nriver came, the two brothers were at the end of the furrow and started\ntoward the north. Norwanchakus was the elder; Keriha was very small.\n\nWhen the brothers started, they could not see well. There was no sun\nthen; there was only a kind of dim twilight. Waida Werris was in the\nsky, and saw the brothers. Fish had got into all rivers now from the\nsouthern pond, where Kuntihle Herit had caught the first fish.\n\n\"There are fish in the river,\" said Keriha; \"let us catch some. Let us\ntake a net up the river and come down with it.\"\n\n\"We have no net, and there is no light; we cannot see anything,\" said\nthe elder brother.\n\n\"Go, my brother,\" said Keriha, \"to where the sky comes down on the\nnorthwest; go out under it. You will find there the plant k\u00faruti;\nbring it.\"\n\n\"I cannot go there,\" said Norwanchakus; \"you go, my brother.\"\n\nKeriha went through the air quickly; brought the plant--brought all\nthere was.\n\n\"We must have more,\" said Norwanchakus.\n\n\"Well, go and get it,\" answered Keriha. \"It grows beyond the sky in\nthe southwest.\"\n\n\"I cannot go there; go you,\" said the elder brother.\n\nKeriha went beyond the sky on the southeast; found plenty of k\u00faruti.\nThe elder brother made strings of the fibre.\n\n\"I am in a hurry to fish,\" said Keriha. \"You are slow, my brother.\"\n\n\"Go straight east beyond the sky,\" said the other, \"and get ash wood\nwhile I am making a net.\"\n\nKeriha brought the ash. Norwanchakus had the net made, and now he\nfixed the ash stick.\n\n\"My brother,\" said Keriha, \"we cannot see anything. How can we fish?\nThere are people around us in the world, perhaps, but we have no good\nlight to find them.\"\n\nThere was a kind of dim light all the time. The two brothers started,\ncame north as far as Nomlopi, opposite Pas Puisono, and sat down.\n\nKeriha heard voices in the north and asked, \"Do you hear shouting?\"\n\n\"No; I hear nothing,\" answered Norwanchakus.\n\n\"Let us go toward the shouting,\" said Keriha.\n\nThey went to a place about six miles beyond the river, where they\nfound a sweat-house.\n\n\"These are the first people we have seen,\" said Keriha. \"We shall call\nthis place Tsarau Heril.\" They stood near the door of the sweat-house.\n\n\"Oh, my brother,\" said a big man who saw them and came to the door.\n\n\"Yes,\" said Keriha, \"you are our brother, you are Norwinte.\"\n\nAnother came and said, \"Oh, my brother!\"\n\n\"You are our brother, too,\" said Keriha; \"you are Eltuluma.\"\n\n\"It is dark. We do not know what to do,\" said Norwinte.\n\n\"And we do not know,\" answered Keriha.\n\n\"Not far from here are more people,\" said Norwinte. \"Let us send to\nthem to come here. Perhaps we may learn what to do.\"\n\nNorwinte sent a messenger to the north. He brought a new person soon,\na good-looking man; and when this stranger had talked a while he said,\n\"There is a person in the southeast who can help us.\"\n\n\"Will you bring him here?\" asked Norwinte.\n\n\"I cannot go there,\" said the stranger.\n\n\"You go, Keriha,\" said Norwanchakus. \"No one can go there but you.\"\n\nKeriha went, and was not long gone. He brought back Patkilis.\n\n\"My brother Patkilis, do you know of any more people anywhere?\"\n\n\"I know of no more people. I have seen none; but in the far east I\nhear shouting, with dancing and singing.\"\n\n\"Well, my brother, I wish you would go and see what kind of people are\nmaking that noise there.\"\n\n\"I will go,\" said Patkilis. \"I don't think it is very far from here to\nwhere they are.\"\n\nPatkilis was gone a long time. When he came back, he said: \"I saw many\npeople, but they did not see me. There is a hill beyond the sky in the\neast. On the northern slope of it are houses. On the southern slope\nthere are houses, also. A river flows from this hill westward. South\nof the hill every one is dancing. I went into the houses on the north\nside. All were empty except one. In the middle house of the village I\nfound a blind boy. I looked around and saw much in the house. 'Why\nhave you so many things here?' asked I of the boy. 'What are they good\nfor? I live on the other side. We haven't such things in our houses.'\nHe said nothing. I talked a long time to him, asked many questions,\nbut got no answer. All he said was, 'My people have gone to dance.'\nThere were piles of acorns inside and outside, great baskets of them\nput around everywhere. I sat down. 'What is this?' asked I. 'What is\nthat? What is in those baskets there?' 'Oh, something,' said the blind\nboy; and that was all the answer he made. There were many bags, all\nfull of something. I saw two small bags hanging in the house, and they\nwere very full. 'What is in those small bags that are so full?' asked\nI. 'Can you tell me, little boy?' 'Why do you want to know\neverything?' asked the blind boy. I asked about those two bags in\ndifferent ways, but he wouldn't tell me for a long time. I teased him\nand teased him to tell. 'You want to know everything,' said he, at\nlast; 'I will tell you. In one is Puriwa.' 'Well, what is in the other\nbag? Tell me. You have told about one, now tell about the other.' He\nthought a while and asked, 'Why do you want to know so much? Sanihas\nis in the other bag.' He would tell no more, and I came away.\"\n\nWhen Patkilis had told all this, Keriha said, after thinking a while:\n\"This is the best news that we have heard in this world yet; some one\nof us ought to go there. We must bring those two bags here. If we open\none, the world will be dark; if we open the other, there will be\ndaylight. Those acorns, too, are good. You must send some one for\nthose two bags.\"\n\n\"There is a man up north here, Pawnit. He could go; send for him,\"\nsaid Patkilis.\n\nThey sent for him, and he came. They told him what they wanted.\n\n\"I can go for those things,\" said he, \"but I don't like to go alone.\nMy brothers, you bring a man here who lives up north, Tsaik. He is\nblind of one eye.\"\n\nWhen Tsaik came and heard about the acorns, he said: \"I should like to\nhave them; they are good. If I go, I will take the acorns, and you can\nbring the two bags,\" said he to Pawnit. \"When you come to that hill in\nthe east,\" said Patkilis to Pawnit, \"you will see many houses on the\nnorth side of it, and many on the south, where people are dancing; but\ngo to the north, and right in the middle of the village you will see a\nbig house, with the door toward the south. When you go in, don't let\nthe blind boy know that there are two of you. Let one talk to him\nwhile the other takes the bags. The one talking will make him believe\nthat he came from the south side of the hill, where people are\ndancing. When you are going in through the door, you will see the two\nbags right opposite, both smooth and very full. Get those bags, so\nthat we can see what kind of place this is. We want plenty of light.\nWe want darkness, too, so that there may not be too much light.\"\n\nPawnit and Tsaik started off on their journey. How long the journey\nlasted no one knows. They went beyond the sky and reached the eastern\nhill, they saw the villages south and north of it, and heard a great\nnoise of dancing at the south. They went to the northern village,\nfound the big house in the middle of it, and stopped before the door.\n\n\"Go in,\" said Tsaik. \"I will stay outside. I have a strap. I am going\nto carry away the acorn baskets. You go in. I will stay here and tie\nthem together.\"\n\nPawnit went in and sat down on the west side. The blind boy was lying\non the east side.\n\n\"Well, blind boy,\" said Pawnit, \"I am cold. I have been dancing. I\nhave come here to warm myself.\"\n\n\"I should like to know why you people come here while there is\ndancing at the other side,\" said the blind boy.\n\nPawnit made no answer, but went out to see what Tsaik was doing.\n\"Where are you, Tsaik?\" asked he.\n\n\"I am here making ready to carry acorns,\" answered Tsaik.\n\nJust then they saw some one near them. \"Who is this?\" asked Pawnit.\n\n\"I am here,\" said Patkilis. \"Come, Pawnit, you and I will go in and\nget the two bags. You, Tsaik, take the acorns.\"\n\nTsaik put a big load on his back and started on, while the others were\nin the house. Patkilis took daylight, and Pawnit took darkness. As\nsoon as they were outside the house, the blind boy stood up and\nscreamed,--\n\n\"Who was that? Some one has stolen something!\"\n\nHe felt for the bags, then ran out and screamed,--\n\n\"Some one has stolen Puriwa and Sanihas! Some one has stolen Puriwa\nand Sanihas! Some one has stolen Puriwa and Sanihas!\"\n\nThe people who were dancing heard him and said, \"Some one is\nscreaming!\" Then they heard plainly,--\n\n\"Some one has stolen Puriwa and Sanihas! They have run west with\nthem!\"\n\nWhen they heard this, the dancers stopped dancing and ran west. Soon\nthey saw the three men racing off with the bags.\n\nThey saw Tsaik far ahead with a pack of acorns on his back. They\ncould see him a long way, for the pack was a big one. Pawnit and\nPatkilis carried their bags in their hands. The people ran fast and\nshouted to each other,--\n\n\"Catch them! Catch them! Do your best! Head them off! Surround them!\"\n\nThey could not overtake Tsaik. He went through under the sky before\nthey could come up.\n\nWhen Pawnit and Patkilis were rising from under the edge of the sky,\nthose behind were ready to seize Pawnit and would have caught him, but\nhe tore open the mouth of his bag, and that instant thick darkness\nspread everywhere. No one could see; all were as if blind in one\nmoment.\n\nThe eastern people had to stop. They could follow no farther. Patkilis\nknew the country west of the sky, and he and Pawnit stumbled on, came\nalong slowly in the dark, and groped westward a good while. At last\nPatkilis opened his bag, and that moment daylight went out of it. They\ncould see a great distance; they were very glad now, travelled\nquickly, and were soon at Norwinte's.\n\nKeriha and Norwanchakus lived for a time with Norwinte (it is unknown\nhow long), and then took their net and went up the river to fish\ndownward. They went up Bohema Mem and Pui Mem as far as Panti Tsarau.\n\n\"Let us fish down from this, my brother,\" said Keriha. \"I will hold\nthe end of the net stick that goes out in the river, so that I may\ntake the fish quickly when they are caught. You can go along the\nbank.\"\n\nThey fished down to Nomlupi, and Keriha named all the places as he\nand his brother came down. He gave them the names which they have now,\nthe names by which we Wintus call them. The first place below Panti\nTsarau was Lorus Pom and Keriha left no place unnamed between Panti\nTsarau and Nomlupi. They stopped at Nomlupi, built a brush house\nthere, and lived some time in it.\n\nOne day the two brothers went to Norwanbuli to the great sweat-house\nwhere the woman Pom Norwanen Pitchen or Norwan lived.\n\n\"My brother, you must not make this woman angry,\" said Norwanchakus,\nwhen they were near Norwanbuli. \"This is a very powerful woman; she\nhas a great deal of food, a great deal to eat, but you must not take\nanything; eat nothing except what she gives; don't talk much; do just\nwhat I tell you.\"\n\n\"I will do what you tell me,\" said Keriha.\n\nThey went in at the south side of Norwanbuli, and stopped east of the\ndoor. Norwanchakus sat down, and held Keriha between his knees. The\nwoman put her hand behind her, took acorn bread, held it toward the\nbrothers, and said,--\n\n\"Take this, you two men, eat it, and then go away.\"\n\n\"This woman has a great deal to eat,\" said Keriha. \"Let's stay here a\nwhile with her. Let's not go away, my brother.\"\n\n\"Be still,\" whispered Norwanchakus. \"Don't talk.\"\n\n\"My brother, I'm hungry. Tell her to give us more bread. This isn't\nenough.\"\n\nNorwanchakus barely tasted the bread, but Keriha ate with great\nrelish. \"Now, my brother,\" said Norwanchakus, \"we must go. I will\ncarry you.\" He put his brother on his back, drew Keriha's arms around\nhis own neck closely, and started. When they were almost out of the\nhouse, Keriha began to struggle and kick.\n\n\"Let me go, my brother,\" said he, \"let me go!\"\n\nNorwanchakus held him firmly. Keriha pulled and pulled till he got his\nright arm free. At the door was a large basket of acorns. He seized a\nhandful of those and kept them. Norwanchakus went out, and when a\nshort distance from the house he felt the ground swaying, rising, and\nfalling. He stopped and saw the earth open around him and sink slowly.\nThen he made one great spring and came down on Bohem Buli. He was\nbarely on that mountain when it began to crack, and he was sinking\nagain. He made a second leap, and came down far away southwest.\n\nKeriha dropped the acorns, and the earth stopped opening that moment.\nThe brothers stayed some time in the southwest, then went to Tsik\nTepji. This was a strong eddy of the river in which it was easy to\ncatch salmon. They made a brush hut at the river bank, and a house not\nfar from the river, on a hill. Norwanchakus caught a great many\nsalmon, and Keriha ate and ate; he ate all the time and never grew\nlarger. Norwanchakus scarcely ate anything. One morning Keriha was in\nthe house while his brother was fishing. A stranger came, a very\nsmall man, no larger than a boy five years old. Keriha looked at him,\nthen jumped up and ran to his brother.\n\n\"Oh, my brother,\" said he, \"some one has come to our house.\"\nNorwanchakus said nothing.\n\n\"There is some one at our house,\" repeated Keriha.\n\n\"Did he say anything?\" asked Norwanchakus.\n\n\"No.\"\n\n\"Did you talk to him?\"\n\n\"No.\"\n\n\"Why not?\"\n\n\"I don't like him, he is so little.\"\n\n\"Never mind, go back and give him something to eat; call him uncle.\"\n\nKeriha went back and stared at the stranger. After a while the little\nman looked up and asked,--\n\n\"Why do you look at me so? I left a small bag of roots north of the\nhouse. Would you bring it here? The roots are very good to eat.\"\n\nKeriha went. The bag was small. There were roots in one corner of it,\nnot many. He snatched at the bag, but could not lift it; he tried with\nboth hands, couldn't stir it; tried every way, couldn't move it;\nscratched his arms and legs in trying, left the bag, and went back\nwithout it.\n\n\"I cannot lift that bag,\" said he to the little man. \"How did you\nbring it, you are so small?\"\n\nThe stranger, who was Nodal Monoko, went out, brought the bag to the\nhouse in one hand, and put it down outside. Norwanchakus knew who the\nstranger was, and he brought up a great sturgeon. Keriha cooked the\nfish, put it down before their guest, and said, \"Eat this.\"\n\nThe little man said nothing, waited till the fish was cool, then\nraising it to his mouth in one hand, he swallowed all at a mouthful.\n\nKeriha cooked for the little man all the forenoon, while Norwanchakus\nwas fishing. About midday their wood was nearly all burned.\n\n\"My uncle,\" said Keriha, \"we are going to cook a great deal of fish.\nWould you help me and bring wood?\"\n\nThe little man said nothing.\n\n\"My uncle, will you bring wood for me?\" asked Keriha.\n\nThe stranger sat a while, then went out to a mountain, took the\nlargest dry trees, pulled them up by the roots with one hand, put a\ngreat many in a pile, and tore up two young green trees; with these he\nbound the dry ones, and took them on his shoulder to Keriha.\n\nNow Keriha saw what kind of person the little man was. He cooked\nsalmon and sturgeon till midnight without stopping, and still the\nlittle man was hungry. Keriha cooked fish the whole night, and Nodal\nMonoko ate till daylight.\n\nNorwanchakus came up from the river next morning and said to the\nlittle man, who looked as if he had eaten nothing,--\n\n\"My uncle, you wish to go home, I suppose. If you want fish, fill your\nbag; it will hold a couple of good ones. The fish did not come up last\nnight very well, but I can give you enough to fill your bag.\"\n\nSo saying, Norwanchakus went back to the fishing-place. Nodal Monoko\nwent out and emptied his bag. When the roots were thrown out, there\nwas a pile of them many times higher and bigger than the house. It\ncovered all the open space, while some roots rolled down the hillside\nand fell into the river.\n\nNodal Monoko's bag would hold mountains. He could put the whole world\ninto it. Nodal took his bag to the river, where Norwanchakus had been\nfishing all night, and saw salmon in piles there.\n\n\"Take all the salmon you can,\" said Norwanchakus.\n\nThe stranger put two hundred salmon in one corner of his bag, two\nhundred more in the other, two hundred in the middle--all large\nfish--and the bottom of the bag was hardly covered. He twisted the top\nof the bag then, and tied it. Nodal Monoko had a beaver-skin quiver.\nIn this he was carrying five great baskets of acorns, each basket\nholding three bushels, and these acorns filled only the very tip of\nthe beaver tail.\n\nHe went down to the river to swim across.\n\n\"He cannot cross the river with that bag and quiver,\" said Keriha.\n\nAt the edge of the water Nodal Monoko took the bag and quiver in one\nhand, and swam across with the other.\n\nThe two brothers stayed fishing at Tsik Tepji till a day when Keriha\nsaid, \"Let us go up the river, my brother.\" They went to Bohem Tehil\nand stopped at a large tree. Keriha hung a salmon on a limb of it. \"I\nwill watch this fish,\" said he \"I'll see if Hubit comes here to eat\nit.\"\n\nHe watched that day from dawn till dark; no one came. He watched five\ndays more; no one. Five other days, and five days more, and then five\ndays,--twenty-one in all; he saw no one.\n\nNext morning he was waiting, when all at once he heard a noise, and\nlooking he saw Hubit come from the west and go to the salmon.\nNorwanchakus sat some distance away, watching Keriha.\n\n\"Oh, my brother,\" cried Keriha, \"Hubit has come. He is at the salmon.\nWhat shall I do? I want to know where Hubit lives, I want to see his\nhouse. I must follow him.\"\n\n\"My brother,\" answered Norwanchakus, \"you say that you know more than\nI. You think that you know everything. You must know what to do with\nHubit.\"\n\n\"Oh, my brother,\" said Keriha, \"do not tease me. Tell me quickly what\nI am to do with Hubit.\"\n\n\"Go straight south to a level place, get a pawit, and bring it. I will\nwatch Hubit while you are gone.\"\n\nKeriha brought some pawit quickly. \"Now what shall I do?\"\n\n\"Stick one tuft in the salmon's tail, and fasten it well,\" said\nNorwanchakus. \"Let Hubit carry off the fish. You can see the tuft far\naway, and follow.\"\n\nKeriha fastened the tuft to the salmon, gave the fish to Hubit, and\nwatched. Hubit wouldn't bite, wouldn't taste. Keriha tried all day to\nmake him taste the salmon, tried a second day, tried five days. Hubit\nwouldn't even bite it. On the sixth day Keriha said,--\n\n\"Hubit, why are you here? I thought you came to eat salmon, but now\nyou will not taste it.\"\n\nKeriha talked five days more to Hubit, ten days in all. \"Hubit, I wish\nyou would eat some fish and take home the rest.\" Hubit made no answer.\n\nFive days more Keriha teased him, and then five days longer, twenty\ndays in all.\n\n\"Hubit,\" said Keriha on the twenty-first day, \"tell me what you are\ngoing to do; I'd like to know;\" and he pushed him. Not a word from\nHubit. \"Are you asleep or dead?\" asked Keriha. \"Hubit, you make me so\nangry that I want to kill you.\"\n\nAll these days Keriha had watched Hubit from daylight till dark,\ngiving him no chance to steal the fish, and Hubit wanted salmon so\nmuch that he would not go without it. Norwanchakus sat watching\nKeriha.\n\n\"My brother,\" said Keriha, \"I cannot make that Hubit take the salmon;\nwhat shall I do? Tell me.\"\n\nNorwanchakus said nothing.\n\n\"I am getting angry. If you cannot tell me what to do, I will kill\nHubit to-morrow.\"\n\n\"Why kill Hubit? You have teased him a long time; tease him a little\nlonger. How will you find Hubit's house, if you kill him?\"\n\n\"Hubit, will you bite this salmon?\" asked Keriha, next morning. \"I\nhave bothered long enough. Will you bite to-day?\" He put the salmon to\nHubit's mouth. Hubit bit a little. Keriha lifted the salmon with Hubit\non it, and threw it in the air to make Hubit fly. All came down like a\nstone. Keriha threw it a second time. It fell again. He tried all day.\n\n\"I don't know what kind of man that Hubit is; he won't eat, he won't\ntalk, won't go home, won't do anything,\" said Keriha.\n\nNext morning he said to Hubit: \"Hubit, what kind of person are you? I\nwish you would go home.\"\n\nBut Hubit wouldn't go without the salmon, and wouldn't take it for\nfear that Keriha would follow him. Keriha threw him up again with the\nsalmon. Again he fell with the salmon, and he teased Hubit for five\ndays more. On the sixth morning Hubit began to eat.\n\n\"Ah, you are eating!\" said Keriha; \"will you go to-day?\"\n\nHe threw the salmon; it fell again. Five days more he tried. Hubit\nwould eat, but wouldn't fly. Now he had tried twenty days more. On the\ntwentieth evening he said to Norwanchakus, \"I will kill Hubit\nto-morrow.\"\n\n\"Oh, you are not angry,\" said Norwanchakus. \"Play with him a little\nlonger. You want to know everything, to see everything, to have\neverything. You ought to find out what he means; he has some reason\nfor doing as he does.\"\n\nNext morning Keriha went to Hubit. \"Will you tell me what you are\ngoing to do? Unless you tell me I will kill you. When I throw you up,\nI will kill you unless you fly.\"\n\nHe threw up the salmon. Hubit moved his wings and flew along a little\nabove the ground, then settled down.\n\n\"Oh, he is going now, he is going! I'm so glad,\" cried Keriha; and he\nthrew the salmon a second time.\n\nHubit opened his wings and flew around Keriha, flew around the tree.\n\n\"Go, go!\" cried Keriha, clapping his hands.\n\nHubit shot away toward the north, near the ground, and Keriha ran with\nall speed, but Hubit went far ahead; then he flew a little toward the\nwest, turned, and darted off directly northward.\n\nKeriha did not lose sight of him, but rose in the air and flew north,\ngoing parallel with Hubit and going faster. He was at the sky first. A\nmoment later Hubit came.\n\n\"I am here before you!\" cried out Keriha. \"You cannot go out here!\"\n\nHubit flew around a while and shot back to Bohem Tehil. Keriha was\njust behind him.\n\n\"Hubit, you are so slow,\" called out Keriha. \"I want to go fast, I\nlike to see you go fast.\"\n\nHubit flew around the tree a little, then darted to the south. Keriha\nwent a little to one side, was at the south before him, clapping his\nhands.\n\n\"No escape on this side, Hubit; I am here before you.\"\n\nHubit turned to Bohem Tehil. From the tree he rushed east to where\nthe sky comes down. Keriha was there before him. He rushed to the\nwest, to where the sky comes down. Keriha was there before his face,\nbarring the way. Hubit had been at all four points,--no escape at any\nof them; still he wouldn't drop the salmon. He turned a fifth time to\nBohem Tehil with Keriha behind him. He flew around the tree a few\ntimes, then rose straight in the air, carrying the salmon. He rose\nquickly, went very high. Keriha stood looking at Hubit, watched him\ngrowing smaller and smaller. Keriha shaded his eyes.\n\nHubit was nearly out of sight. Keriha could barely see him with the\nsalmon and the tuft, a little spot in the sky. He looked very hard,\nstrained his eyes till blood was running down both his cheeks; still\nhe kept looking.\n\nHubit thought he was out of sight now, and soon Keriha saw him turn to\nthe west and come down. When he was above Bohem Buli, he dropped\nstraight to it on the north side and went in.\n\n\"I'm glad, I'm glad. Oh, I'm so glad!\" cried out Keriha, clapping his\nhands. \"I know now where Hubit's house is. Get ready quickly, my\nbrother, we will go and see Hubit. Oh, you are so slow, my brother, I\ncan't wait for you. Come when you can; I'll go on alone.\"\n\nKeriha hurried to Bohem Buli. Norwanchakus followed, and saw Keriha\ndoing strange things; didn't know what he was doing; wondered at him.\nHe was dodging from side to side, lying down and springing up again.\nNorwanchakus went toward him.\n\n\"What are you doing?\" cried he. \"What is the matter!\"\n\n\"Don't come so near,\" called Keriha. \"Stop, stop!\"\n\nWhen Hubit dropped down to his house in Bohem Buli, he began that\nminute to make it bigger. He was hurling out immense rocks, and Keriha\nwas dodging them. They came quickly one after another (there are many\nof those rocks now all around Bohem Buli, at Puitiel Ton, at Waikidi\nPom, and on the west beyond Tayam Norel). After the rocks Hubit hurled\nout great showers of earth; then he stopped.\n\n\"How shall I get at that Hubit?\" asked Keriha of his brother.\n\n\"Go south to a level valley where sakkus grows. Get the tops of that\nplant.\"\n\nKeriha brought plenty of sakkus tops quickly.\n\n\"Go now to Halat Pom, in the east, and bring the longest vines\npossible.\"\n\nKeriha brought ten very long vines and made a rope of them, and tied\nit around a great bundle of sakkus tops, to which he set fire, and\nthen lowered the bundle. He stopped the door with grass and sticks.\nSoon there was a great rumbling, struggling, and roaring in Hubit's\nhouse. After a while it stopped and all was still.\n\n\"Now, my brother,\" said Keriha, \"Hubit is dead, and I am going to have\nhis honeycombs.\"\n\nHe took a large sharp stone, drew a great circle around the entrance\nto Hubit's house, and said: \"You, Hubit's honeycomb, be as large as\nthis circle is. Now, my brother,\" said he, \"you can go to Bohem\nTehil. I will come soon.\"\n\nNorwanchakus went home. Keriha began to dig, found many combs, dug\ntill night, stayed all night in Hubit's house--stayed there digging\nhoney and eating, for twenty-five days.\n\nNorwanchakus waited at home for his brother, waited that evening till\nmidnight, waited till morning, saw no sign of Keriha. He waited the\nnext day; then two, three, five days; then twenty days more.\n\n\"Well,\" said Norwanchakus, \"I can do nothing. Perhaps he is dead,\nperhaps he is working yet.\"\n\nOn the twenty-sixth night after Hubit's death, some one came into the\nhouse. Norwanchakus looked up. It was Keriha.\n\nAfter that the two brothers went to Puri Buli. At the foot of the\nmountain they saw some one half sitting, half lying, and looking at\nthem. When they came nearer, it went into an opening.\n\n\"My brother,\" said Keriha, \"I want that.\"\n\n\"Nothing can pass you,\" said the elder brother. \"You want everything.\nYou would better let this go.\"\n\nKeriha paid no heed to Norwanchakus: he split the earth with his\nlittle finger and killed the stranger, a Supchit. He skinned the body\nand said, \"I think that this skin will be warm; I will sleep on it.\"\n\n\"My brother,\" said Norwanchakus, \"you are the only person who has ever\nkilled a Supchit--you may be sorry.\"\n\nNext morning a terrible snow came. It snowed five days and nights;\neverything was buried under snow. Keriha and Norwanchakus lay\ntwenty-one days under the snow without food. On the twenty-first\nnight, the Supchit woman whom Keriha had killed came and stole him\naway.\n\nNext morning Norwanchakus looked outside. Keriha was gone; the snow\nwas gone. He looked for tracks, looked all day, found no tracks. He\nsearched five days, ten, twenty days--searched all the mountains, went\ndown the rivers, up the rivers, north, south, east, west. He searched\none year, found neither track nor trail; searched ten years, then ten\nyears more; inquired of every one in all the world--no one knew of\nKeriha.\n\nAt last he went back to the house where Keriha had been lost to see if\nthere was track or trail there. Behind Keriha's sleeping-place he saw\na large stone. He raised it, found an opening and a passage sloping\nnorthward, saw tracks made when the Supchit woman took Keriha away. He\nwent into the passage, followed the trail till he came to the top of\nBohem Puyuk. He came out on the top, went in again and followed a\ntrail going south; followed it, winding west and east, till he came\nout at Waikidi Pom. There he saw tracks on the ground, lost them,\nfound them again, found them going under the ground, travelled under\nthe ground, came out, lost and found tracks till he lost them for\ngood.\n\nHe inquired in the west for five years without finding trail or\ntidings of Keriha. At last he said,--\n\n\"I have asked every one in this world, except my two cousins Lasaswa\nat Lasan Holok.\"\n\nHe turned east, then, and went to Lasan Holok, near Pas Puisono,\nwhere he found a big house with a door on the south side. One old man\nwas sitting on the east, and another on the west side of the door. The\nhouse was full of people. The two old men were rubbing their thighs\nand rolling something. All the people inside were doing the same, all\nwere making ropes.\n\nFive years before these old men had heard that Norwanchakus had lost\nhis brother. All people had been telling one another that Norwanchakus\nwas looking for Keriha. As soon as the old men heard of this, they\nbegan to make ropes.\n\nNorwanchakus stood in the door, and raised one foot to walk in.\n\n\"Don't step this way; step east,\" said the old man on the west.\n\n\"Don't step this way; step west,\" said the old man on the east.\n\n\"I'll go straight ahead,\" thought Norwanchakus.\n\n\"Don't come this way! Don't come this way!\" cried all those in front.\n\nOne small boy was sitting behind all the others. As shreds of fibre\ndropped from the hands of those in front, he picked them up and\ntwisted them into a rope.\n\n\"I suppose you have been travelling a long time, my grandson,\" said\nthe old man on the west side of the door.\n\n\"I have travelled a very long time, and have come at last to talk with\nyou. I have asked all who live on this earth about my brother, and no\none can tell me where Keriha is.\"\n\n\"We heard about your brother five years ago,\" said the old men, \"and\nwe told our sons to make ropes because you had lost Keriha.\"\n\n\"How much rope have you made?\"\n\n\"We can tell to-morrow.\"\n\nNext morning they cleared a broad space in front of the house. While\nthey were doing this, Norwanchakus said to the rope-makers,--\n\n\"I wish you would send for Tsiwihl, an old man near by here.\"\n\nThey brought him quickly. After Tsiwihl came, Norwanchakus said,--\n\n\"I want some of you young men to try to go up and ask Sas if he knows\nwhere my brother is. I think Sas must know.\"\n\n\"I will try first,\" said the old man at the western side of the door;\n\"I think that I have the longest rope.\"\n\n\"I will give you something for Sas,\" said Norwanchakus. \"Here is an\narrow-straightener, a headband of silver gray-fox skin, and a\nfire-drill. If you go to the top of the sky, you will see a road from\neast to west. Sit at the south side of it under a tobacco tree which\nis there. Soon Sas will come from the east, going west. He will stop\nat the tree. Give him the three things.\"\n\nThe old man brought out a great coil of rope to unwind and go up with\nit.\n\n\"Who is to stand and watch?\" asked the other old man.\n\n\"Tsiwihl,\" said Norwanchakus.\n\nTsiwihl put oak leaves near the coil, lay on them, and looked up. Old\nLasaswa took one end of his rope, pulled it, and started. The rope was\nunwinding, and he was going up. Tsiwihl kept his eyes on Lasaswa.\nAfter a while he said, \"Lasaswa is half-way up.\" A little later he\nsaid, \"He is more than half-way up!\"\n\n\"But the rope is gone,\" said Norwanchakus.\n\n\"Lasaswa is coming down,\" said Tsiwihl.\n\nThe old man came to the ground. \"My rope is too short. Some one else\nmust try now,\" said he.\n\n\"I will try,\" said the other old man. This one had more rope. Five men\nhad to help him roll it out of the house, there was so much. He took\nthe presents for Sas and began to go up.\n\nTsiwihl watched closely. The rope was unwinding and Lasaswa was going\nup. \"He is half-way up!\" said Tsiwihl; \"he is near where the first man\nwas.\" Tsiwihl moved his head a little, but never lost sight of\nLasaswa. \"He is as high as the other was; he is higher; he is going\nstill higher!\"\n\n\"But the rope has given out,\" said Norwanchakus.\n\n\"He is coming down!\" cried Tsiwihl.\n\nAll were looking at the sky except the small boy, who was inside\nmaking rope as before.\n\n\"We are old,\" said the second Lasaswa; \"our ropes are too short. You\nyoung men must try to-morrow.\"\n\nEach old man had nine sons. Each person was one day making the\ntrial--all were twenty days trying--no one had a rope long enough.\n\"What shall we do now?\" asked the old men on the twenty-first day.\n\n\"There is a boy in the house making rope yet; let him try,\" said\nNorwanchakus.\n\n\"Oh, he is only playing. He hasn't much rope; he just makes ropes of\nthe shreds that others throw away,\" said one of the old men.\n\n\"Go in and ask him,\" said the second old man.\n\nNorwanchakus went in and said, \"You are a small boy, but will you try\nyour rope for me?\" and he took hold of the boy's hand. He kept his\nrope in a little basket. When Norwanchakus took his hand, he seized\nthe basket with the other hand and carried it out.\n\n\"Why do they bring out that little boy?\" cried the young men. \"He\nhasn't any rope. We had long ropes, and all were too short; his rope\nis only to play with.\"\n\n\"My cousin,\" said Norwanchakus, \"you are small, but I think you know\nsomething. Here are three presents. When you reach the sky, give them\nto Sas.\" Then he told him what to do.\n\nWhen Norwanchakus had finished, the boy bowed his head and said \"Yes\"\nto him. \"You men have long ropes, but they were too short. My rope may\nnot reach the sky, but I will try;\" and he started.\n\nTsiwihl's breast and stomach were as blue now as the sky, and blood\nwas trickling from his eyes, he had looked so long and so hard. After\nthe boy was some distance up, those below could not see him, and they\nsaid to Tsiwihl, \"Tell us, tell us often what he is doing.\"\n\nAfter a while Tsiwihl said: \"He is almost as high as the others were.\nHe is as high; he is as high as the highest was.\"\n\nThey looked at his rope. There seemed to be more than when he started.\nIt seemed to grow all the time.\n\n\"He is higher than any--he is going and going.\"\n\n\"Do not lose sight of him,\" said Norwanchakus.\n\nTsiwihl's eyes were full of blood.\n\n\"How much rope is there?\" asked Norwanchakus.\n\n\"Oh, there is plenty of rope,\" cried the others.\n\n\"He is going and going,\" said Tsiwihl.\n\n\"How far up is he? Can you see him?\"\n\n\"He is high, very high, almost as high as I can see--he is nearly at\nthe sky.\"\n\n\"He will go to it, he will go to it!\" cried some.\n\n\"He is at the sky,\" said Tsiwihl. \"He is there, he is there! He has\nhis hand on it--he is on the top of it--he is there!\"\n\nThere was plenty of rope on the ground yet.\n\n\"Well,\" said one of the old men, \"he is on the sky. He never talked\nmuch, that little boy, or seemed to know much, but he has gone to a\nplace where we could not go.\"\n\nThe sun was almost half-way up in the sky. Tsiwihl lay watching,\nwatching, looking hard. Sas had passed the middle of the sky when\nTsiwihl said: \"I see the boy. He is coming down, he is coming nearer\nand nearer.\"\n\nSoon all could see him. At last he was standing on the ground.\n\n\"Now, my cousin,\" said Norwanchakus, \"tell me. Let me know what you\nsaw and what you heard. What do you think of that country up there?\"\n\n\"I went to the top,\" said the boy. \"The country up there is good. I\nsaw a road from east to west. I went east a little, and at the south\nof the road saw a tobacco tree. I sat under the tree and looked east.\nFar off I saw an old man coming with a pack on his back. I sat\nwatching him. At last he came to where I was and passed without\nlooking at me, went forward a little, stopped, put down his pack on\nthe south side of the road, and then came toward me. I was sitting\nwith my face to the north. He sat down at my left side, looked at me,\nlooked at the headband, the fire-drill, and the straightener, and\nlaughed. 'What are you doing here?' asked he. 'From what place are\nyou? How did you come up to this land, where no one ever travels but\nme, where I have never seen any one? You are small. How could you come\nhere?' 'I am here,' answered I, 'because Norwanchakus sent me. He sent\nme because he has lost his brother, Keriha. He has looked for him all\nover the world, has asked every one, and no one knows about Keriha. He\nsent me here to ask you about Keriha. He said that you must know, for\nyou look over the whole world, see all people, see everything.' I put\nthe three things down before him and said, 'Norwanchakus told me to\ngive you these things for your trouble in telling about Keriha.' Sas\nsmiled again, took up the headband, the fire-drill and straightener,\nheld them in his hand, and said: 'These are good--I know all that is\npassing in the world. I know where Keriha is. I have seen him every\nday since he went from his brother--I know where he is now. The\nSupchit woman took him one night, took him under the ground, came out\non the top of Bohem Puyuk, went down again, came out, travelled by\ncrooked roads westward, crossed the bridge made of one hair, went\nunder the sky to the other side, to the middle house in a large\nvillage. She put Keriha in a little room in that house; he has been\nthere ever since, he is there now. He is very weak and will die\nto-morrow unless some one saves him. Tell Norwanchakus to start\nto-night and be there in the morning if he wants to save Keriha.'\"\n\n\"Then Sas put his hand in his bosom and took out a kolchi bisi [sky\ncap], gave it to me, and said, 'Take this to Norwanchakus, and tell\nhim to give it to Tsiwihl for his trouble.' Sas gave me also a piece\nof the sky. 'This is for Tsiwihl, too,' said he; 'let him wear it on\nhis breast for a blue facing.'\"\n\nNorwanchakus gave these to Tsiwihl, and then made him a blanket of oak\nleaves. He wears all these things to this day.\n\n\"My cousin, are you sure that Sas said this?\" asked Norwanchakus.\n\n\"I am sure. Sas told me all this.\"\n\n\"Wait now, my cousin.\" Norwanchakus went northeast, stretched his hand\nout; an armful of k\u00faruti (silkweed which grows at the end of the\nworld) came on it. \"Now, my cousin,\" said he, \"I will pay you well\nfor your trouble. All your life you can make as much rope as you like\nof this k\u00faruti, and you can go up on it anywhere,--north, south, east,\nor west.\"\n\nNorwanchakus started at midnight, and went westward quickly. He knew\nthe way well. He crossed ridges and valleys, passed places where he\nhad found tracks of Keriha and lost them, went to the bridge of one\nhair, sprang from the bank to the middle of the bridge. The bridge\nswayed and swayed. Underneath was a wide, rushing river, but\nNorwanchakus did not fall. With one spring more he touched the other\nbank, ran swiftly till he reached the big village beyond the sky. He\nsaw the chief house, ran in through its door at the east, went to the\nlittle room, and found Keriha with his head on the palm of the Supchit\nwoman's hand. He caught his brother and rushed out, shot past all the\npeople, and stopped only when he was far outside the village.\n\n\"Now, my brother,\" said he, \"you told me always that you knew\nsomething great, that you wanted to do something great, that you\nwanted to be something great. What have you been doing here thirty\nyears? I have looked for you everywhere. You never let me know where\nyou were.\"\n\n\"Oh, my brother,\" said Keriha, \"I am so drowsy, I was sleeping, I\ndidn't know where I was.\"\n\nNorwanchakus crossed the river at a bound, without touching the bridge\nof one hair. He went on then, never stopped till he reached Keri Buli.\n\nNext morning at daybreak Keriha heard a voice from above. The voice\nsaid,--\n\n\"Leave that place, Norwanchakus and Keriha. The world will change\nsoon. You two must come here. Leave that place down there quickly.\"\n\n\"Now, my brother,\" said Keriha, \"you are so slow, I don't know where\nyou wish to go, or what you want to do.\"\n\n\"My brother,\" said Norwanchakus, \"I will do the best I can, and do you\ndo the best you can. We have finished our work here. People to come\nwill know the names that you gave to rivers, mountains, rocks, and\nhills. Hereafter they will call these places by the names we gave\nthem.\"\n\nWhile in this world Keriha wore a duck-skin, and when they were ready\nto go he threw off this skin on the other side of Bohema Mem, and from\nit have come all the ducks on the rivers of this country.\n\nNorwanchakus had always carried his ash stick from the fish-net. When\nhe was going, he thrust it into the ground at Tsarau Heril. \"I will\nleave this here,\" said he, \"and people to come will make pipes of it.\"\nThere is plenty of ash to this day in Tsarau Heril.\n\nAt the other side of the sky the brothers parted. Norwanchakus went up\non high, and stayed there. Keriha went far away to the east, and is\nliving there now.\n\n\n\n\nKELE AND SEDIT\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Hinwu=, big owl; =Kele=, mountain wolf; =Kler\u00e9u Lulimet=, wild lily;\n=Pili L\u00falimet=, reed grass blossom; =Pokok=, ground owl; =Pom Piweki=,\ncrooked land; =Satok Pokaila=, ----; =Sas=, the sun; =Tsurat=,\nred-headed woodpecker; =Tunhlucha=, frog.\n\n       *       *       *       *       *\n\nIn Puidal Winnem lived Kele. Olelbis built a great sweat-house there,\nand told him to stay in it. Kele was old and lived all alone in that\nplace; lived there a long time, thinking, making up his mind what to\ndo,--he was lonely and thirsty. \"Why did Olelbis put me here?\" thought\nhe.\n\nOnce he rose about daybreak, hurried out, went westward, went to a\ncreek. A great clump of mountain maples stood near the bank. Kele saw\na straight stick among all the others. He cut the stick, drew it out,\nand took off a short piece. On the way home he split the stick,\nsmoothed it, and fixed it as he walked. He put the two sticks overhead\nin the sweat-house, went out a second time, found a white oak sapling,\nfirm and strong, cut a piece two feet long from it, put it at the\nhearth. The next day he lay with his back to the fire, lay there all\nnight without sleeping. Just before daybreak he heard steps, and was\nstruck on the back. A minute later he was struck again in the same\nplace. The old man rose then and made a good fire of manzanita wood.\n\nIt was daylight, and Kele said: \"My children, come to the fire, warm\nyourselves, sweat, and then swim in the creek.\"\n\nTwo girls came to the fire, warmed themselves standing, and soon they\nwere sweating from heat.\n\n\"My daughters,\" said Kele, \"there is a creek near here. Go and swim in\nit.\"\n\nThese girls were from the stick that Kele had split in two parts and\nput in the house wall. The girls bathed in the creek, came back, and\nwere good-looking. When they came in, Kele brought venison for his two\ndaughters to eat.\n\n\"My daughters,\" said the old man, \"I will tell you something. You must\ngo to work, do good things. There are roots in the woods all around\nus, roots fit for food. You need to walk. Go out and get roots.\" They\nwent out to dig wild lily roots. After that they went every morning.\n\nSoon they began to say: \"We should like to have other food; we should\nlike to have game to eat. We saw mountain quail to-day; we saw deer.\"\nAt last they talked this way every night. Kele listened, thinking what\nto do. These girls had a nice bed made of skins, and they talked every\nnight to each other; but one night they went to bed early and fell\nasleep right away. Kele had wished them to sleep; that is why they\nfell asleep quickly. He hurried down to some mountain-ash trees, went\nto the middle of them, and cut off five sticks. He whittled these,\nmade them smooth, cut each in two. He had ten smooth sticks then. Next\nhe cut five other sticks. These he left rough; cut them also in two;\nhad ten of them. Kele placed the twenty sticks overhead in the house\non the north side, and lay with his back to the fire. The fire was a\ngood one, a hot manzanita fire. His club of green oak was there at the\nfireplace.\n\nKele lay without sleeping and waited. He was awake and was thinking.\nThe two girls were sound asleep all the time. Just before daybreak he\nheard a sound as if some barefooted person had sprung from above to\nthe floor. Next moment some one took the club and struck him. Another\ncame down in the same way and struck him. Ten times he was struck with\nthe club.\n\nThe ten smooth sticks had turned into people. Each man gave him a\nblow, went to the wall of the house, and sat there. Kele did not rise\nyet. He heard some one barefoot jump down and seize the club. This one\nhit Kele once. A second one sprang down and hit him twice, a third\nthree times, a fourth four times, and so on to the tenth, who struck\nhim ten times. There were twenty in all; ten from the smooth and ten\nfrom the rough sticks.\n\nThe first ten sticks he had whittled smooth, and they made ten good\nsons, but from the ten untrimmed sticks came ten rough, uproarious\nsons. Kele hadn't smoothed them, and they struck him many times. When\nthe tenth rough son struck him the last blow, Kele stood up and made a\nbig fire; he could barely move, he had been so beaten with the club.\nHe lay down then and said,--\n\n\"Now, my boys, come here; warm yourselves, dance and sweat, then go to\nthe creek to swim, and come here again.\" He sang then, and made his\nsons dance. The boys danced, and hurried to the creek to swim,\nshouting as they went. They came back to the sweat-house good-looking\npersons.\n\nThe two girls rose now. They knew already what their father had done.\n\n\"Go, my daughters, and cook for your brothers,\" said Kele.\n\nThe two sisters made the food ready and placed it before their\nbrothers.\n\n\"Now, my sons, eat what we have,\" said Kele. \"You will go out after\nthat, you will hunt, and bring game.\"\n\nThe first ten, the smooth men, had good sense; the second ten were\ninferior; the ninth and tenth of the second ten were very bad. The\nfirst ten took each only one mouthful; of the second ten, the first\ntook one mouthful, the second two, the third three, and so on to the\ntenth, who took ten mouthfuls. After that they sat back and made ready\nto go out.\n\n\"What are we to do?\" asked the first ten. \"We have nothing to hunt\nwith.\"\n\nKele brought out bows and quivers with arrows, and gave them to each;\ngave five ropes to them also, ropes of grass fibre. \"You are armed\nnow,\" said Kele; and he showed them where to set snares for deer.\n\nThey went far down to the foot of the mountain and set snares. The\nten smooth brothers stood on the mountain top; the second ten, who\nwere rough, drove the deer. \"You must shout so that we can hear you\nall the time,\" said the smooth brothers. Toward evening the smooth\nbrothers saw deer in the snares. The smooth ten took the bodies, the\nbest of the game; the rough ten the legs, ears, horns, all the poor\nparts. The smooth ten took the best meat to the house; the rough ten\nmade a great uproar--they had little sense. The two sisters cooked\nroots and venison for all.\n\nNext morning Kele made a big fire of manzanita wood. \"Be up, my boys,\"\ncalled he. \"Go and swim.\" That day the twenty stayed at home, and the\nsisters went for roots.\n\nThey lived this way a long time, the brothers hunting, the sisters\ndigging roots and cooking, till at last the sisters wished to see\nother persons besides their brothers. One day when they went for roots\nthey sat down on the mountain slope. \"What are we to do?\" said one\nsister; \"we wish to see people, we see no one now but our brothers and\nfather.\"\n\nThat evening, when all had lain down, the elder sister went to Kele\nand sat near him. \"My father,\" said she, \"I wish to know my name.\"\n\n\"Your name is Klereu Lulimet,\" said Kele; \"your sister's name is Pili\nLulimet.\"\n\nShe told her sister what their names were. Both liked the names, and\nwere glad to have them. Every day the men sweated and swam, killed\ndeer and snared them. The sisters dug lily roots and cooked them.\n\nOne time instead of digging roots they went high on the mountain side\nand sat there, sat looking westward. They could see very far, and\nthings seemed right there before them, though away off near the edge\nof the great western water.\n\nThis was the first time that the sisters had a chance to see far. Till\nthat day they had only a mountain slope or a forest opening in front\nof them; now they had the whole country to look at. Just after midday\nthey saw a man going northward, going slowly.\n\n\"What a nice man that is! Look at him,\" said one sister to the other.\n\nHe stopped all at once, seemed to sit down and disappear through the\nearth. That day they saw him no more.\n\n\"Oh, we should like to see that man,\" said the sisters, \"and talk to\nhim.\" They watched, talked, and forgot to dig roots. At last, a short\ntime before sunset, they said, \"Let us go for roots!\" They ran down\nthe mountain, dug a basketful quickly, and hurried home.\n\n\"Oh, father, will you teach us how to sing?\" said the younger sister\nto Kele that evening. \"We tried all day to sing. I tried to teach my\nsister, she tried to teach me. We could do nothing.\"\n\n\"You can sing this way,\" said Kele, and he began,--\n\n    \"O wi, no \u00e1, O wi, no \u00ed,\n    O wi, no \u00e1, O wi, no \u00ed.\"\n\n\"That is good,\" said she, going away. She said nothing to her sister\nand lay down.\n\nSoon after the twenty brothers came. Ten of them made a great noise.\nThe house just trembled and shook from the uproar. The second ten had\nsmeared themselves with deer blood, hung deer entrails around their\nnecks. They looked wild and ferocious. When inside, they were quiet;\nin going out and coming in they always rushed and shouted.\n\nNext morning Kele kept the twenty brothers in the sweat-house. \"Rest a\nday,\" said he.\n\nThe sisters went to the mountain top and looked westward. Soon they\nsaw some one go toward the north, as on the first day.\n\n\"Did our father tell you how to sing?\" asked the elder sister.\n\n\"He did, but I have forgotten.\"\n\nShe tried to remember the song, and soon after it came to her,--\n\n    \"O wi, no \u00e1, O wi, no \u00ed,\n    O wi, no \u00e1, O wi, no \u00ed.\"\n\n\"This is the way our father sang,\" said she. \"You try it, sister.\"\n\nThe elder began; soon both sang together.\n\n\"Oh, we have a nice song now,\" said they.\n\nTheir song went straight to where the man was, a long distance. This\nman was Sedit. He was getting red earth for acorn bread. Water soaked\nthrough red earth was used to moisten acorn meal. Sedit was covered\nwith shells. He was very splendid to look at. As he dug the earth, it\nseemed to him that he heard something. He stopped, listened, listened\nwith all his ears. The sisters stopped singing, and he dug again;\nagain he heard the singing and stopped. When he stopped, the sisters\nceased to sing; when he dug, they began again. Thus it continued the\nwhole afternoon. They kept Sedit all day there doing little, almost\nnothing.\n\nSometime before sunset the sisters dug their roots and went home.\nSedit went home too. He lived at the house of Satok Pokaila.\n\n\"What were you doing? I waited all day, forenoon and afternoon, for\nyou. It is too late to make bread now,\" said Satok.\n\nThis old woman lived alone till Sedit in his wanderings came to her\nand worked, brought wood, and dug red earth for her.\n\n\"I got a headache,\" said he, \"and had to lie down all day nearly.\"\n\n\"I am sorry,\" said the old woman; and she gave him food, but he did\nnot want any. Next day Sedit went for red earth. He did not eat much\nthat morning. He had not slept all the night. He was thinking of that\nsong on the mountain.\n\nThat day the sisters went to the mountain top, looked westward. Soon\nSedit came to the same place and worked, put two or three handfuls in\nhis basket, heard singing, heard it plainly, stopped, strained his\neyes to see who was singing, saw no one. Again he dug, again they\nsang; again he stopped work, again they ceased singing; again he\nworked, again they sang. Sedit thinks now how to follow the singers,\ntries to whistle their music--cannot catch it--looks around, sees no\none. \"Well, I must sing,\" says he. He sings, and this time he catches\nthe music.\n\nThe sisters sang now in response to him. They moved on, as he\nthought, and he followed. But they were not moving, they stayed in one\nplace. They simply made their singing seem farther each time.\n\nSedit followed till they stopped at last, would not sing any longer.\nHe could not tell what to do. \"It is better for me to go back to my\nbasket,\" said he at last. He went back, put his basket on the bank\neast of the pit, and said: \"Now, my basket, I will leave you a while,\nI am going away. I place you east of the pit. Rootstick, I place you\neast of the basket. If Satok Pokaila asks where I am, you will move\neast, basket, and you will fall east, rootstick. She will know which\nway I went.\"\n\nHe went eastward, went a short distance, forgot the song, stopped,\nthought what to do. The song then came back to him. The sisters began\nto sing again. Sedit followed their song.\n\nSatok Pokaila waited for red earth, waited till midday, then thought,\n\"I'll go and see if Sedit has a headache.\" She found the basket partly\nfilled with red earth, and the stick standing east of it. She looked\nin the pit where Sedit had dug, and thought, \"He must be here\nsomewhere.\" She searched, but could not find him.\n\n\"Where is Sedit?\" asked she of the basket. \"Where did he go?--Where is\nSedit?\" asked she of the rootstick.\n\nThe basket moved eastward till it reached the stick, the stick fell\ntoward the east. Old Satok knew now what had happened. She took the\nbasket and digging-stick home with her, put them up safely.\n\nSedit followed the sisters, sang himself, and listened to their song.\nThe song went southward, went away from the mountain. He followed till\nhe reached Tayam Norel. Sedit sat down. People asked where he came\nfrom, where he was going. He would not tell, would not talk, did not\ncare for people's words. He thought of nothing, heard nothing but the\nsong of Kele's daughters.\n\nHe sat only a little while, and went away singing and listening to the\nsong of the sisters. Now it went eastward. He followed it to a\nmountain, where he saw an old man setting a trap. This was old Pokok.\n\n\"Uncle, where are you going in such a great hurry?\" asked Pokok.\n\n\"I am going east,\" replied Sedit. \"You will not see me pass this way\nagain.\"\n\nHe hurried down the mountain, crossed a creek, and went straight up\nanother mountain; was just at the top, when he saw a very big man\ncoming toward him on the right hand as Sedit was going east. Sedit\nstopped, looked, was afraid somewhat. The two stared at each other.\nThe stranger was very tall and very thick. Sedit was frightened. The\nbig man never stopped, went straight ahead westward. Sedit looked at\nhim a long time, didn't move, watched him going down the mountain.\nAfter he had gone Sedit stood a long time, and then sat down.\n\n\"Why did he not speak to me?\" thought Sedit. \"He is the first person\nI have met who wouldn't speak to me. Who is he? I should like to\nknow.\"\n\nSedit sat and thought all that day about the big man. He heard the\nsong always, at times very near him, but he thought so much about the\nbig man that he didn't follow it. He wondered if the big man would\ncome again, and said to himself, \"I will wait and see.\"\n\nAbout night Sedit thought, \"If he comes and will not speak to me, I'll\nkill him.\" All night he waited. He rose very early, had not slept any.\nAbout sunrise he saw a man coming from afar, from the east, moving\nwestward. Sedit watched, had his bow and arrows ready. It was he who\nwould not speak the day before. Sedit shot him in the breast, shot\nagain. The big man paid no heed, passed right along. Sedit shot twenty\narrows. The stranger looked all the time at Sedit, said nothing. Sedit\nshot twenty arrows more--spent all his arrows.\n\nAfter he had shot away the forty arrows, and the man had passed right\nclose to him, Sedit sat down and thought, \"Who is this that I cannot\nkill him?\" He thought a long time, and then knew that he must be Sas\nKiemila.\n\nIt was old Sas. Sas had been fooling Sedit, just as Kele's daughters\nhad fooled him.\n\nSedit heard the song again, and followed it. He went to the Bohema Mem\nat Sawal Pom, went up Norken Mem till he came to Hin Pom where he\nheard a great noise. Many people were dancing there.\n\n\"Oh, there is Sedit coming,\" said they. \"Where is he going so fast?\"\n\n\"Uncle, where are you going in such a great hurry?\" asked one of the\nmen. \"What news have you? Tell us what you have seen on your journey.\"\n\n\"I am travelling this country to look at it. I saw no one, can give\nyou no tidings of any one. I shall not pass this way again.\"\n\nThe man who spoke and the dancers were Hinwa people. Sedit rushed on,\ncame to a flat, saw a spring, and many persons drinking water.\n\n\"My grandsons, what are you doing, why do you drink so much water?\nWater is bad for young people\" (these people were birds of all sorts).\nSedit called the place Chilchil balus (bird drinking). He went on\nwithout stopping or talking,--had no time for either. He listened,\nheard the singing near a hill, ran there; heard talking of many\npeople, the Tsurats arguing about acorns.\n\nSedit passed these people, crossed the Norken Mem, ran along the\ntrail, came to an old man lying across it at the foot of a mountain.\nSedit, going fast, thought to jump over the old man, but he moved, and\nSedit stopped. \"Grandson, what are you doing?\" asked Sedit. This was\nPom Piweki. \"I cannot tell what to do,\" said Pom. \"I am old, I cannot\ntravel; so I lay down here.\"\n\n\"I will go on,\" said Sedit, \"and come back this way, I think.\" He\nheard the song nearer now; followed it, followed till sunset, when it\nceased. He stayed all night in that place.\n\nNext morning, some time after sunrise, the song began again. Sedit\nanswered, and followed it. Then it ceased; he stopped again; then the\nsong began a second time; he followed; the song ceased. The song\ncircled around the mountain, going a little higher gradually;\nsometimes it was near, sometimes it seemed far away, but he never came\nup to it.\n\nAfter wandering ten days, perhaps, he reached the top of the mountain\nby going round and round the side of it. The singing was in the\nmountain now all the time. He was on the highest part of Kele's\nsweat-house. Kele, his twenty sons, and two daughters were inside, and\nthe girls and old man knew that some one was walking on the roof of\ntheir sweat-house. Kele's sons went out each morning, and so did his\ndaughters. Although they were many, Sedit never saw one of them,--they\nfooled him. At last, when Sedit was on the mountain, Kele shouted,--\n\n\"If any one is on my house, let him go down to the western door of\nit.\"\n\nSedit heard, and went back the way by which he came. He went to Pom\nPiweki and asked: \"Do you know where the door to this sweat-house is?\"\n\nPom Piweki made no answer. He stood up and pulled open a door; it\nseemed as though he had been lying across the entrance. When he opened\nthe door, Sedit saw far into the house.\n\n\"Sedit, if you are here to go in, this is the way for you,\" said Pom\nPiweki. \"You will see an old man lying on the east side, go to him and\ntalk; this is his sweat-house.\"\n\nSedit went in and sat down near Kele, said nothing. Kele rose up and\ngave Sedit food, talked to him, told him what kind of person he, Kele,\nwas, and about his children, and said: \"Sedit, if you have come here\nto stay, you must do what I tell you; you must be careful. I have\nrough sons; if they know that you are here, they will make trouble. I\nwill hide you. They will make a noise, but you will not suffer if you\nkeep quiet; if you move, they will find you, and abuse you, surely.\"\n\nKele put Sedit in a basket in the ground, hid him there, leaving a\nsmall hole to look through. \"You may look out, but do not move,\" said\nKele.\n\nAs soon as Sedit was hidden the girls came in with roots, and sat down\nat their sleeping-place. Sedit was near them. He thrust out his hand\nand pinched the younger sister. She said nothing.\n\n\"Sister, have you seen any one?\" asked she, after a time; \"some one\npinched me.\"\n\n\"'Sh!\" said the elder, \"be quiet and say nothing; don't let our father\nhear.\"\n\nThe elder went to cook, and Kele's twenty sons came hammering and\ntramping.\n\nThe first ten, the smooth ones, came, as always, quietly; the second\nten came with a rush and an uproar. Sedit peeped out at them.\n\nThe younger sister pushed him back. \"Be still,\" said she.\n\nSedit tried to rise; she kept him down.\n\nThe first man of the second ten cried, \"Pshu! I smell Sedit.\"\n\nThe second said, \"Pshu! I smell Sedit; throw him out!\"\n\n\"Be quiet, boys; don't talk so,\" said Kele. \"Sedit is your uncle.\"\n\n\"Phew! I smell Sedit,\" cried all the second ten.\n\nKele could hardly keep his sons from taking Sedit. After they had\neaten they grew more excited. \"Where is Sedit?\" cried they. \"Let us\nfind Sedit!\"\n\nAt last they found Sedit, dragged him out, played ball with him, threw\nhim around the whole night from one side of the great house to the\nother. Kele could do nothing, could not stop them. He went and lay\ndown. About sunrise Sedit screamed. He was almost dead. Kele's ten\nrough sons were covered with deer blood and shouted all night. The\nsmooth ten sat still, could do nothing against the rough ten.\n\nAbout sunrise Sedit could hardly breathe. He had a root under his left\narm, and as he was hurled across the house it fell into the fire and\nmade a great smoke. The odor was very pleasant. Kele's sons liked it.\nThey threw Sedit back to where they found him, left him, and began to\nbreathe in the smoke.\n\n\"My sons,\" said Kele, \"I told you last night not to hurt or harm\nSedit; let him alone. That root which he dropped will be good for you,\nand hereafter you will like it. Future people when going to hunt will\ntake this root, tsarauhosi, hold it out, and say, 'Kele, give us\ndeer.' They will give you the root, and you will give them deer. When\nthey go hunting and have bad luck, they will make a fire, burn this\nroot, hold it out while it smokes, and say, 'Kele, will you put deer\nwhere we can see and kill them?'\" (Wintu hunters carry this root and\nburn it if they have bad luck in finding deer. Kele likes the odor and\nsends them deer). Kele rubbed Sedit with deer marrow, put him on the\nwest side of the sweat-house, and said, \"This is your place; you will\nstay here.\"\n\nThe boys went to hunt, the girls to dig roots as before.\n\n\"How did you get those sons, brother?\" asked Sedit once.\n\n\"You have no need to know; I will not tell you,\" replied Kele.\n\n\"How did you build this house? Two old men should not live in one\nhouse. If I had a house, your sons could visit me when they wished,\nsee their uncle's house, and stay all night, perhaps.\"\n\n\"I don't think you could have sons, Sedit, or keep a house. I don't\nbelieve you have strength for it; these things are hard to do,\" said\nKele.\n\nBut Sedit talked on about sons and a sweat-house. Kele asked Sedit to\nsing for his sons while they danced and sweated. He sang twice and\nsang fairly. \"I could sing well if I had a house and sons of my own,\"\nremarked Sedit.\n\n\"I will build a sweat-house for him,\" thought Kele, at last. \"He may\ngo through as I have. I don't think he will, but I can let him try.\"\n\nThe next night Kele made all sleep soundly. He went north a short\ndistance and wished for a sweat-house. A mountain stood in front of\nhim next moment. Kele went home before daylight and lay down. That day\nSedit talked on as before.\n\n\"Come,\" said Kele; and he took him to the new mountain. \"You can live\nhere if you like. This is your house.\" Kele left him then.\n\nSedit made a fire, found a pipe and tobacco, smoked, stayed many days\nand nights by himself there. \"I should like to know how Kele got his\nsons,\" thought he one night. \"I must ask him.\"\n\n\"I come to tell you,\" said Sedit one morning, \"that I am lonesome. I\nwant to know how you got your sons and daughters.\"\n\nKele made no answer for a long time. At last he told him how he got\nhis daughters.\n\nSedit went home, did exactly as Kele had done, then lay down without\nsleeping. Toward morning he heard some one jump to the floor; next he\ngot a blow on the back, then a second. The two persons went away and\nsat down. Sedit rose, made a big fire, and began singing for a\nsweat-dance. Two girls stood near the fire, sweated, then went to the\ncreek, swam, and went home. They had very long hair and were nice\nlooking. Sedit gave them wooden combs and mink-skins for their hair,\ngave them food and nice baskets painted red, told each to dig roots\nand cook them.\n\nSedit lived a while with his daughters, till he thought once, \"I want\nto have sons.\" He went to Kele, and Kele told how he had got sons,\ntold carefully.\n\nSedit cut the sticks, did everything as Kele said, and lay by the\nfire, but he could not keep from looking up; the moment he looked all\nthe sticks fell to the ground. Sedit put them in place again, lay by\nthe fire, looked up. The sticks fell a second time; he put them up\nagain, lay down, looked a third time. The sticks fell a third time. He\nwas putting the sticks up till daylight, when he had to stop. Sedit\nwent to Kele that day. \"My sticks were falling all night,\" said he.\n\nKele knew what had happened already. \"Why not do as I told you? I told\nyou not to look up.\"\n\n\"I will not look any more,\" said Sedit.\n\nNext night he put up sticks again and waited, took the blows till the\nlast one of the second ten was giving him ten blows, then he sprang up\nand screamed. All the twenty sons dropped down and were sticks again.\nIt was just daylight. Sedit gathered the sticks into a basket, and\nlooked to see if the girls were awake. They were sticks as well as the\nothers.\n\nSedit felt very sorry, could not tell what to do. He put the two\nsticks with the other twenty, took one at a time, held it up, and\nsaid, \"This was my son, this was my daughter.\" He was sorry and\nwondered if he could make others. He went to Kele and said,--\n\n\"My brother, I could not stand it.\"\n\n\"What did I tell you?\"\n\n\"Can I not make more?\"\n\n\"Perhaps you cannot endure it.\" Kele did not want him to try.\n\n\"I am sorry for my girls,\" said Sedit, \"I want them back; I was fond\nof them.\"\n\n\"You may try for sons, but those girls will not come back.\"\n\nSedit tried a third time. The beating was so hard that he almost\nscreamed; but he held out this time, and had twenty sons. Sedit's\nhouse was full of sons, but he had no daughters; the sticks would not\nturn to girls again, though he did with them as he had the first time.\n\nSedit sent his sons to hunt. \"Go wherever you like,\" said he. \"On the\nwest side is a ridge; go on that ridge, keep in one line, and when you\nturn some one may see you and think, 'What a crowd of nice boys!'\"\n\nKele's boys were hunting that day, and saw Sedit's sons in a long\nline. \"Look at that row of men on the ridge,\" said they. \"Those are\nour cousins,\" said one of the smooth ten; \"those are Sedit's sons.\"\n\nSedit's sons went to a flat, danced and played all the day, took\nyellow clay, made paste of it, painted themselves yellow--that is why\ncoyotes are yellow to this day; the paint would not wash off. All went\nhome in a line. Sedit had supper for them.\n\n\"Why do you come without deer?\" asked Sedit.\n\n\"We danced on the flat and painted.\"\n\nSedit said nothing. All ate; then Sedit thought, \"I wish you boys to\nsleep.\" All fell asleep. Sedit went to Kele, woke him up, and said,--\n\n\"My sons went to hunt, but came home without deer. What shall I do\nwith them?\"\n\n\"Let them hunt birds. Let them hunt gophers and grasshoppers in the\nmeadows. Gophers are as good as deer.\"\n\n\"All right,\" said Sedit; and he went home and slept.\n\nThey brought grasshoppers and gophers from the hunt next day, and\nSedit was satisfied.\n\n\"Let them live on that kind of food,\" thought he.\n\nThey told of their hunting that day. \"We wanted water,\" said one of\nthem, \"and met an old woman. 'We are dry and cannot find water,' said\nwe to her. 'I will give you water,' said the old woman; 'come with\nme.' We followed her a while. I was afraid and said to my brothers,\n'Do not drink the water she gives.' One of my brothers shouted at the\nold woman and frightened her. She fell back and turned into a swamp\nwith a spring in the middle of it. We didn't go near the spring, but\nwere nearly lost in the swamp.\"\n\n\"That is a wicked old woman,\" said Sedit. \"That is Tunhlucha Pokaila.\nShe drowns people often. I met her once and she came near drowning me.\nDon't you go near her again. Hunt gophers and grasshoppers elsewhere.\"\n\n\"Now, my sons,\" said Sedit, some days later, \"go and scatter around\nthrough this country. Whenever you want to see me come here to my\nsweat-house.\"\n\nSedit's sons scattered north, south, east, and west. They were at\nevery ridge and point, in every valley and meadow, at every spring and\nriver.\n\nKele's sons stayed at their great mountain sweat-house, doing the\nsame things, living in the same way. The two sisters never married,\nand all Kele's people are in that mountain now. When they go out they\nlook like wolves; but when inside, when at home in the mountain, they\nare people.\n\n\n\n\nKOL TIBICHI\n\n\nKol Tibichi was born at Norpat Kodiheril on Wini Mem, just before\ndaylight. When a small boy, he used to go out by himself. If he went\nto play with other boys sometimes, he would not stay with them. He\nwent out of sight, disappeared, and was lost. Then his father or\nmother or others would find him in this place or that unexpectedly.\nSometimes they found him at home, sometimes at a distance, far away in\nsome gulch or on some mountain. It happened that his mother would look\nat his bed in the night-time and see him there sleeping. She would\nlook again and find that he was gone. She would look a third time, and\nfind him just as at first. In the day he would be seen in one place\nand be gone the next moment.\n\nOnce he was playing with children; they turned aside to see something,\nthen looked at him. He was gone. After a while they saw him in the\nwater under the salmon-house. Another time he disappeared.\n\n\"Where has he gone?\" asked one boy.\n\n\"I cannot tell,\" answered another.\n\nSoon they heard singing.\n\nOne asked, \"Do you hear that?\"\n\n\"Yes,\" said the other; \"where is it?\"\n\nThey listened and looked. Soon they saw Kol Tibichi sitting near the\nnorth bank of the river, under water.\n\n\"We must run and tell his father and mother.\"\n\nTwo of the boys ran to tell his father and mother. \"We lost your son,\"\nsaid they. \"He went away from us. We looked for him a long time and\ncould not find him. Now we have found him; we have seen him sitting\nunder water; we don't know what he is doing.\"\n\nHis mother hurried out; ran to the river.\n\n\"We think he must be dead,\" said people who had gathered there. \"We\nthink that some yapaitu [spirit] has killed him.\"\n\nThey soon saw that he was alive; he was moving. \"Come, my son,\" called\nhis mother, stretching her hands to him,--\"come, my son; come out,\ncome to me.\" But he stayed there, sitting under water.\n\nA quarter of an hour later they saw that the boy had gone from the\nriver. The people heard singing in some place between them and the\nvillage. They looked up and saw that the boy was half-way home and\ngoing from the river.\n\n\"That is your son,\" called they to the woman.\n\n\"Oh, no,\" said the woman; but she ran up and found that it was her\nson.\n\nAnother time the boy goes south with some children. These lose him,\njust as the others had. In half an hour they hear singing.\n\n\"Where is he?\" ask some.\n\n\"On this side,\" says one.\n\n\"On that,\" says another.\n\nSouth of the river is a great sugar-pine on a steep bank. They look,\nand high on a limb pointing northward they see him hanging, head\ndownward, singing.\n\nThey run to his mother. \"We see your son hanging by his feet from a\ntree.\"\n\nThe woman hurries to the river, runs in among the rocks and rubbish\naround the tree, reaches toward the boy, throws herself on the rocks,\ncrying, \"Oh, my child, you'll be killed!\"\n\nIn a moment he is gone; there is no sign of him on the tree. Soon a\nshouting is heard at the house: \"My wife, come up; don't cry, our son\nis here!\"\n\nShe crawls out of the rocks and dirt, runs home, finds the boy safe\nwith his father.\n\nThe people began now to talk of the wonderful boy. Soon every one was\ntalking of him. There were many people in the place. Norpat Kodiheril\nwas a very big village.\n\n\"Some yapaitu is going to take that boy's life,\" said they; \"some\nyapaitu will kill him.\"\n\nOne morning the boy went down on the north side of the river with\nchildren, but apart from them, behind, by himself. He looked up, saw a\ngreat bird in the air flying above him. \"Oh, if I had those wing\nfeathers!\" thought the boy. Then he blew upward and wished\n(olpuhlcha). That moment the great bird Komos Kulit fell down before\nhim. Just after the bird fell he heard a voice in the sky, a voice\nhigh, very high up, crying,--\n\n\"Now, you little man, you must call yourself Kol Tibichi. You are to\nbe the greatest Hlahi [doctor] on Wini Mem.\"\n\n\"Look at that boy!\" cried the other boys. \"See! he has something.\"\n\nThey were afraid when they saw the great bird, and the boy stretching\nthe wings and handling the wonderful Komos Kulit. Some of them ran to\nhis mother and said to her,--\n\n\"Your son has a very big bird. It fell down from the sky to him. We\nare afraid of that bird. We could not lift such a big bird.\"\n\nOld people ran down; saw the boy handling Komos Kulit. \"How did you\nget that bird?\" asked they. \"Did he fall to you?\"\n\n\"Yes. I saw the shadow of a big bird on the ground. I looked up. It\nfell, and was here.\"\n\nThe old people talked,--talked much, talked a long time. There were\nmany of them.\n\n\"We do not know what to do; we do not know what to think. We do not\nknow why that bird fell,\" said some. \"We ought not to talk about the\nbird, but we ought to think about this boy, find out what he is\ndoing.\"\n\n\"Oh,\" said others, \"he made that bird fall by blowing at it. That boy\nwill be a great Hlahi.\"\n\nThe boy killed the bird with a yapaitu dokos (spirit flint); he wanted\nits wings.\n\nThe father and mother of the boy said: \"Two wise men should pull out\nthe longest wing feathers for the boy. He wants them; he wants them to\nkeep.\"\n\n\"Let that be done,\" said the people; and they found two men to pull\nout the two longest wing feathers. The boy went to one side while they\nwere pulling them, pretended not to see or care what they were doing;\nbut the two men knew that he knew why he did so. When the two men had\npulled out the feathers, the boy said to his father,--\n\n\"I like those feathers; save them for me; I want them.\"\n\nHis father took the feathers home and saved them.\n\nAnother time this boy was walking up Wini Mem--some time before he had\nbeen at a Hlahi dance, and had seen there beautiful collars of\nflicker-tail feathers, and remembered them. He walked forward and said\nto himself,--\n\n\"I wonder where that man found those feathers. I would like to have\nfeathers like them.\"\n\n\"Pluck a bunch of grass with your mouth,\" said the yapaitu, \"drop it\ninto your hand, and look at it.\"\n\nHe did so, and flicker feathers were in his hands. He counted them,\nand found five hundred. \"These are nice feathers; I will keep them,\"\nsaid the boy.\n\n\"Kol Tibichi is your name,\" said the yapaitu. \"You will be the\ngreatest Hlahi on Wini Mem, but you must obey us. You must listen to\nour words, you must do what we tell you.\"\n\nKol Tibichi took the flicker feathers and walked westward, walked\nacross a wide gulch till he came to a black-oak tree above Norpat\nKodiheril.\n\n\"I like that oak-tree,\" said Kol Tibichi. \"I think that is a good\nplace for my mother to get acorns.\" He blew then, and said: \"You must\nbe very big, wide, and high, give many acorns every fall. I will call\nyour place Olpuhlchiton\" (blowing upward place, _i. e._ wishing\nplace).\n\nHe went home then, and gave the flicker-tail feathers to his mother.\n\"Now, my mother,\" said he, \"I wish you to keep these feathers for me.\"\n\n\"Where did you find them, my son?\" asked she. \"You are always doing\nsomething. You did not find these yourself; the yapaitu got them. I\nwill keep them. I am sorry for you, but I cannot stop what you are\ndoing. You cannot stop it yourself. But I will keep these feathers for\nyou; I will keep them safely.\"\n\nAll the people talked much of Kol Tibichi now.\n\nOnce there was a doctor's dance, and the boy remained at home till one\nnight when the yapaitu came to him and he began to hlaha. His father\nand mother did not know what the trouble was.\n\n\"Bring him here,\" said the oldest doctor.\n\n\"He is a Hlahi,\" said the doctors, when they saw him. \"Sak hikai [the\nrainbow] is his yapaitu. You must give him to us till the yapaitu\nleaves him. While the yapaitu is with him, let him stay inside.\"\n\nThey were five or six days making Hlahis (doctors). The boy stayed in\nthe sweat-house six days, never eating, never drinking; some others\nate and drank, but Kol Tibichi neither ate nor drank.\n\n\"Something must be done to make that yapaitu leave him. You must put a\nband around Kol Tibichi's head,\" said the chief, \"and the yapaitu will\nleave him.\"\n\nThey got a white wolf-tail headband. The yapaitu did not go. \"This is\nnot the right kind of a headband,\" said the doctor, after a while.\nThey tried fox, wildcat, coyote, a white-deer band, without effect.\n\n\"We don't know what he wants,\" said some Hlahis.\n\nNext they tried otter, fisher, coon, badger, black bear, grizzly bear,\nsilver-gray fox, mink, beaver, rabbit, red-headed woodpecker.\n\n\"What does he want?\" asked some.\n\n\"Now,\" said the old doctor, \"you ought to know that this boy should\nhave food and drink, and he cannot have them till the yapaitu goes.\nYou should know that the headband that his yapaitu wants is a tsahai\nloiyas\" (woman's front apron made of maple bark, painted red).\n\nThey brought this apron, made the headband, and tied it on his head.\n\n\"This is the one,\" said the yapaitu.\n\nKol Tibichi began to sing; the Hlahi danced a few minutes. The boy\nblew then, and the yapaitu left him. Kol Tibichi ate venison first and\ndrank water, then took other kinds of food. From that time on Kol\nTibichi was a Hlahi.\n\nSoon after the great Hlahi dance, perhaps two weeks, Notisa, chief of\nNorpat Kodiheril, fell sick; he began to have a bad feeling at midday,\nand in the evening all his friends thought he would die. In the early\nnight people in Norpat Kodi saw a light going to Kol Tibichi's house.\n\n\"People are coming; there must be some one sick in the village,\" said\nthe boy's father and mother. \"People are coming. See, there is a big\nlight moving this way.\"\n\nTwo men came to the door. \"Come in,\" said Kol Tibichi's father. \"We\nthought some one was sick when we saw your light coming.\"\n\n\"We are here because Notisa is sick,\" said the men. \"He got sick at\nnoon.\"\n\nThe two men spread out a marten skin and said: \"We brought this to\nshow it to you and your son. We have heard that he is a powerful\nHlahi. The chief gave us this skin to show you. We are afraid that\nNotisa will die. We want your son to go with us to see him.\"\n\nThey gave the skin to Kol Tibichi. It was the best skin in the chief's\nhouse.\n\n\"We will go,\" said Kol Tibichi's father. \"I do not say that my son is\na Hlahi, but he can do something.\"\n\nThey waked the boy, made him ready to go. \"Come,\" said his mother; and\nshe carried him to the chief's house.\n\n\"My mother, put me down,\" said Kol Tibichi, when they had come near\nthe house.\n\n\"I do not like to put you down,\" said the mother.\n\n\"Put me down, put me down a moment,\" said the boy.\n\nHis mother put him down. Then he saw some one looking around Notisa's\nhouse, pushing about, looking, watching in the dark, lurking around,\nholding arrows. This was a yapaitu, ready to shoot Notisa and kill\nhim.\n\nKol Tibichi called his own yapaitu, who went to the one who was\nwatching and said: \"What are you doing here? What do you want at this\nhouse?\"\n\n\"I am doing nothing,\" answered the yapaitu.\n\n\"You are waiting to do something. You want to do harm.\"\n\n\"Oh, no; I am only looking around here, just trying to find the door.\nI wanted to see some one.\"\n\n\"You are ready to shoot a yapaitu dokos. You want to kill Notisa. You\nare watching around here to kill him.\"\n\n\"Oh, no, I am not. I am just looking around, not doing anything.\"\n\n\"You are ready to kill Notisa, the chief. You are waiting to kill\nhim,\" said Kol Tibichi's yapaitu, who just took hold of the strange\nyapaitu, twisted him, killed him right there, and buried him.\n\nKol Tibichi's mother took her son into the chief's house. The boy knew\nwhat had been done. His yapaitu told him what he had done, and came in\nwith him. The boy sat down near Notisa.\n\nPeople thought the chief ready to die, thought that he might die any\nmoment. \"Let the boy put his hand on the sick man,\" said they.\n\n\"Put your hand on the chief,\" said the father. \"You must do what you\ncan. You must try, do your best to cure him.\"\n\nKol Tibichi spat on his hands, passed them over Notisa's breast and\nface. \"I am sleepy, my mother, oh, I am so sleepy,\" said the boy, when\nhe had passed his hands over the chief.\n\n\"He cannot do more to-night,\" said the father. \"We will go home.\"\n\nNext morning people in the sweat-house heard a man talking outside. He\ncame in and said, \"I am well!\" This was Notisa.\n\n\"We are glad,\" said the people. \"Kol Tibichi has saved you.\"\n\nThe boy grew up and became a great Hlahi. When twenty years old, he\nwas the greatest Hlahi on Wini Mem.\n\nOne year there was a Hlahi dance in El Hakam. Kol Tibichi was a man.\nHe was thirty years old then. He went to the dance. Tulitot was the\ngreat Hlahi in that place, and he thought himself better than Kol\nTibichi. While dancing, Tulitot took a snake from his mouth, a large\nrattlesnake, and held it in both hands as he danced. The snake was his\nown child. Kol Tibichi looked, and thought he could do better; and,\ndancing forward, he blew, as Hlahis do, and threw out long burning\nflames on both sides of his mouth. All present were afraid, and with\nTulitot ran back before him in fear.\n\nWhen the dance was over, Kol Tibichi went to Norpat Kodi and lived on,\na great Hlahi: lived till he was a hundred years of age and more. He\ncould not walk any longer. He knew that he could not live. \"I cannot\nlive any more,\" said he. \"My yapaitu tells me this,--I cannot walk. I\ncannot do anything. My yapaitu tells me that I must leave Norpat\nKodiheril. [He was not sick, but decrepit.] My yapaitu is going to\ntake me and leave my bones in this place with you. When I go from my\nbody, do not bury it. Leave it on the ground out there. Let it lie one\nnight. Next morning you will see a large rock in place of it. When\npeople are sick, let them come and take a piece of the rock, or some\nearth, or some moss from it; that will cure them.\"\n\n\"We will not do that,\" said Notisa, a son of the first chief; \"we bury\nevery body, and we will bury yours like all others.\"\n\n\"Do not bury my bones,\" said Kol Tibichi.\n\n\"We should not like to see your bones all the time. We have no wish to\nsee a rock in place of them.\"\n\n\"Well, take my body to the black-oak tree, put it eight or ten feet\nfrom the ground, leave it there one night; next morning you will see\nwater in a hollow of the oak. Any man may come and get that water, rub\nit on his body, and drink some. It will cure him.\"\n\n\"No,\" said the chief, \"we don't want to see the tree there every day.\nWe do not wish to look at it all the time.\"\n\n\"Dig a deep grave, then,\" said Kol Tibichi; \"put my body in with\nnothing around it. When you come to mourn, do not stand east of the\ngrave-mound. On the morning after my burial you will see a rainbow\ncoming out of the grave.\"\n\nKol Tibichi died. They did everything just as he told them. All saw\nthe rainbow and said, \"We ought to have left his body above ground,\nand to have done all that he asked of us at first. The yapaitu is\nmourning for him.\"\n\nThe rainbow stood there two days and two nights at the grave, then\nmoved two feet eastward. Next morning it was four feet away, then\neight, going farther day by day till it was at the salmon-house where\nKol Tibichi used to go when a boy. It stood there by the salmon-house\nfive days. Next it was on the north bank of the river, then on the\nhillside beyond, then on the hilltop, then on the mountain-slope, then\non the mountain-top. Next all the people in Norpat Kodiheril heard a\nnoise and knocking in the grave-mound one night, and early next\nmorning they saw an immense bird rising out of Kol Tibichi's grave.\nFirst the head came, and then the body. At sunrise it came out\naltogether, and flew to the sugar-pine from which Kol Tibichi had hung\nhead downward in childhood. It perched on the tree, stayed five\nminutes, and then flew away, flew to the mountain, to the rainbow,\nwent into the rainbow. The bird and rainbow went away, disappeared\ntogether. The bird was Komus Kulit. The rainbow was Kol Tibichi's\nyapaitu.\n\n\n\n\nTHE WINNING OF HALAI AUNA AT THE HOUSE OF TUINA\n\n\nThis myth and all that follow it belong to the Yanas, a nation of\nIndians described in the notes. The nine preceding myths are of the\nWintus, neighbors of the Yanas.\n\nThe languages of these two nations are radically different.\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Chuhna=, spider; =Halai Auna=, morning star; =Igupa Topa=, ----;\n=Och\u00fal M\u00e1rimi=, mountain lion; =Pul Miauna=, colored bow, the rainbow;\n=Pun Miaupa=, son of rainbow; =Tuina=, the sun; =Utjamhji=, mock sun;\n=Wakara=, the moon; =Wediko=, meteor; =Marimi= means woman.\n\n       *       *       *       *       *\n\nOld Pul Miauna had a son, Pun Miaupa, a wife, and two daughters.\n\nPun Miaupa had a quarrel with his father and made up his mind to leave\nhim. \"I am going away,\" said he to his father and mother one day. \"I\nam tired of living here.\"\n\nThe mother began to cry.\n\n\"Which way are you going?\" asked the father.\n\nPun Miaupa gave no answer; wouldn't tell his father where he was\ngoing. The father stood up and walked out of the house. The mother\nstopped crying and said,--\n\n\"I want you to go straight to my brother, your uncle Igupa Topa. Tell\nhim where you are going. Do not go without seeing him.\"\n\nPun Miaupa left his mother, went to his uncle's, stood on the roof of\nthe sweat-house. The old man was very busy throwing out grass that\nday. A great many people had gambled at his house a day earlier; they\nhad left much grass in it.\n\n\"Uncle, are you alive?\" asked Pun Miaupa.\n\nThe old uncle looked up and saw his nephew, who said,--\n\n\"Uncle, I am full grown. I am going on a very long journey, I am going\nfar away. My mother told me to come here and see you.\"\n\n\"Where are you going, my nephew?\"\n\n\"To the north.\"\n\n\"I thought so,\" said the old man, who knew that his nephew would go to\nget Wakara's youngest daughter.\n\nWakara took all his daughter's suitors to Tuina's sweat-house, and\nthey were killed there. Igupa Topa knew this and said, \"Wait a little,\nnephew, I will go with you.\"\n\n\"Uncle,\" said Pun Miaupa, \"you are too old. I don't want you to go;\nthe journey would kill you. I want to travel very fast on this\njourney.\"\n\n\"I will go at my own pace, I will go as I like,\" said the uncle.\n\n\"Well, come with me if you can go fast.\"\n\nIgupa Topa dressed, took a staff, and looked very old. \"Go on, I am\nready,\" said he.\n\nPun Miaupa started. He turned around to look at his uncle, and saw the\nold man; saw him fall while coming out of the sweat-house. Pun Miaupa\nstopped, held down his head, and thought, \"He will not go, even as far\nas Wajami.\"\n\nThe uncle rose and followed on.\n\n\"You are too old, uncle; you cannot walk well. Stay at home; that is\nbetter for you.\"\n\n\"Go ahead,\" said the old man; \"walk fast. I will come as I can.\"\n\nPun Miaupa went on; his uncle followed. Igupa Topa stumbled every few\nsteps, fell, hurt himself, tore his skin. Pun Miaupa looked back very\noften. The uncle was always tumbling. \"He must be bruised and broken\nfrom these falls,\" thought the nephew.\n\nPun Miaupa was on a hill beyond Chichipana. He sat down and smoked.\nHis uncle came up while he was sitting there.\n\n\"Let me smoke; then I want to see you jump to that mountain over\nthere,\" said the old man, pointing to it.\n\n\"I shall leave you behind if I do that.\"\n\n\"Leave me to myself,\" said the old man.\n\nPun Miaupa put on deerskin leggings and a beaded shirt,--a splendid\ndress. He went then with one spring to the top of the opposite\nmountain and looked back to see his uncle; but old Igupa Topa had\njumped too. He was just passing Pun Miaupa and went far beyond him.\n\n\"I thought you were too old to jump,\" said Pun Miaupa, coming up to\nhim.\n\nThey jumped again, jumped to a second mountain, and the uncle was\nahead the second time. After that they walked on. The old man fell\nvery often, but Pun Miaupa did not pity him any longer; he laughed\nwhen his uncle fell. They travelled a good while, travelled fast, and\nwhen both reached Wajami Mountain, they sat down to rest there.\n\n\"I want Wakara to send out his youngest daughter for wood,\" said Pun\nMiaupa in his mind; and the next minute Wakara, who was far away in\nhis own sweat-house, told his youngest daughter to take a basket and\ngo for wood. This daughter was Halai Auna.\n\nAt that moment, too, Wakara's wife, Ochul Marimi, said to the girl:\n\"Why do you lie asleep all the time and not help me? I want you to get\nme leaves for acorn bread.\"\n\nHalai Auna took the basket and went upon the mountain side to find\nwood and leaves. Pun Miaupa saw the girl filling her basket.\n\n\"That is Wakara's daughter,\" said he to his uncle.\n\n\"Stop! Be careful!\" said Igupa Topa.\n\nThe uncle put himself into his nephew's heart now to strengthen him.\nThere was only one person to be seen. Igupa Topa went into his nephew,\nwent in because he knew that Tuina killed all men who tried to get\nHalai Auna, and he wished to save his sister's son, Pun Miaupa.\n\nWhen the girl had her basket full and turned to place it on her back,\nshe saw Pun Miaupa behind her; she could not move, she was so\nfrightened.\n\n\"Why are you afraid? Am I so ugly?\" asked Pun Miaupa.\n\nHe pleased her; but she said not a word, just ran, hurried home with\nthe basket, and threw it down at the door.\n\n\"What is your trouble?\" asked the mother. \"You don't like to work, I\nthink.\"\n\n\"What is the matter?\" asked Wakara. \"You are frightened.\"\n\n\"I saw a man on the mountain, a man with woodpecker scalps on his\nhead.\"\n\n\"The southern people wear woodpecker scalps,\" said Wakara; \"that must\nbe one of the southern people.\"\n\nPun Miaupa sprang through the air, came down in front of Wakara's\nsweat-house, went in and sat near Halai Auna on a bearskin. Nice food\nwas brought for all, and when they had finished eating, Wakara said,--\n\n\"Now, my daughters, and you, my wife, Ochul Marimi, make ready; let us\ngo. I wish to see my brother, Tuina, and hear what he says of Halai\nAuna's new husband.\"\n\nThey dressed, put on beads, and put red paint on their faces. Halai\nAuna said nothing. She sat with her head down; she was sorry; she\nliked Pun Miaupa, she felt sure that they would kill him.\n\nWhen all were ready, Wakara took his wife's hand and danced around the\nfire with her. He had two unmarried daughters besides Halai Auna; one\nof these took her father's hand, the other took Halai Auna's, and all\ndanced around the fire and circled about Pun Miaupa. They put him in\nthe middle and danced in a circle; they began to sing, and rose in\nthe air then and danced right up out of the sweat-house, went through\nthe smoke-hole and moved westward, singing as they went,--\n\n    \"I-n\u00f3, i-n\u00f3, i-n\u00f3, no-m\u00e1\n    I-n\u00f3, i-n\u00f3, i-n\u00f3, no-m\u00e1.\"\n\nThey moved faster as they went, and danced all the time. It was dark\nwhen they danced up through the roof of the sweat-house; no one saw\nthem, though there were many people round about. Old Wakara's\nsons-in-law lived in that place; all the stars were his daughters, and\nhis daughters were married, except Halai Auna and the two who danced\naround the fire. Wakara went without being seen. He would let no one\nhave Halai Auna unless one whom Tuina could not kill.\n\nNow, a little before daylight they reached Tuina's house. Wakara stood\non the roof of the sweat-house and called, \"My brother, I want you to\nspring out of bed.\"\n\nTuina was asleep in the sweat-house. He had three daughters and no\nson. The daughters were called Wediko, and his wife was Utjamhji.\nWakara went down into the sweat-house and sat at the side of Tuina.\nTuina took a bearskin and put it down at his other hand, and told\nHalai Auna and her husband to sit on it. Tuina took up a big sack of\ntobacco and a large pipe cut out of maple wood. The tobacco was made\nof his own hair, rolled and cut fine. He put this in the pipe and gave\nit to Pun Miaupa. Wakara and Tuina watched now, and looked at him. The\nyoung man smoked all the tobacco and gave back the pipe.\n\nTuina filled the pipe now with a different, a stronger tobacco. He\nused to rub his skin often, and what he rubbed off he dried and made\nfine. This was his tobacco of the second kind. He had a sackful of\nthis stored away, and he filled his pipe now with it.\n\nPun Miaupa smoked, seemed to swallow the smoke. It was not he who was\nsmoking, though, but the uncle in his heart. He emptied the pipe and\nreturned it. Tuina took now tobacco of a third kind,--his own flesh\ndried and rubbed fine. He filled the pipe, gave it to Pun Miaupa, and\nwaited to see him fall dead at the second if not at the first whiff.\n\nThe country outside the sweat-house was full of dead people, all\nkilled by Tuina's tobacco. Some of the bodies were fresh, others\ndecayed; some were sound skeletons, others a few old bones.\n\nPun Miaupa smoked out this pipe, gave it back empty. Tuina handed him\na fourth pipe. The tobacco was made of his own brains, dried and\nrubbed fine. Pun Miaupa smoked this and gave the empty pipe back to\nTuina.\n\nTuina now tried the fifth pipe. He filled it with marrow from his own\nbones, gave it to Halai Auna's husband. Wakara and Tuina watched now,\nwaiting to see him fall. Pun Miaupa swallowed all and gave the pipe\nback.\n\nTuina had no other kind of tobacco and could do no more. He dropped\nhis head. \"I don't know what kind of person this is,\" thought he. All\nat once he remembered old Igupa Topa, and thought: \"This may be a\nyoung one of that kind. I can do nothing with him, he has beaten me.\"\n\nHalai Auna was very glad to have such a husband. This was the first\nman of all who had come to see her who had not been killed by Tuina.\nShe laughed all this time in her mind.\n\nPun Miaupa went out, killed five deer, and brought them in. The women\ncooked a great deal that day. Wakara and Tuina sat in the house,\ntalked and ate Pun Miaupa's fresh venison. The next night all slept.\nIgupa Topa went out of Pun Miaupa's heart, went about midnight, and\nsat north of the pillar in the side of the house, sat without saying a\nword. He had a white feather in his head, and looked very angry and\ngreatly dissatisfied.\n\nEarly next morning Tuina and Wakara were up and saw the old man\nsitting there with that big feather in his head, and they looked at\nhim.\n\n\"Oh,\" said Tuina, \"I know now why Halai Auna's husband can smoke my\ntobacco. I know that old Igupa Topa this long time. I know what that\nold fellow can do.\"\n\nThey put plenty of food before Igupa Topa, but he would eat none of\nit. Pun Miaupa killed five deer that morning and brought them in. The\ntwo old men were glad to see such nice venison, and see so much of it.\nIgupa Topa sat by himself, and ate nothing.\n\n\"Uncle, why do you not eat?\" asked Pun Miaupa.\n\nHe made no answer, but watched till all were asleep; then he stood up\nand ate, ate the whole night through, ate all the acorn bread, all the\nroots, ate all that there was in the house, except venison. That was\nnot his kind of food; he would not touch it. He sat down on the north\nside of the central pillar when he had finished eating.\n\n\"You must work hard to cook food enough,\" said Tuina next morning to\nthe women. \"Some one in this house must be very hungry.\"\n\nThe women worked hard all that day; in the evening the house was full\nof good food again. Pun Miaupa's uncle would not eat a morsel placed\nbefore him, but when night came he ate everything there was except\nvenison.\n\n\"There must be some one in this house who is very hungry,\" said Tuina,\nwhen he rose the next morning. \"Make ready more food to-day, work\nhard, my daughters.\"\n\n\"We will not work to-day; that nasty old fellow eats everything in the\nnight time. We will not carry wood and water all day and have nothing\nto eat the next morning.\"\n\n\"I don't like him, either,\" said Tuina; \"he will go very soon, I\nhope.\"\n\nIgupa Topa heard these words and remembered them. Tuina's wife and\nWakara's wife, both old women, had to work that day without\nassistance. In the middle of the forenoon a great cloud rose in the\nsouth. Pun Miaupa's uncle raised it. \"Let rain come, thick heavy\nrain,\" said he in his mind. \"I want darkness, I want a big storm and\ncold rain.\"\n\nThe cloud was black; it covered all the sky; every one came in, and\nsoon the rain began. It rained in streams, in rivers; it filled the\nvalleys, filled all places. The water reached Tuina's sweat-house,\nrushed in, and filled the whole place; all had to stand in water; and\nthe rain was very cold.\n\nOld Tuina and Wakara were shivering; their teeth knocked together;\ntheir wives and daughters were crying. Igupa Topa had taken his nephew\nand Halai Auna up to his place on the north side, near the roof of his\nsweat-house, where they were dry.\n\nThe sweat-house was nearly full of water. All were crying now. Some\ntime before daylight one of Tuina's daughters was drowned, and then\nthe other two, and Wakara's two daughters. About dawn Tuina and Wakara\nwith their two wives were drowned. All were dead in the sweat-house\nexcept Igupa Topa, his nephew, and Halai Auna. At daylight the rain\nstopped, the water began to go down, and all the bodies floated out\nthrough the doorway. The place was dry. Pun Miaupa made a fire. Halai\nAuna came to the fire and began to cry for her father, her mother and\nsisters.\n\n\"You must not cry,\" said Pun Miaupa; \"my uncle did this. He will bring\nall to life again quickly.\"\n\nBut Halai Auna was afraid, and she cried for some time.\n\nJust after midday Igupa Topa went outside, saw the dead bodies, and\nsaid: \"Why sleep all day? It is time to be up, you two old men and\nyou five young girls!\"\n\nTuina and Wakara sprang up, went to the creek, and swam. \"No one but\nIgupa Topa could have done this to us,\" said they.\n\nAll the women rose up as if they had been only sleeping.\n\n\"My brother, I shall go home to-morrow,\" said Wakara. \"It is time for\nme.\"\n\nVery early next morning Wakara and his wife began to dance, then the\ntwo daughters, then Halai Auna and her husband. They danced out by the\nsmoke-hole, rose through the air, sang, and danced themselves home.\n\nWakara had been five days away, and all his daughters' husbands were\nsaying: \"Where is our father-in-law? He may have been killed.\" All\nwere very glad when they saw old Wakara in the sweat-house next\nmorning.\n\nBefore leaving Tuina's sweat-house Igupa Topa had gone into his\nnephew's heart again. When Wakara came home, he took his new\nson-in-law to try a sport which he had. The old man had made a great\npole out of deer sinews. This pole was fixed in the ground and was\ntaller than the highest tree. Wakara played in this way: A man climbed\nthe pole, a second bent it down and brought the top as near the foot\nas possible. He let the top go then, and it shot into the air. If the\nman on the pole held firmly, he was safe; if he lost his grip he was\nhurled up high, then fell and was killed.\n\n\"Come, my son-in-law,\" said Wakara one day, \"I will show you the\nplace where I play sometimes pleasantly.\"\n\nThey went to the place. The old man climbed first, grasped the pole\nnear the top. Pun Miaupa pulled it down; his uncle was in his heart,\nand he was very strong. He brought the top toward the ground, did not\ndraw very hard, and let the pole fly back, again. It sprang into the\nair. Wakara was not hurled away; he held firmly. Pun Miaupa brought\ndown the pole a second time, he brought it down rather softly, and let\nit go. Wakara held his place yet. He tried a third time. Wakara was\nunshaken.\n\n\"That will do for me,\" said Wakara. \"Go up now; it is your time.\"\n\nPun Miaupa went on the pole and held with his uncle's power. It was\nnot he who held the pole, but Igupa Topa. \"I will end you this time,\"\nthought Wakara. He bent the pole close to the ground and let go.\nWakara looked sharply to see his son-in-law shoot through the\nair,--looked a good while, did not see him. \"My son-in-law has gone\nvery high,\" thought he. He looked a while yet in the sky; at last he\nlooked at the pole, and there was his son-in-law.\n\nHe bent the pole a second time, bent it lower than before; then let it\nfly. This time Wakara looked at the pole, and Pun Miaupa was on the\ntop of it.\n\nWakara was angry. He bent the pole to the ground, bent angrily, and\nlet it go. \"He will fly away this time, surely,\" thought he, and\nlooked to the sky to see Pun Miaupa, did not see him; looked at the\npole, he was on it. \"What kind of person is my son-in-law?\" thought\nWakara.\n\nIt was Wakara's turn now to go on the pole, and he climbed it. Pun\nMiaupa gave his father-in-law a harder pull this time, but he held his\nplace. The second time Pun Miaupa spoke to Wakara in his own mind:\n\"You don't like me, I don't like you; you want to kill me. I will send\nyou high now.\"\n\nHe bent the pole, brought the top almost to the foot of it, and let it\nfly. He looked to the top, Wakara was gone. He had been hurled up to\nthe sky, and he stayed there.\n\nPun Miaupa laughed. \"Now, my father-in-law,\" said he, \"you will never\ncome down here to live again; you will stay where you are now forever,\nyou will become small and die, then you will come to life and grow\nlarge. You will be that way always, growing old and becoming young\nagain.\"\n\nPun Miaupa went home alone.\n\nWakara's daughters waited for their father, and when he didn't come\nback they began to cry. At last, when it was dark and they saw their\nfather far up in the sky, they cried very bitterly.\n\nNext morning Pun Miaupa took Halai Auna, his wife, and his uncle, and\nwent to his father's house.\n\nChuhna, the greatest spinner in the world, lived among Wakara's\ndaughters. All day those women cried and lamented.\n\n\"What shall we do?\" said they; \"we want to go and live near our\nfather. Who can take us up to him?\"\n\n\"I will take you up to him,\" said Chuhna, the spinner, who had a great\nrope fastened to the sky.\n\nChuhna made an immense basket, put in all the daughters with their\nhusbands, and drew them up till they reached the sky; and Wakara's\ndaughters, the stars, are there on the sky yet.\n\n\n\n\nTHE HAKAS AND THE TENNAS\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Dar\u00ed Jow\u00e1=, eagle; =Haka=, flint; =Hakay\u00e1mchiwi=, the whole Haka\npeople; =Ilhataina=, lightning; =Tenna=, grizzly bear; =Tsawandi\nKamshu=, red flint clover; =Tsawandi Kamshupa=, young red flint\nclover; =Tsuwalkai=, a reddish flint. =Marimi= means woman.\n\n       *       *       *       *       *\n\nAt first about two hundred people lived with the old woman, Tsuwalkai\nMarimi, in one great house; they were all descended from her. They\nwere the Hakayamchiwi,--all the Haka people.\n\nNow, there was a deadly quarrel between the Hakas and the Tennas, who\nlived near them, and it began in this way: The Tennas invited the\nHakas to a hunt in the mountains; ten of each people were to make a\nparty of twenty. One Tenna went early the first morning to make a fire\nat some distance from the sweat-house, at a meeting-place for the\nhunters of both sides. Ten Hakas went out early, were first at the\nfire; but the Tennas came, and then the twenty stood around to warm\nthemselves,--the Tennas on the north and the Hakas on the south side\nof the fire.\n\nThe Hakas had flint arrow-heads, good ones; the Tennas had arrow-heads\nof pine bark. While they were warming themselves, a Tenna said to a\nHaka, \"Let me see your arrow-point.\"\n\n\"Here it is,\" said the Haka; \"look at it.\"\n\n\"He, he, he!\" laughed the Tenna; \"that point is no good!\" He held it\nout, looked at it, and laughed again. \"If I put it down my throat, it\nwon't hurt me.\"\n\n\"Let me see your arrow-point,\" said the Haka.\n\n\"Here it is,\" said the Tenna.\n\nThe Haka looked at the pointed pine bark, laughed, and said: \"That is\nno arrow-head; that is nothing but pine bark. If I stab myself behind\nwith your arrow-head, it won't hurt me. I shall not die.\"\n\n\"Let me see you stab yourself,\" said the Tenna.\n\n\"Look at me. I'll stab myself behind with it.\"\n\nThe Haka stabbed himself, and the Tenna's arrow-head broke; it did not\nhurt him a bit. \"You see,\" said he, \"I am not dying.\"\n\n\"Let me see your arrow-head,\" said the Tenna.\n\nHe gave the arrow-point, and the Tenna stabbed himself in the same way\nthat the Haka had. The arrow-head was very sharp and went into him,\ncut him,--cut his intestines. He fell over and lay on the ground, lay\nthere groaning.\n\n\"You see that my arrow-head is good; it will kill any one,\" said the\nHaka.\n\nRight away the Tenna was dying; very soon he was dead. When the Tennas\nsaw that their brother was dead, they rushed at the ten Hakas and\nkilled them hand to hand before they could use arrows, before they\ncould save themselves.\n\nThe Tennas went home, but the Hakas did not go home that evening.\n\nNext morning early one of the Tennas came to the house of the Hakas,\nand called out,--\n\n\"Come to the fire, cousins; come to the fire. We will meet you there.\nOh, cousins, it is time to go hunting; be up. Your brothers who went\nyesterday are going again to-day.\"\n\n\"We will go,\" said the Hakas, who did not know that their brothers\nwere killed.\n\nThe Tennas had a fire in the same place as the first day, and were\nthere waiting. After a time the ten Hakas came and stood at the fire\nin the same way as their brothers had stood a day earlier. They did\nnot quarrel now, but went to the woods soon. The Tennas had everything\nready for hunting; other Tennas were hidden in the woods, and ten more\nHakas were killed by them that day.\n\nOn the third morning a Tenna came to the Hakas and called,--\n\n\"Cousins, it is time to be up, time to hunt. Your brothers of\nyesterday and the day before are all waiting.\"\n\n\"We will go, we will go,\" said the Hakas.\n\nThe fire was ready; the Tennas were there. They came earlier, and\nacted just as they had acted the second day. Ten more Hakas were\nkilled by them that day.\n\nThe Hakas would not go on the fourth day. The Tennas began now to kill\nHakas whenever they found them out hunting, or fishing, whenever they\nsaw them in the woods anywhere. When the Haka women went to dig\nroots, or find worms, or gather acorns, the Tennas killed them\nwherever they caught them. When the children went out to play or went\nto get water, they killed them. The Tennas killed on till only one old\nwoman, Tsuwalkai Marimi, and her grandson, Tsawandi Kamshu, were left\nof all the Hakas.\n\nOne evening Tsawandi Kamshu hung his bow (an old bow bound around\nclosely with deer sinew) over his bed on the south side of the\nsweat-house. With this bow he hung an otter-skin quiver full of\narrows.\n\n\"My grandmother,\" said he in the night, \"I may not come back\nto-morrow. If anything happens, the bow and the quiver and all that\nare with them will fall on the bed. You will know then that some one\nhas killed me. But a child will rise from the spittle which I have\nleft near the head of the bed; a little boy will come up from the\nground.\"\n\nTsuwalkai Marimi listened, said nothing, made no answer. Tsawandi\nKamshu went out the next morning at daybreak, stayed out all that day.\nAt dusk the bow fell with the quiver.\n\nThe old woman began to cry. She cried bitterly. \"All our people are\ndead,\" said she. \"All our people are gone, and I am alone.\"\n\nShe went around crying; went along the four sides of the house; went\nto where the bows, arrows, and otter-skin quivers were hanging; cried\nall that night, cried all the next day.\n\nThe Tennas watched for the old woman, watched closely. They wanted to\nkill her, but they could not break, into the house, and she would not\ngo out to them. They wanted to kill her and put an end to the last of\nthe Hakas.\n\nWhile Tsuwalkai was crying the second night, the Tennas were near the\nhouse listening and watching.\n\n\"The old woman is laughing,\" said they. \"She is having some feast;\nthat is why she is laughing. She must be glad, that old woman.\"\n\nTsuwalkai heard these words of her enemies. \"Oh, Tennas, do not talk\nthat way,\" said she. \"Something may happen yet that will hurt you.\nSome one may come who will make your hearts sore. You may drop tears\nyet, you may be sorry.\"\n\nThe old woman cried the third night and third day. The fourth night\nshe dropped no tears, but she could not sleep. In the middle of the\nfourth night she heard crying on the ground near Tsawandi Kamshu's\nsleeping-place. A little baby was crying, rolling, struggling,\nwailing. The old woman listened, she heard \"U n\u00e1, u n\u00e1.\" She was\nfrightened at first.\n\n\"I must be dreaming of a baby, I must be dreaming,\" said she. \"Oh, my\npeople are making me dream. I hear a noise like the crying of a baby\nin my sweat-house. Oh, it is no baby; I am only dreaming.\"\n\nThe baby cried on, kept crying. The old woman went to the spot where\nthe crying was, looked, found a baby covered with dirt, mud, and\nashes. She had not carried the ashes out since her grandson had gone;\nshe could not carry them. The Tennas were watching outside for her,\nwatching to kill the old woman. The baby rolled around in the dirt\nand the ashes.\n\n\"I don't think any one brought that baby into this house,\" said the\nold woman to herself. \"Tsawandi Kamshu said that a baby would come\nfrom the ground, would rise from his spittle. Maybe this is his spirit\nthat has come back and is a baby again. I will call this baby Tsawandi\nKamshupa.\"\n\nShe took up the baby, a little boy, washed him, washed him all night,\nthe little child was so dirty. She washed him in cold water, and he\ngrew while she washed. She washed him till morning, but gave him no\nfood.\n\nThe Tennas heard now the noise of two people inside. Tsuwalkai Marimi\nfelt glad, she had the company of this little boy. All day and two\nnights she washed the child. He ate nothing.\n\n\"I want you to live and grow large, little boy,\" said the old woman.\n\"I want you to grow quickly; you will be a great help to me.\"\n\nThe little boy did not know what was said yet. She washed the child,\ntalked three days and three nights to him. The little boy could creep\naround the house now, could creep through every part of it. She washed\nhim in the night, in the day; washed him often. He grew very fast. In\nten days he was a man full grown. He could talk now as well as any\none, and one day he asked the old woman,--\n\n\"What house is this? What people live here?\"\n\nShe told him the whole story of her people; told how all had been\nkilled by the Tennas in the woods, in the fields, on the water.\n\n\"I am sorry to hear what you tell,\" said he.\n\nHe asked now for a bow. She gave him a fresh one. He broke it.\n\n\"I want one to kill birds outside with it.\"\n\n\"You must not go out,\" said the old woman; \"bad people are near us.\"\n\n\"I only want to kill birds. Whose arms are these?\" asked he, pointing\nto knives, bows, and arrows on the walls.\n\n\"Oh, it makes me sorry to tell you, it makes me sorry to talk of them.\nThese are the arms of many men. The Tennas killed all of them.\"\n\nShe went to the west side of the house and gave him bows. He broke one\nafter another. He broke every bow on the walls except one. When he\ncame to his own bow, his old bow, he laughed. He took it himself\nwithout asking. He tried and could not break it; tried again, laughed,\nand was glad.\n\n\"Tsuwalkai, whose bow is this?\" asked he.\n\n\"That was the bow of a good man.\"\n\n\"He was a good man, I think,\" said Tsawandi Kamshupa; \"why did he die?\nThere was a good man in this house; he had that bow; he was a great\nfighter.\"\n\nTsawandi Kamshupa tried again to break the bow with his feet and\nhands, but he could not.\n\n\"There was a good man in this house,\" said the old woman, \"the best\nman of all the Haka people. That was his bow.\"\n\n\"I wished to go hunting to-day, but I will go very early to-morrow. I\nwill go before daylight,\" said Tsawandi Kamshupa. \"I am going to look\naround. I am going a short distance to hunt. I will come back; have no\nfear.\"\n\nThe old woman was afraid. She had lost the owner of the bow, the best\nof her grandsons.\n\n\"I will only go down south a little way,\" said he.\n\nEarly next morning he took a deerskin, wrapped it around his body,\ntied a belt around his waist, and took his arrows. There was dew on\nthe grass yet. He looked down the mountain-side, saw many people near\na big fire, and said,--\n\n\"I know who those people are; they are Teptewi\" (Tenna women).\n\nThere were fifty of them. They had come to that swampy mountain-side\nearly in the morning. They had come before daybreak to dig worms and\ngather clover. Each had a stick to dig worms with.\n\nThe young man stood watching these women, and said to himself: \"What\nshall I do? These Tennas have killed all my people except my old\ngrandmother. They tried to kill her. They will kill her and me if they\ncan. What shall I do? There are a great many women there. I will kill\na lone one to begin with, then hide my bow and quiver and go to those\nfarther down.\"\n\nHe went along the slope somewhat, came to one Tenna woman, and killed\nher. The others did not see him, did not know that he was on the\nmountain, thought that all the Hakas were dead.\n\nHe opened the Tenna's throat, took her heart, put it inside his\nblanket, and left the body dead on the ground. The other Tenna women\nwere working not far from a fire. These women had taken their teeth\nout and hung them on a tree near the fire. Whenever they were angry\nthe women put these teeth in their mouths to bite with.\n\nTsawandi went along the mountain-side carefully. \"I will go to that\nfire,\" thought he. Then he sprang up and stood near the fire, warmed\nhis hands. The women did not see him yet. One looked up at the fire,\nbut saw no one. \"Hei!\" cried he, \"you women are out very early. Come\nhere and warm yourselves. Cook worms for me; I am hungry, I want\nworms.\"\n\nThe women gave no answer, said nothing. They were afraid; they could\nnot bite, for their teeth were out. \"If I had my teeth, I would kill\nthat man,\" thought each woman.\n\nTsawandi kept his eye on the teeth, which were at one end of the fire;\nhe would let no woman come near them. \"Come up! come up!\" called he.\nAt last they came up and sat near the fire, but could not get their\nteeth. \"I did not know that women go out in the morning so early,\"\nsaid he. \"I saw a deer some distance back here and killed it. I was in\na great hurry. I took only a small piece of meat.\"\n\nHe took out the heart, cut it into pieces, roasted them by the fire;\nthen he gave some to each woman. The women were hungry, and were glad\nto get meat.\n\n\"Have you no bread?\" asked Tsawandi.\n\n\"We have no bread,\" said the women.\n\n\"Well, I have acorn bread.\" He had no bread, but he put his hand in\nhis bosom and thought, \"I want bread of red flint meal.\" This bread\ncame to his bosom, and he gave each woman a piece of it. \"My\ngrandmother makes good bread,\" said he. \"I carry it with me always to\nshow people and let them have some to eat. Every one likes my\ngrandmother's bread.\"\n\nThe bread tasted well; all ate. He watched their teeth closely. Very\nsoon a woman fell dead; then all fell quickly and died. He cut their\nhearts out--fifty hearts--and carried them under his deerskin. He went\nfarther south now; ran quickly. He saw fifty more women working near a\nfire; went near the fire, sprang up to it, and cried,--\n\n\"Hu, hu! women, you are out early; why so early? It is cold; come warm\nyour hands. Give me something to eat; give me worms and clover; give\nme something to eat, and I will give you something; I will give bread,\nI will give venison.\"\n\nThese women had come out to dig roots; their teeth were hanging on a\ntree near the fire. The Tenna women never kept their teeth in their\nmouths while they were working. \"I wish my teeth were in my mouth,\"\nthought each woman, \"I would kill that man.\"\n\nAll these fifty women came up to the fire, ate acorn bread as the\nothers had eaten, and died.\n\nFrom this fire Tsawandi Kamshupa went to another, and that morning he\nkilled all the Tenna women who were out; not one was left alive,\nexcept a few who had remained at home in the sweat-house. He went\nfarther south now; went to their sweat-house. It was still early\nmorning. All the Tenna men were at home. \"How shall I kill them?\"\nthought Tsawandi. \"I will go into the house and say that I am sent by\nmy brother to invite them to a feast and a hunt. They'll believe\nthat.\"\n\nHe looked down from the top of the house. There were many Tennas\nthere. All the Tenna men were in the sweat-house. Tsawandi Kamshupa\nwent in boldly; sat near the fire, warming his hands. The Tennas\nwhispered to each other, \"That's my blood, sister; that's my blood,\nbrother!\" meaning, \"he's my share; I'll eat him.\"\n\n\"Oh, you Tenna people, what are you talking of? I am your neighbor. I\ndo not live very far from you, I am no stranger. I have come down here\nearly this morning to invite you to a feast, to a hunt. Tsawandi\nKamshu sent me down here to ask you; he would like to see you at his\nsweat-house.\"\n\n\"This one here looks like Tsawandi Kamshu himself,\" whispered some.\n\n\"Oh, no,\" whispered others. \"Tsawandi Kamshu is dead this good while.\nWe killed him.\"\n\n\"What are you telling each other?\" interrupted Tsawandi Kamshupa. \"I\nam not Tsawandi Kamshu. He does not look like me. He is my brother. He\nsent me to ask you to hunt. I killed some deer on the way here, but\ncould bring only their hearts. Here are the hearts.\"\n\nHe cut the hearts into pieces, gave them all to the Tennas. They\nroasted the hearts and ate them. He gave flint bread to them, as he\nhad to the women on the mountain slope. All ate the bread, praised\nit, asked for more, ate it very eagerly. They began soon to fall on\nevery side. Four Tennas only would not eat the flint bread. They\nclosed the ground door, fastened it outside, went to the top of the\nsweat-house, and watched. Soon every Tenna in the sweat-house was\ndead.\n\nTsawandi Kamshupa looked up and saw the four Tennas there looking down\nat him. Their four heads were close together, and they looked very\nangry.\n\n\"Why are you four looking down here so? What are you watching for,\nwhat are you trying to do up there? The people down here have all gone\nto sleep, and can't talk with me. I want you men to talk a while. Come\ndown, you, and talk with me; then I'll go home.\"\n\nThe four Tennas said nothing.\n\n\"You want to catch me; I know that. I will show you how I can jump.\"\n\nThey said nothing, watched sharply, sitting opposite each other with\ntheir long teeth sticking out. When he saw that they would not leave\nthe opening, he said again, \"I will show you how I can jump.\"\n\nHe bent to one side a little, shot up like an arrow, darted out\nbetween the four. The next thing the Tennas saw was Tsawandi Kamshupa\nin the field beyond the house.\n\nWhen he had passed through the opening, the Tennas closed their jaws\nwith a snap, and almost bit each other's noses off. Their bite was too\nlate.\n\nTsawandi Kamshupa now sent three arrows from his old bow. They went\nthrough the hearts of three Tennas; they dropped dead where they\nstood. The fourth ran away, ran with all his strength, was never seen\nin that place again. He ran northwest, and from that Tenna come all\nthat are in the world in our time.\n\nTsuwalkai Marimi could go out now and dig roots. She was free to go\nanywhere. While digging one day she saw the strong stalk of shitpayu\nsticking out of the ground. She dug around it and below the roots,\nfound a little baby. The stem was growing out of the child's navel.\nShe took the baby, twisted the stalk off, and bound up the child. She\nhad nothing to wrap around the little one; so she took her skirt made\nof buckskin, the only clothing she wore, and wrapped it around the\nbaby. Holding it close to her breast, she fondled the child and\nsaid,--\n\n\"Grow, little boy, grow quickly; you will be company yet for your\ngrandmother.\"\n\nShe brought the boy home, washed him, washed him many times, put him\nin a wildcat skin. When Tsawandi Kamshupa came and saw Tsuwalkai with\nthe baby, he wondered and cried,--\n\n\"Oh, grandmother, where did you find the little boy?\"\n\nShe told how she had found him in the field, dug him out of the\nground, and brought him home. That same day Dari Jowa, Tsawandi\nKamshupa's great friend, came, and, seeing the little boy, laughed\nloudly.\n\n\"Oh, my aunt,\" said he, \"that is not your baby. Where did you find\nthat little boy?\"\n\nShe told him the same story that she had told her grandson.\n\nThe baby grew quickly, grew large in a little while.\n\n\"Oh, my aunt,\" said Dari Jowa, \"give this boy to me. I want to hear\nhim talk. I want him for myself. I will take good care of him. I want\nto hear him talk, I want to hear him shout. He will be a great\nshouter. Oh, my aunt, give this little boy to me.\"\n\nThe old woman agreed at last. Dari Jowa took the boy and called him\nIlhataina. One day Dari Jowa brought Ilhataina to the sweat-house and\nsaid, \"Talk now.\"\n\nIlhataina began to talk, and the sweat-house trembled. He shouted; the\nwhole earth shook. He was thundering.\n\n\n\n\nILHATAINA\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Ahalamila=, gray wolf; =Demauna=, pine marten; =Gowila=, lizard;\n=Ilhataina=, lightning; =Jul Kurula=, woodgrub; =Jupka=, butterfly of\nthe wild silkworm; =Tsor\u00e9 Jow\u00e1=, a kind of eagle.\n\n       *       *       *       *       *\n\nNear Jigulmatu lived Tsore Jowa, a very old woman. Once in the spring\nshe went west to dig roots, and found a great clump of them. \"I'll\ncome to-morrow and dig these,\" thought she, and went home.\n\nNext morning she went to get the roots. She dug around the whole\nclump, but could not pull it up. She dug deeper, pulled and tugged; at\nlast the roots came, and on them a little boy with eyes staring out of\nhis head. She pushed the eyes back, cured him, put him in a\nrabbit-skin blanket which she wore, and went home. She washed the boy\nall day, and did not sleep at night. She washed him all the time. When\nfive days old, he had grown a good deal. On the sixth day he crept; on\nthe ninth he walked. When fifteen days old, he was a strong but very\nsmall boy.\n\n\"I want a bow and arrows,\" said he.\n\n\"You must not go out,\" said the old woman, \"you must not leave my\nsight.\"\n\nHe teased till at last she gave him a bow and said, \"You must stay on\nthe housetop, and not go away.\"\n\nWhile he was on the house a bird flew up, perched on a tree-top, and\nasked, \"Why doesn't your mother nurse you?\"\n\nThe bird repeated this and flew away. The boy cried; came down and\ntold his grandmother.\n\n\"Where are our people? Tell me,\" said he.\n\n\"Our people were many,\" said she, \"but Gowila killed them all. We have\nno people now.\"\n\n\"Who is Gowila?\"\n\n\"Oh, he is strong and terrible; you must not see Gowila.\"\n\nThe boy walked around the house then, looked at the walls, and asked,\n\"May I have that bow hanging there?\"\n\n\"You may if you like,\" said she, \"but you are too weak to use it. You\nare very small, a little fellow.\"\n\nHe started at the east side of the sweat-house and went northward,\ntried the first bow, broke it; went on, took another, broke that. Then\nhe went around the whole house, breaking every bow that he came to,\ntill on the south side he reached the last bow. It was made of deer\nsinew. He bent that, tried his best, tried again and again, could not\nbreak it. \"What kind of a bow is this?\" thought he. \"It is the\nugliest, the oldest, but I cannot break it.\" He took the bow and a big\nstone to crush it. The bow flew out of his hand, and the stone fell.\n\n\"How did the man die who used this bow?\" asked the boy.\n\n\"Gowila killed him, and those who had the other bows,\" answered the\nold woman.\n\n\"I will go for wood now and sweat.\"\n\n\"Do not go far,\" said Tsore Jowa.\n\nThe boy ran off to the east, seized a big pine-tree, tore it up with\none pull, and took it home in one hand. He made a big fire and put\nstones on it.\n\n\"Bring water, my grandmother,\" said he; \"then I will tell you what to\ndo.\" The old woman filled a great basket with water. The stones were\ndropped in when red-hot, and the water boiled quickly.\n\n\"Grandmother, put me into the boiling water.\"\n\nThe old woman was frightened, but did what he told her.\n\n\"Cover me closely,\" said the boy.\n\nShe covered him with another tight basket. He lay in the water till\nthe cover flew from the basket, and he was thrown through the opening\nin the top of the sweat-house and dropped on the roof outside. He ran\ndown, swam in the river close by, and then went back and talked with\nthe old woman.\n\n\"You will be very strong,\" said she. \"You will be called Ilhataina.\"\n\nHe ran east a second time; brought sugar-pines. He did not sleep, he\nsang without stopping. Rocks were made hot as before, and dropped into\na bigger basket. The old woman put in Ilhataina, and covered him with\nfour closely woven baskets. He was in the boiling water till the four\ncovers burst off, and he flew up through the opening in the top of\nthe sweat-house. He ran down again to the river, and while swimming\ntalked to himself, saying,--\n\n\"I will meet Gowila to-day, I will meet Gowila to-day.\"\n\nAt sunrise he went home. \"Grandmother, I am going out a short way,\"\nsaid he, taking down his old bow and one arrow.\n\n\"Oh, grandson, you must not go far; you must not leave my sight,\" said\nthe old woman.\n\nHe counted twenty otter-skin quivers filled with arrows, and said, \"I\nwill take these.\"\n\nShe cooked roots for his breakfast, and brought a small basket full\nfor him to take with him. He went west to a grove of trees, made a\nfire there, and caused salmon to hang all around on the tree branches.\nCrowds of men and women were heard talking and laughing near by. He\nmade it so. There were no people in the place. He made the noise to\nentice Gowila.\n\nHe began to dig roots then. He dug without raising his head, dug and\nworked on, singing songs as he worked. Soon a big ugly old man from\nthe north came. This was Gowila. He had a great dog, and a deer head\nwas hanging at his back, with long horns on each side of it.\n\n\"You sing a nice song,\" said he.\n\nIlhataina never looked up.\n\n\"Come to the fire,\" said Gowila.\n\nThe boy said nothing; dug all the time.\n\n\"Come to the fire; I am hungry,\" said Gowila.\n\nAfter a time Ilhataina went to the fire.\n\n\"You sing well,\" said Gowila. \"Where did you come from?\"\n\n\"From Jigulmatu. People sing well at Jigulmatu, and they dance well.\"\n\nGowila sat down near the fire. \"Put roots in my mouth. Put in more,\"\nsaid he, when the boy gave him some.\n\nThe boy fed Gowila until he had eaten all the roots in the basket.\n\n\"How many people are digging roots around here?\" asked he.\n\n\"I do not know; a great many,\" said Ilhataina.\n\nA loud noise of people was heard a short distance away,--a noise of\nmen and women laughing and talking. Gowila saw blankets and baskets\nnear the fire. Ilhataina made the appearance of them. There was\nnothing there but the twenty otter-skin quivers and the ugly old bow\nand one arrow in his hand.\n\n\"Give me your bow,\" said Gowila; \"let me look at it.\"\n\nHe asked again and again till the boy gave the bow. Gowila threw it\ninto the fire.\n\n\"Why do that?\" asked Ilhataina, snatching his bow from the fire. \"Let\nme see your bow.\"\n\nGowila handed the bow to him. Ilhataina broke it with his left hand,\nand then sprang toward the east. Gowila was very angry, and said\n\"Teh!\" to his dog. The dog rushed at the boy. Ilhataina shot and hit\nthe dog. He shot all the arrows but one from ten quivers. Every arrow\nhit but did no harm to the dog. Just then one of the seven stars (the\nPleiades) called to Ilhataina,--\n\n\"Shoot him in the little toe and he will die.\"\n\nThe boy hit the dog's little toe. He fell dead.\n\nIlhataina ran to the fire where Gowila was standing. \"You cannot kill\nme,\" said he to Gowila; \"you are big and strong, but you cannot hurt\nme.\"\n\n\"I will kill you,\" said Gowila; and he sent an arrow at him. It\nmissed.\n\nIlhataina shot his arrow and it struck. Every arrow that he sent went\ninto Gowila, but no arrow struck Ilhataina. All the arrows but one\nwere gone from the second ten quivers. That moment one of the seven\nstars called to Ilhataina,--\n\n\"Shoot at his little toe. If you hit him there, he will die.\"\n\nIlhataina struck Gowila's little toe, and he dropped dead.\n\nIlhataina skinned Gowila, stripped him from head to foot, put the skin\non himself, and became just like his enemy. Next he struck the dog\nwith a red rose switch, and the dog jumped up alive and glad to see\nhis master. Ilhataina hung the deer head behind his shoulders, took\nhis quivers, and went home. Gowila's dog followed him. When near the\nhouse, he made heavy steps, and the old woman looked out.\n\n\"Oh, Gowila is coming! Gowila is coming!\" cried she, terribly\nfrightened.\n\n\"Grandmother, don't be afraid; it is I. Gowila is dead. I have killed\nhim. I am wearing his skin. I am as big and as ugly as he was. I will\ngo to his house to-night, I think. I have brought his liver and\nlights with me.\"\n\n\"Go, grandson, go. I fear nobody now.\"\n\nIlhataina went away, saying, \"I will be here about sunrise to-morrow.\"\n\nHe went north to Gowila's sweat-house, went a long way, went quickly,\nwalked up to the house, was just like Gowila. A great many people lived\nin that house. All kinds of snake people were there,--rattlesnakes,\nbull-snakes, water-snakes, striped snakes, all kinds of snakes.\n\nHe hung Gowila's liver and lights outside, went in, and sat down\nbetween Gowila's two wives. The dog lay down in his own place. The\nwives were Pupila women, two sisters.\n\n\"Bring in the meat which I hung up outside and cook it,\" said\nIlhataina to the elder wife.\n\nHe cut the liver and lights into small bits, and the two women boiled\nthem. There was a great steam and a strong smell from these pieces.\nAll in the house were blind except the two wives, and only one of the\nblind people spoke, Gowila's younger brother. \"I smell Gowila's\nflesh,\" said he.\n\n\"How could you smell Gowila's flesh when I am Gowila?\"\n\nIlhataina was very angry, and dashed live coals through the house. All\nwere terrified. All ate of the meat except Gowila's younger brother.\nHe was very wise and wouldn't touch it.\n\nIlhataina went out and found a great many legs around the house.\nGowila had eaten the bodies of thousands of people and thrown the legs\naway. Ilhataina gathered these into one place and went back to the\nhouse.\n\n\"Blind people,\" said he, \"I wish you would sing, and you, my wives,\ndance for me. I'll go to sleep then.\"\n\n\"We will sing,\" said they, \"and dance.\"\n\nThe blind people sang, and the two women danced. Soon the men and the\ntwo women stopped. Ilhataina made them all drowsy, and they fell\nasleep. Then he went out, fastened the door, and said,--\n\n\"I want the walls of this house to be covered with pitch.\"\n\nThe whole house was covered with pitch, and then he set fire to it.\nSoon he heard terrible screaming inside and crowds running around in\nthe sweat-house. None could get out, and all were burned to death\nquickly.\n\nIlhataina tied the legs together with a long grapevine and carried\nthem home. He was there about daylight. He placed them all in the\nriver and went to the sweat-house.\n\n\"Hide me, and then lie on your face with your arms under your head,\"\nsaid he to his grandmother.\n\nThe old woman put him in one basket and covered him with another, then\nlay herself as he had directed.\n\nIn the middle of the forenoon there was a great noise of people rising\nout of the river. They came in through the top of the sweat-house.\nWhen all were inside, the old woman stood up. All her people were\nalive there before her,--Demauna, Jupka, and others; all had come\nback.\n\n\"Who brought us to life again?\" asked Demauna. \"Show me the person.\"\n\nThe old woman took Ilhataina out of the basket and carried him to\nthem. Demauna caught him in his arms. \"Well done, my brother!\" said\nhe. All the rest called him brother.\n\n\"Let me have him,\" said Ahalamila.\n\n\"No,\" answered Demauna; \"I will keep him myself.\"\n\nThey asked the old woman where she had found Ilhataina. She would not\ntell.\n\n\"Will you sweat?\" asked Ilhataina.\n\n\"Yes,\" said all the people.\n\n\"I will bring wood,\" said he.\n\nWhen he ran out, the sweat-house danced in its place. All thought he\nwas too small to carry wood, but when he snatched a tall fir the earth\ntrembled. When he touched a big sugar-pine, he crushed it. He brought\ngreat trees in a moment, and when he put them down the place shivered.\nAll were in terror.\n\nWhen Ilhataina talked the whole world was afraid, and when he moved\nthe ground which he walked on was quivering.\n\nAll sweated, swam in the river, and went back to the old woman's.\nIlhataina walked across the house, and his heart shook as if it would\njump from his body.\n\n\"I am not going to stay here,\" said he.\n\nWhen Demauna heard this, he cried, and the old woman cried.\n\n\"My brother,\" said Demauna, \"I should like to know where you are\ngoing. I wish you would stay with us.\"\n\nIlhataina made no answer.\n\n\"My brother,\" said Jupka, \"if you will not stay here, I wish you\nwould go to the sky. Now,\" said Jupka, \"will you take beads as a gift\nfrom me?\"\n\n\"No.\"\n\n\"Shells?\"\n\n\"No.\"\n\n\"Wolf robes?\"\n\n\"No.\"\n\n\"Wildcat robes?\"\n\n\"No.\"\n\n\"Foxskin robes?\"\n\n\"No.\"\n\nJupka wore an old ragged rabbit-skin robe. He had worn it a long time.\n\"I think you like this,\" said he.\n\n\"Yes,\" answered Ilhataina, \"that's what I want.\" He took the old robe\nand tied it with weeds around his waist. \"Now I am ready to leave you.\nCome out and see me go.\"\n\nThere was a black cloud in the sky. Ilhataina had brought it there. \"I\nwill go up to that place,\" said he. \"Whenever rain comes in future, it\nwill be water falling from my rabbit robe.\"\n\nAll hurried out. Jupka's son, Jul Kurula, who was wrapped in a black\nbearskin, came down into the sweat-house and cried; he didn't wish to\nlose Ilhataina.\n\n\"Now, my friends,\" said Ilhataina, \"I leave you; hereafter when you\nsee me travel I shall go like this;\" and he went with a flash to the\nblack cloud.\n\nHe was taken into it, and now he stays there.\n\n\n\n\nHITCHINNA\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Hitchinna=, wildcat; =Hitch\u00edn Marimi=, wildcat woman, his wife;\n=Hitchinpa=, young wildcat; =Metsi=, coyote; =Putokya=, skull people,\nor head people.\n\n       *       *       *       *       *\n\nHitchinna had a wife and a son a few days old. Hitchinpa, the little\nson, was sleeping, and Hitchin Marimi, the wife, was taking care of\nher child. Hitchinna had dreamed the night before, and his dream was a\nbad one.\n\n\"I had a dream last night,\" said he to his wife, \"a very bad dream.\"\n\n\"What did you dream?\" asked she.\n\n\"I dreamed that I climbed a big pine-tree; the tree was full of cones.\nI was throwing them down, had thrown down a great many, when at last I\nthrew down my right arm. I dreamed then that I threw down my left\narm.\"\n\nHe told her no more. That morning early, before he had talked of his\ndream, the woman said,--\n\n\"I should like to have pine-nuts; I want to eat pine-nuts; I am hungry\nfor pine-nuts.\"\n\nHe went out to find the nuts, and she went with him, taking the baby.\nThey came to a large pine-tree, and he climbed it. Hitchin Marimi put\nthe baby aside on the ground, and made a fire at some distance to\nroast the pine-cones.\n\nHitchinna threw down cones; she roasted them to get out the nuts. He\nthrew down a great many cones. She roasted these cones and pounded the\nnuts out.\n\nAfter a while Hitchinna's right arm fell off; he threw that to the\nground, then he threw down his left arm. His left leg came off; he\nthrew it down. Next his right leg dropped off, and he threw that to\nthe ground.\n\nThe woman was roasting and pounding the pine-cones; she did not look\naround for a good while. At last she went to the tree, found blood on\nit, and looking up, saw that her husband was throwing himself down,\nthat there was not much left of his body.\n\nHitchin Marimi was scared half to death; she ran away home. She was so\nterrified that she left the little child behind, forgot all about it.\nWhen she reached home, she called the people together and said,--\n\n\"My husband went up into a pine-tree; he threw down a great many\npine-cones. Then he began to throw himself down; first he threw one\narm, then the other. We must hurry and hide somewhere; he will be bad\nvery soon; he will kill us all if he finds us.\"\n\nThe people asked, \"Where can we go to hide from him,--north, south,\neast, or west?\"\n\n\"I know a good place,\" said one man, \"and it is not too far from\nhere,--Wamarawi.\"\n\n\"Well, we must go to that place, and go very quickly,\" said\nHitchinna's wife; and all the people agreed with her.\n\nThe people ran to Wamarawi, which is a round mountain; they ran the\nwhole way and went into a cave in the mountain. When all were inside,\nthey closed the entrance very firmly, shut it up tight. Nothing could\nget in through that door.\n\nAfter his wife had run home, Hitchinna threw down his ribs one by one,\nand kept asking his wife if she was there. He got no answer. She was\ngone and he did not know it. He threw down first all the ribs of his\nright side, then all of his left side. Every time he threw a rib he\ncalled, \"Uh! Uh!\" to his wife.\n\nAt last there was nothing left of him on the tree but his head, and\nthat came down soon after. His eyes were very big now, sticking out,\nstaring with a wild and mad look. The head lay under the tree a while.\nHitchinna had become another kind of people. He had become a Putokya.\nHe was one of the skull people, a very bad terrible people. Each one\nof them is nothing but a skull.\n\nPutokya is new now. He has a new mind, new wishes. He is under the\ntree, and lies there a little while. He cannot walk any more. He can\nonly roll on the ground like a ball. After resting and thinking a\nwhile, he starts to find his wife; rolls till he comes to the fire.\nThere is no woman there. He looks around, cannot find her, looks\nagain, and sees the baby. He rolls to the baby, catches it in his\nmouth, eats up the baby in one moment. The head talks then, and\nsays,--\n\n\"I dreamed last night that I ate up my own son.\"\n\nHe is dreadful now. He scatters the pine-cones, quenches the fire,\nrages, roars awfully, a real Putokya. He rolls, bounds, knocks against\na tree, cuts it down, breaks it to pieces, scatters it.\n\nNext he starts for the village, springing and bounding along like a\nfootball, making a terrible wind as he goes, reaches the house, looks\nthrough it. All are gone from the house and from the village. All have\nrun off to Wamarawi.\n\nFirst he knocks against his own house, breaks it, smashes it to\npieces, and then he breaks all the other houses in the same way, one\nafter another. He scatters and smashes up everything, wrecks the whole\nvillage, just as if a strong whirlwind had gone through it. The people\nare all in Wamarawi, in the stone cave in the mountain, a very great\ncrowd of them.\n\nPutokya looks around, finds tracks, follows the people southward, goes\nwith a terrible roar, raising a storm as he moves. He breaks\neverything he strikes, except rocks. From these he bounds off like a\nfootball.\n\nHe follows the people of the village, follows on their tracks, stops\nbefore Wamarawi, rolls up to the entrance, listens quietly, hears a\nsound inside like the buzzing of bees. Putokya is glad. He stops a\nwhile and thinks what to do. \"You cannot go from me now,\" says he.\n\nAll the people were inside except Metsi; he had gone north somewhere.\n\n\"I will break in the cave,\" said Putokya.\n\nHe began at the west side, went back a whole mile, bounded, rushed,\nhurled himself at the mountain, whistled through the air with a noise\nlike the loudest wind, struck the mountain, made a great hole in it,\nbut could not go through to the cave. Putokya felt sure that he could\nbreak through. He went back a whole mile again from the north side,\nbounded, rushed forward, made a tremendous hole in the north side; but\nhe could not go through, and the rock closed again.\n\nThe people inside are glad now; they are laughing, they think\nthemselves safe,--jeer at Putokya. Putokya hears them. He is angrier\nthan ever, he is raging. \"I will try the east side,\" said he; \"that is\nbetter.\"\n\nHe went back as before, bounded forward, made a deep hole in the east,\nbut it closed again, and he left it. He tried the south. It was just\nlike the other sides. Putokya stops a while, is afraid that he cannot\nget in, that he cannot get at the people.\n\n\"The Yana are not very wise,\" said he. \"I should like to know who told\nthem what to do. They did not know themselves. Who told them to go to\nWamarawi?\"\n\nHe tried to go to the top of the mountain and make a hole there. He\ncould not roll up in any way. He fell back each time that he tried. He\ncould travel on level ground only, he could only rise by bounding.\n\n\"I cannot go up there, I am not able,\" said he.\n\nHe lay down close to the entrance of the cave and thought a while. He\nmade up his mind to bound like a ball, to spring from point to point,\nhigher and higher, on neighboring mountains, till he got very high,\nand then come down on the top of Wamarawi. He did this, went far up on\nthe top of other and higher mountains till at last he was very high;\nthen with a great bound he came down on the top of Wamarawi, came down\nwith a terrible crash. He made an awfully big hole in it, bigger than\nall the four holes he had made in the sides put together; and this\nhole did not close, but it did not reach the cave.\n\nAfter that blow he came again to level ground. He lay there and said\nto himself: \"I have tried five times to get at those people. I will\ntry once more. I may get at them this time.\"\n\nHe went high up in the sky, higher than before. He was angrier and\nmadder than ever, and he came down with a louder crash; the whole\nmountain shook and trembled. No one inside the cave was laughing now;\nall the people were terrified.\n\nPutokya went almost through to the cave. The rock above the people was\nvery thin after this blow, and the hole did not close again.\n\n\"I will not try any more,\" said Putokya; \"I cannot get at the people.\"\nHe was discouraged, and left Wamarawi.\n\nAll the people within were in terror. \"If he tries once more, we are\nlost,\" said they. \"He will burst through and eat us, eat every one of\nus.\"\n\nThe great hole remained on that mountain top, and people say that\nthere is a lake up there now with goldfish in it.\n\nPutokya started north, went toward Pulshu Aina, his own village. As he\nwent toward home, he made a great roaring and wind, cut down trees and\nbrush, people, beasts, everything that he met; he left a clean road\nbehind. He swept through Pulshu Aina, and went farther north, went\nalmost to Jigulmatu.\n\nMetsi was coming down to the south, along the same trail; he was very\nwell dressed. Metsi always dressed well. He wore a splendid elkskin\nbelt and a hair net; he was fine-looking.\n\nMetsi was right in the middle of the trail. He had learned that\nPutokya was out killing people in the south; he heard the roar a great\nway off, and said to himself,--\n\n\"I hear Putokya; he is killing all the people.\"\n\nMetsi thought over what he was to do. \"I will meet him. I will say to\nthis Putokya, 'You are smart, you are good, but you are sick. I will\ncure you.'\"\n\nMetsi took off all his fine clothes in a hurry and hid them, made\nhimself naked. \"I must be quick,\" said he; \"the noise and wind are\ncoming nearer and nearer. I wish a rusty old basket to be here before\nme.\" The basket was there. He wished for an old strap to carry it. The\nold strap was there with the basket.\n\nMetsi made buckskin rings around his arms and legs, turned himself\ninto an old, very old woman, all bent and wrinkled, with a buckskin\npetticoat. He put the rusty basket on his back.\n\nPutokya was hurrying on; the roar grew louder and nearer. Metsi knew\nthat Putokya was very dangerous, and that he must be careful. He took\nwhite clay, painted his face, made a regular old woman of himself.\nPutokya came near. Metsi was ready, the basket on his back and a stick\nin his hand. He was walking along slowly, a very old woman and\ndecrepit. The old woman began to cry, \"En, en, en!\"\n\nPutokya stopped on the road, made no noise, listened to the old woman.\n\n\"He has stopped; he is listening to me,\" said Metsi; and he cried\nmore, cried in a louder voice and more pitifully.\n\nPutokya was quiet. Metsi walked right up to him, looked at him, and\nsaid, \"I came near stepping on you.\" Metsi was crying more quietly\nnow.\n\n\"Are you a dead person?\" asked Metsi.\n\nPutokya was silent.\n\n\"I heard you from where I was,\" said Metsi; \"when you had a bad dream,\nI heard you in the south, heard you everywhere, heard you when you\nturned to be a Putokya, one of the head people, and wanted to kill\neverybody. You used to be good, you used to be wise, but now you are\nsick; you will die, and be among people no longer unless you are\ncured. That is why I started to come south; I started south to find\nyou, to see you. It is a good thing that you came up here; now I see\nyou. I am your relative, your cousin. I want you to be healthy, to be\nas you were before; to have your arms and legs again, to feel well. I\nwant to cure you.\"\n\nMetsi was sobbing all this time. He pretended to be awfully sorry; he\nwasn't, for Metsi wasn't sorry for any one, didn't care for any one on\nearth; he only wanted to put Putokya out of the way, to kill him.\nMetsi was a great cheat.\n\n\"A good while ago,\" said Metsi, \"I met a man like you. He had had a\ndream, and he was nothing but a head, just like you. I travelled then\nas I am travelling to-day, and met this man just as I meet you now on\nthis road. If you believe what I tell you, all right; if you don't\nbelieve, it's all the same to me. I will tell you what I did for that\nman, how I cured him. Do you want me to tell you what I did for him?\"\n\nPutokya was looking all the time with great wildcat eyes at the old\nwoman. Now he spoke, saying: \"Talk more, tell me all, old woman. I\nwant to hear what you have to say.\"\n\n\"Well, I made a man of that head,\" said the old woman. \"I cured that\nPutokya; I made him over. I made him new, and he walked around as well\nas before; I gave him legs and arms; all the bad went out of him; I\nmade him clean and sound and good again.\"\n\n\"How did you do that, old woman?\" asked Putokya. \"How can you make a\nman over again? I want to see that.\"\n\n\"I will tell you how I do it. I will fix you; I will fix you right\nhere on this road, just as I fixed that other man. I made a hole in\nthe ground; a long hole, a pretty big one. I lined it with rocks; I\nmade a little fire of manzanita wood, and when it was nice and warm in\nthe hole, I put plenty of pitch in, and put the man on top of the\npitch. It was good and soft for him, and nice and pleasant on the\npitch. I put a flat rock over the hole. He stayed there a while and\nwas cured.\"\n\nPutokya believed all this; had full faith in Metsi, and said,--\n\n\"Very well, you fix me as you fixed that other man; make me new again,\njust as I used to be.\"\n\nMetsi added: \"I put pitch very thick, one foot all around, and put him\nin the warm hole; covered him up. Pretty soon he began to stretch and\ngrow; grew till he was as good as ever. That is how I cured that man.\"\n\n\"That is good,\" said Putokya. \"Fix me in that way; fix me just as you\nfixed him.\"\n\n\"I will,\" said Metsi. \"I will fix you just as I fixed that man, and\nyou will come out just as he did; you will be in the right way and\nhave no more trouble; you will never be sick again.\"\n\nMetsi did everything as he had said; made a long deep hole, put in\nfire and a great deal of pitch, a foot thick of it.\n\nHe placed Putokya on the pitch; put a wide flat stone over him, put on\nothers; put the stones on very quickly, till there was a great pile of\nthem.\n\nThe pitch began to burn well, to grow hot, to seethe, to boil, to\nblaze, to burn Putokya.\n\nHe struggled to bound out of the pitch; the stones kept him down, the\npitch stuck to him. He died a dreadful death.\n\nIf Putokya had got out of the hole, there would have been hard times\nin this world for Metsi.\n\nWhen Putokya was dead under the pile of rocks, Metsi threw away his\nold things, his basket and buckskin petticoat, put on his nice\nclothes, and went along on his journey.\n\nMetsi was a great cheat. He could change himself always, and he fooled\npeople whenever he had a chance; but he did a good thing that time,\nwhen he burned up Putokya.\n\n\n\n\nTIRUKALA\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Ch\u00edchepa=, spotted chicken-hawk; =Chikpina=, weasel; =Hapawila=,\nwater snake; =Jewinna=, chicken-hawk; =Jewinpa=, young chicken-hawk;\n=Kedila=, soaproot plant; =Matsklila=, turkey buzzard; =Pak\u00e1lai\nJ\u00e1wichi=, water lizard; =Tir\u00fakala=, lamprey eel; =Wirula=, red fox.\n=Weanmauna= means the hidden one.\n\n       *       *       *       *       *\n\nTirukala lived near Jamahdi, on the Juka Mapti Mountain, and he was\nthinking, thinking for a long time, how to change this world, how to\nmake it better.\n\n\"I have to fix this country. I will fix it now,\" said Tirukala. \"I\nwill make it better to live in.\"\n\nWhen he had said this he went off walking and began to sing. All the\nmountains stood too near together at that time, and Tirukala pushed\nthe mountains apart from one another, made room between them. He put\ncreeks everywhere, and big and little rivers. He made springs in\ndifferent places and swamps. He put salmon and other fish into rivers\nand creeks, plenty of them everywhere.\n\nTirukala had two persons to help him, Pakalai Jawichi and Hapawila.\nThe three lived together, working and making the world better to live\nin.\n\nTirukala never ate anything; never took food of any kind. He worked\nalways, and sang while at work. Hapawila made salmon traps and caught\nmany salmon. Just like Tirukala, he sang all the time. After a while\ntwo young girls heard this singing. They were the two daughters of\nKedila. They went out to get wood one day and heard the singing.\n\nThey filled their baskets and went home, put the wood down, then went\nout and listened to the singing. They thought it was very sweet and\nbeautiful.\n\n\"Let us go nearer to the singing,\" said the younger sister.\n\nThey went a little way from the house, sat down, and listened. Again\nthey stood up and went on. Two or three times they did this, going\nfarther and farther. Soon they came in sight of a salmon trap and went\nup to it.\n\n\"I see no one here,\" said each of the sisters. \"Who can be singing?\"\n\nThey looked on all sides of the trap and saw no one. They looked up\nand down the river. There was no one in sight. They sat down near the\ntrap, watched and listened. At last the younger girl saw who was\nsinging. She saw Hapawila in the river, where he was singing.\n\nWhen he saw the girls sitting and listening, Hapawila came out to\nthem.\n\n\"Which way are you going?\" asked he.\n\n\"We heard singing, and came out to listen. That is why we are here,\"\nanswered the elder.\n\n\"Let us go home,\" said the younger.\n\n\"Take some of my salmon to your father,\" said Hapawila; and he gave\nthem two very nice salmon.\n\nThey took the salmon home to their father.\n\n\"Where did you get these salmon?\" asked Kedila.\n\n\"A man who sings and has salmon-traps sent them to you.\"\n\nThat evening Hapawila went to old Kedila's house. The girls saw him\ncoming and were frightened. They liked his singing, but they did not\nlike his appearance. They ran away, found a great tree, climbed it,\nand thought to spend the night there. But Hapawila tracked them, came\nto the foot of the tree, looked up, and saw the two sisters near the\ntop. He walked around, and looked at the tree.\n\n\"Let him come up,\" said the elder sister, \"let him talk a while: we\nmay like him better if he talks to us.\"\n\n\"No,\" said the younger sister, \"I don't like him; I don't want to talk\nwith him.\"\n\nHe tried to climb the tree, but could not. The trunk was smooth, and\nthe tree had no branches except at the top. Now the elder sister fixed\nthe tree so that he could climb to them; she wished for branches on\nthe trunk--they were there at once, and Hapawila climbed up to\nKedila's two daughters.\n\nThe younger sister was angry at this; hurried down the tree, ran home,\nand told her father that her sister and Hapawila were talking to each\nother in the tree-top.\n\nOld Kedila said nothing, and went to bed. A few minutes later the\nelder sister was at home. She, too, ran from Hapawila when she saw him\nthe third time.\n\nEarly next morning Kedila was very angry. He caught his elder\ndaughter, thrust her into the fire, burned her, and threw her out of\ndoors. The younger sister took up her sister's body, and cried\nbitterly. After a while she carried it to a spring, crying as she\ncarried it. She washed her sister's body in the water. It lay one\nnight in the spring. At daylight next morning the elder sister came\nout of the water alive, with all her burns cured and not a sore left\non her.\n\n\"Where can we go now? Our father is angry; he will kill us if we go\nhome,\" said the younger sister.\n\nBoth started west, singing as they travelled.\n\n\"I wish that I had a basket with every kind of nice food in it,\" said\nthe younger sister toward evening. Soon a basket was right there. It\ndropped down in front of her. She looked. There were pine nuts in the\nbasket, different roots, and nice food to eat.\n\nNow, Jewinna lived in the west. He had a very large sweat-house and\nmany people. His youngest and only living son he kept wrapped up and\nhidden away in a bearskin.\n\nAt sunset the two girls came to Jewinna's house, and put down their\nbasket of roots near the doorway. Jewinna's wife went out and brought\nin the two girls. Jewinna himself spread out a bearskin and told the\ngirls to sit on it. He said to his son, who was wrapped up and hidden\naway,--\n\n\"Come out and sit down with these two young girls who have come to\nus.\"\n\nThe youth looked through a small hole in his bearskin; saw the two\nwomen, but said nothing; didn't come out. When night fell, the two\ngirls went to sleep. Next morning they rose, washed, dressed, and\ncombed nicely. Then they went eastward, went toward their father's\nhouse.\n\nJewinna's son, Jewinpa, came out soon after, swam, dressed, ate, and\nfollowed the two girls. They went very fast, went without stopping;\nbut Jewinpa caught up and went with them to their father's house.\n\nKedila was pleased with Jewinpa, and treated both his own daughters\nwell. He spoke to them as if nothing had happened.\n\nOld Jewinna in the west called all his people and said: \"I want you,\nmy people, to sweat and swim, then come here and listen to me.\"\n\nAfter they had done this, Jewinna said: \"I am sorry that my son has\ngone. I must follow him to-morrow. I don't know why he went. I do not\nwish him to go far from this place. Be ready, all of you, and we will\ngo to-morrow.\"\n\nJewinna rose before daylight, called all his people, and said: \"I\ncannot eat. I am sorry that my son has gone.\"\n\nAll took plenty of arrows and beads and otter-skins and red-headed\nwoodpecker scalps, and started to follow the young man. As he started,\nJewinna sang,--\n\n    \"I-no-h\u00f3, i-no-h\u00f3 no-h\u00e1, i-no-h\u00f3!\"\n\nA great many followed and repeated,--\n\n    \"I-no-h\u00f3, i-no-h\u00f3 no-h\u00e1, i-no-h\u00f3!\"\n\nThey went on all day, went quickly, and at sunset they were on a\nsmooth plain, not far from Kedila's place. Kedila had a large, rich\nsweat-house, and it was full of people. The old chief had a great many\nsons-in-law, and a great many people to serve him.\n\nJewinna and his men reached the place some time before nightfall, and\nKedila went to the top of his sweat-house and said to the strangers,--\n\n\"I want you all to come in and enjoy yourselves. Perhaps my house is\nsmall; we will make it bigger.\"\n\nHe blew toward all the four sides then, and said, \"Be bigger, my\nsweat-house, be bigger!\"\n\nThe sweat-house stretched out and was very large. There was room for\nevery one, and all came in.\n\n\"Bring food, my sons-in-law, for Jewinna and his people,\" said Kedila.\n\nThey brought in all kinds of good food, and fed every one gladly.\n\n\"Bring your beads, otter-skins, and red-headed woodpecker scalps, and\nput them down here at this side of the sweat-house,\" said Jewinna to\nhis people.\n\nAll were brought in and given to Kedila. He took these rich things\ngladly, and put them away.\n\nKedila put down on his part wolfskins with deerskins and gave them to\nJewinna.\n\n\"Let ten of you go out and hunt squirrels,\" said Jewinna to his people\nnext morning; \"let others fix heads on their arrows.\"\n\nOne of the ten saw a squirrel on a tree; he took a club, climbed after\nthe squirrel, and killed it; he saw another and another; the tree was\nfilled with squirrels. A second man saw squirrels in a second tree,\nand then a third and a fourth in other trees. Right away the ten were\nkilling squirrels on ten trees, and soon they had ten piles of\nsquirrels, each pile as large as one man could carry.\n\nThe two chiefs were delighted when they saw the ten loads of game, and\nthere was a great feast of squirrel flesh that day at Kedila's.\n\nBoth sides sat down then to gamble, played with sticks, gambled all\nday, played till sunset. They bet all kinds of skins. Jewinna's men\nwon a great many things, and won more than the presents.\n\nNext morning Kedila's sons-in-law wanted to win back the beautiful\nskins and other things which they had played away, but before noon\nthey had lost everything. When all was gone, Kedila's men were angry.\n\n\"You don't play fairly,\" said they to Jewinna's men; \"you shall not\nhave these things.\"\n\n\"We have won everything fairly,\" said Jewinna's men, \"and we will take\nthese things home with us.\"\n\nThey began to fight at once. Kedila's sons-in-law attacked Jewinna's\nmen as soon as they were outside the sweat-house.\n\n\"We are here to fight if there is need,\" said Jewinna; \"go ahead, my\nmen, you are likely to die, every one of you.\"\n\nJewinna's men fought, going westward, fought carrying with them what\nthey had won. Jewinna fought bravely, and sang as he fought. Kedila's\npeople followed.\n\nThey fought till near sunset. All were killed now but eight men, four\non each side,--Jewinna, his half-brother, and two more western people.\nKedila and three others of the eastern people were alive yet.\n\nThese eight closed once more in fight; both chiefs fell with Jewinna's\nhalf-brother and Kedila's youngest son-in-law. Matsklila was so sorry\nfor this last one that he threw away bow and arrows and fell to the\nground crying bitterly. Seeing this, Chikpina picked up a rock and\nbeat Matsklila's brains out. Wirula on Kedila's side killed Chikpina,\nand there were only two left,--Chichepa, the last of Jewinna's men,\nand Wirula, the last on Kedila's side.\n\n\"Now,\" said Wirula, \"we have fought enough. You are alone. Go home and\ntell the women that your people are all killed. I am alone. I will go\nhome and say that all our people are dead.\"\n\nJewinna had taken his son with him when he left Kedila's house, and\nhe, too, had been killed in the struggle.\n\nNow Wirula and Chichepa started off in opposite directions; went a\nlittle way; lay down and rolled along the ground, crying and\nlamenting. Wirula sprang up and said,--\n\n\"I will kill that Chichepa. I will kill him surely, and there will not\nbe one left of our enemies.\"\n\nWirula turned and followed Chichepa slowly; drew his bow and sent an\narrow after him. But Chichepa dodged; the arrow missed. Then Wirula\nran away.\n\n\"I will kill that Wirula now,\" said Chichepa.\n\nHe turned and followed carefully, cautiously; came up with him, and\nstruck him fairly on the skull. Wirula dropped dead.\n\nChichepa turned homeward now, crying all the time. When he was near\nhome, the women saw him stagger, then saw him fall. When he reached\nthe top of the sweat-house, he fell in, rolled along the floor, and\ncried. He ate nothing that night; he was too sorry for his people. He\nslept a while and then woke up crying.\n\nEarly next morning he took ten otter-skins; went back to the dead\npeople, pulled one hair from the head of each one of them, and filled\nthe ten otter-skins with the hairs. He had the work done before\nsunset.\n\n\"Build a good fire,\" said he to the women when he reached home that\nnight. \"Give me four big water-baskets.\" They gave the baskets. He\nfilled these with water, and put hot rocks in them. Then he emptied\nthe ten otter-skins into the water.\n\n\"Stay all night in your houses. Let no one put a head out. I will stay\nin the sweat-house,\" said he.\n\nThe four baskets boiled hard. Just at daylight the largest basket fell\nover; then the second, the third, and the fourth fell. After that\nthere were voices all around the sweat-house, hundreds upon hundreds\nof them.\n\n\"We are cold; open the door,\" cried the voices.\n\nWhen full daylight had come, Chichepa opened the door, and all hurried\nin. Jewinna came first, and with him his son. All followed them,\ndressed as they had been when they went to Kedila's; all alive and\nwell, strong and healthy. Jewinna laughed. He was glad.\n\nOn the way home Kedila's two daughters had two sons, the sons of\nJewinpa. The boys were born the next day after Jewinpa had looked on\ntheir mothers. They had come from the eyes of their father. He had\njust looked through his fingers at Kedila's two daughters.\n\nAfter Jewinna's son had been killed and then brought to life by\nChichepa, he went east to Kedila's great sweat-house, stayed five days\nand nights there, then took his two wives and two sons and went back\nto his father's.\n\nKedila's youngest son, born when his father was old, came to life. He\nhad sat always at the central pillar, at the edge of the ashes, and\nhad always kept moving his arms, but he had never danced on that or on\nany floor. He had burned his face because he had sat so near the fire,\nand had sweated often from being so near it.\n\nEvery one laughed at him; jeered at that \"Burnt Face,\" who sat night\nand day in the ashes. He spat always in one place. Kedila's eldest son\nhad said many times,--\n\n\"If we are killed, we shall come back to life again.\"\n\n\"I don't think that you will,\" said Burnt Face; \"but when I am killed\nI shall live again through my own power.\"\n\nBurnt Face went out to fight, and was killed with the others. Now a\nlittle baby came right up out of the spittle of Burnt Face, a boy.\nThe women took him and washed him. In one hour he had grown a good\ndeal, in two hours still more. On the following day he had full\ngrowth.\n\nThen this young man who had risen from the spittle went out of the\nhouse. He followed the course of the struggle, found all Kedila's\npeople dead, struck each with his foot, turned him over. All came to\nlife and rose up, as well as ever.\n\nWhen Jewinna came for his wives, their brothers and brothers-in-law\ngave the women presents; but when his two wives and two sons went home\nwith him and old Jewinna saw them coming, he took two bearskins\nquickly, and when they were on top of the sweat-house, he caught the\nyoung boys, put them into the bearskins, rolled them up, and put them\naway to be Weanmauna.\n\n\n\n\nSUKONIA'S WIVES AND THE ICHPUL SISTERS\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Chikpitpa=, young weasel; =Jahtaneno=, a kind of shell creature;\n=Metsi=, coyote; =Ichpul=, frog; =Suk\u00f3nia=, a name of pine martin,\nwhose ordinary name is Demauna; =Tsor\u00e9 Jow\u00e1=, a kind of eagle.\n\n       *       *       *       *       *\n\nOld Jahtaneno had a great many daughters, and all but two of these\nwere married.\n\nAt that time Sukonia was a great chief in this country about us. He\nhad a large sweat-house, and many people to serve him.\n\nOne day Jahtaneno called his daughters and said: \"My girls, I want you\nto go to Sukonia's house. I have heard that he is very rich; go and\nsee him. He has no wife yet; he may marry you. Rise early in the\nmorning, bathe, comb your hair, go and see the chief Sukonia.\"\n\nThe two sisters made no answer, said nothing, obeyed their father.\nThey rose early next morning, bathed, combed their hair, painted their\nfaces red (young people painted red always). Their mother gave each\ngirl a nice basket; she hung beads on their necks, and put food in\ntheir baskets.\n\n\"If any man meets you on the road,\" said Jahtaneno, at parting, \"do\nnot look at him. A man richly dressed and wearing many beads will\ncome toward you, will speak to you; do not look at that man; he is no\none but Metsi.\"\n\nThe two girls began to sing when they started, and their song was:--\n\n    \"Au ni \u00e1, au ni \u00e1, mo a w\u00e9, he l\u00f3,\n    Au ni \u00e1, au ni \u00e1, mo a w\u00e9, he l\u00f3.\"\n\nThey went northeast, the way which the old man had told them to go. He\nwarned them further, saying,--\n\n\"There is a house this side of Sukonia's, and not very far from it;\ntwo women live in that house, two old maids. Be sure not to stop at\nthat house. Do not go near these women; pass their place quickly, do\nnot stop before it, do not talk to the women. They are bad, evil\nwomen. If you go into their house, you will never come out of it; if\nyou go, you will be killed there.\"\n\nJahtaneno's daughters started, walked away quickly, singing as they\nwent,--\n\n    \"Au ni \u00e1, au ni \u00e1, mo a w\u00e9, he l\u00f3,\n    Au ni \u00e1, au ni \u00e1, mo a w\u00e9, he l\u00f3.\"\n\nMetsi heard the song; he listened and said to himself: \"That is a good\nsong, that is nice singing; I like to hear that song. I think those\ntwo girls are going to the chief. I think they are going to visit\nSukonia Mujaupa. Now, otter-skins be here before me, and beads in\nplenty, and beautiful shells.\"\n\nHe wished for all other things that he liked. Metsi dressed himself\nrichly and waited.\n\nJahtaneno's daughters walked and walked on without stopping, met no\none on the way till they came to where Metsi was waiting. The younger\nsister was walking ahead; she saw Metsi at one side of the trail, but\nwould not look at him a second time. The elder sister looked a second\nand a third time.\n\n\"I think that is Sukonia Mujaupa,\" said she.\n\n\"Your father would not say so,\" answered the younger sister; \"that is\nMetsi.\"\n\nBut the elder sister liked the stranger's appearance; she looked at\nhim many times.\n\n\"I think this is Sukonia,\" said she.\n\n\"Come on with me,\" said the younger sister. \"Have you lost your eyes?\nThat is Metsi.\"\n\nThe younger girl was ahead now some distance; the elder stopped to\nlook at the stranger more closely.\n\n\"Which way are you going?\" asked Metsi.\n\n\"Our father sent us to Sukonia the chief.\"\n\n\"Oh, I am chief,\" said Metsi; \"you are to come with me. I will start\nfor home very soon.\"\n\n\"My sister is ahead, she is waiting. I must hurry and tell her first.\nI will come back to you then.\"\n\nShe caught up with her sister and said: \"I will go with this man; this\nis Sukonia, the chief. He said he was chief.\"\n\n\"You must have lost your mind,\" answered the younger sister; \"that is\nMetsi. He is no chief, he is not Sukonia.\"\n\nThe elder sister went with the younger, but she wanted to go back to\nMetsi, she wished to go with him; she liked his dress, his words\npleased her, she believed him. Both went on, though the elder went\nagainst her will.\n\n\"You will see two black bearskins hanging over the sweat-house door,\"\nsaid the father, when his daughters were starting. \"Stop there; that\nis Sukonia's house, that is the house to which you are going.\"\n\nToward sunset they came near the place where the Ichpuls lived.\n\n\"Let us stop here,\" said the elder sister, \"and get something to eat.\nI am hungry.\"\n\n\"Our father told us to pass this house; he told us not to stop near\nit, not to go to it, not to look at it,\" said the younger sister; and\nshe went on without looking, she went straight ahead.\n\nThe elder sister followed her, but followed unwillingly. At last both\ncame near Sukonia's, and saw the two bearskins hanging out over the\nsweat-house.\n\nChikpitpa, Sukonia's little brother, was on the roof, and Tsore Jowa,\nhis sister, was at work making a house for herself a little way off at\none side. Chikpitpa ran into the house, calling loudly,--\n\n\"Two girls are coming! Two girls are coming with baskets!\"\n\nThe old man, Sukonia's father, brought bearskins for the young women\nto sit on, and waited. The sisters came in and took the places shown\nthem. Chikpitpa was in a corner when the sisters sat down. He ran to\none and then to the other, looked at them, sat on their laps. He was\nvery glad that the sisters had come; he liked to be with them and talk\nto them.\n\nOld Sukonia went out and called to Tsore Jowa, \"Come, my daughter;\nbring food to our guests, to the young women who have come to us.\"\n\nShe brought deer's marrow; she brought other kinds of food, too. The\nsisters had put down their baskets outside, near the door. On the way\nthey had said to the baskets, \"Let the food in you be nice;\" and when\nleaving them at the door, they said, \"Be large and be full.\"\n\nThe two small baskets stood outside now, very large and full of every\ngood food. Sukonia came home with, his men about sunset. Chikpitpa\nsprang up to the roof of the house, and called to his brother,--\n\n\"Two guests have come to our house. Two women are sitting inside. They\nare sitting in your place.\"\n\nThe men came in, and Sukonia sat down with the sisters. They pleased\nhim; he liked their looks.\n\n\"Have you brought food to our guests?\" asked Sukonia.\n\n\"I brought some,\" said Tsore Jowa.\n\n\"Oh, give more. Bring plenty of everything!\" The two baskets which\nJahtaneno's daughters had brought were carried into the house. The\nsisters invited all present to try their food. All the men ate food\nfrom the baskets and praised it. Sukonia, the chief, was pleased more\nand more with the sisters that evening, and married them.\n\nAfter all the people had eaten next morning, Sukonia went to hunt. He\ntook many men with him.\n\nThat day Sukonia's sisters showed his wives every place in the house\nand outside it,--showed them where venison, roots, and acorns were\nkept; showed them where the water was. The spring was in the house in\none corner, carefully covered.\n\nAfter some days Sukonia said to his wives: \"I want you to tell me what\nyour father said when you were leaving him. When does he want you to\ngo back? When does he wish you to visit him?\"\n\n\"He did not tell us when to go to him. He did not tell us to go back\nat all, he only told us to come here; but we want to see him. We want\nto tell him how we live here.\"\n\n\"Well,\" said Sukonia, \"go to-morrow; go to see your father. What does\nhe eat? What does he like?\"\n\n\"He eats salmon; he likes nice beads, furs, and shells.\"\n\n\"I will send him some of my meat, I will send him venison. I will send\nhim beads and furs.\"\n\n\"May I go with my sisters-in-law?\" asked Chikpitpa.\n\n\"No, I want you here,\" said Sukonia. \"I want you here, my little\nbrother.\"\n\nThe two women rose early next morning, and Tsore Jowa helped them to\nmake ready. Sukonia gave them fat venison, and every kind of bright\nbeads and rich presents for their father.\n\nThey started; went as far as the Ichpul house, where the two frog\nsisters lived. The two old maids were in the road and spoke to\nSukonia's wives. They were very kind and pleasant.\n\n\"Put down your baskets and sit a while with us to talk,\" said they.\n\nThe Jahtaneno sisters were frightened. They did not wish to stop. They\nfeared the Ichpul women, did not like to make them angry by refusing.\nThey were afraid to sit down, afraid to refuse.\n\n\"Oh, how your hair looks! let me see your head,\" said one Ichpul woman\nto the elder sister.\n\n\"Oh, how your hair looks!\" said the other to the younger sister; \"let\nme look at your head.\"\n\n\"Put your head on my lap,\" said each Ichpul sister to each of\nSukonia's wives.\n\nEach was afraid, but still put her head on the old maid's lap. The\nIchpul sisters killed Sukonia's wives, flayed their bodies, and put\ntheir skins on themselves.\n\nAbout sunset next day the two frog women went to Sukonia's house; went\nin and sat where Jahtaneno's daughters had always sat; took the place\nof Sukonia's wives; looked just like them because they had their skins\non.\n\nAbout dusk Sukonia came home from the hunt. Chikpitpa, who ran ahead,\nrushed into the sweat-house to see if his sisters-in-law had come back\nfrom their father's. He saw the two women, looked at them; they seemed\nlike his sisters-in-law, but when he came near he cried out at once,--\n\n\"Phu! they smell like frogs! The Ichpul sisters are here: these are\nthe frog old maids!\"\n\nHe cried and ran out to meet his brother.\n\n\"Brother,\" said he, \"the Ichpul women are in our house. They killed my\nsisters-in-law to-day. I know they did.\" And he kept crying, \"They\nkilled my sisters-in-law, they killed my poor sisters-in-law!\" and he\ncried without stopping, cried bitterly.\n\nThe two old maids wearing the skins of Sukonia's wives were making\nacorn porridge. When it was almost ready, Sukonia looked at the two\nwomen. They seemed like his wives, and he was in doubt, till all at\nonce he thought: \"I will ask them to bring water from the spring. If\nthey know where the water is, they are my wives; if not, they are\nfalse.\"\n\n\"Bring me water, my wife,\" said he to one of the women.\n\nShe stood up, took a water basket, turned toward the door, and said to\nChikpitpa, \"Come out with me for water, my little brother-in-law.\"\n\n\"Wait,\" said Sukonia. \"You need not go now.\"\n\nShe came back to the fire and sat down with her sister. Sukonia knew\nnow that those were strange women.\n\n\"Whip me,\" said Chikpitpa to his brother, \"I will cry, roll around and\nkick. I will kick those nasty frogs! I will kill them.\"\n\nWhen the acorn porridge was boiling hard, Sukonia struck Chikpitpa\nwith a switch and scolded him: \"Why are you crying? I can do nothing,\nyou cry so.\"\n\nThe boy rolled on the floor, cried more than ever, kicked, rolled\naround, kicked as hard as he could, rolled toward the fire and\nkicked, kicked one woman into the boiling porridge, kicked the other\none into the burning fire, and in this way he killed the false\nsisters.\n\nChikpitpa was glad; he laughed. Sukonia threw the two women out doors,\nand mourned all that night for his wives. Next morning early he rose\nand said, \"Stay home to-day, all of you.\"\n\n\"Where are you going?\" asked Chikpitpa.\n\n\"Stay here, my little brother,\" said Sukonia. \"I am going somewhere.\"\n\nSukonia followed the trail of his wives, reached the place where the\nIchpul sisters had stopped them, and found their dead bodies. He took\nout his bow-string of deer sinew, struck the two women, called them,\nraised them to life.\n\n\"How were you killed?\" asked Sukonia; \"how did it happen? Did you go\nto the Ichpul house?\"\n\n\"We did not go to that house; those two women were out on the road and\nthey stopped us. They asked us to sit down and talk with them. We were\nafraid to sit, afraid to refuse. We sat down, and they killed us.\"\n\nSukonia took his wives home. When they were in sight of the house,\nChikpitpa was on the roof watching.\n\n\"Oh, those are your sisters-in-law,\" said he to Tsore Jowa; and he ran\nout to meet them.\n\n\"Go, now, to your father,\" said Sukonia, next morning. \"Carry presents\nand venison to him, and be here at sunset.\"\n\nThe two sisters rose early, took two baskets, and started. At noon\nthey were at their father's house. Old Jahtaneno was glad when he\nlooked at his daughters and saw the nice presents.\n\n\"Our husband told us to go home to-day, and we cannot stay long with\nyou.\"\n\nThey took back many presents from their father, and were home at\nsunset. They met no trouble on the way. The Ichpul sisters were dead,\nand Metsi did not meet them a second time.\n\n\n\n\nTHE FINDING OF FIRE\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Ahalamila=, gray wolf; =Au Mujaupa=, master of fire; =Chil Daiauna=,\nbig hail; =Chil Wareko=, big rain; =Juhauju=, west wind; =J\u00fakami=,\nnorth wind; =Jukilauyu=, east wind; =Juwaju=, south wind; =Gagi=,\ncrow; =Metsi=, coyote; =Patcha=, snow; =Sabil Keyu=, small hail;\n=Shushu Marimi=, dog woman; =Siwegi=, a small bird, unknown.\n\n       *       *       *       *       *\n\nIn the beginning Au Mujaupa had fire very far down south on the other\nside of a big river. The people in this country had no real fire; they\nhad a kind of fire, but it wasn't good. It just warmed a little; it\nwouldn't cook like the fire which we have now. People killed deer and\nfished, but they had to eat fish and venison raw.\n\nIn the west people had fire, but it wouldn't cook. In the north there\nwere many people, and in the east; but they had no fire that would\ncook.\n\n\"There must be fire in some place,\" said the people at Pawi; \"how can\nwe find it?\"\n\n\"I will go out to-night to look,\" said Ahalamila.\n\nThat night he went to look for fire. He went to the top of Wahkanopa,\nlooked east and west, saw no fire in either place. Next he looked\nnorth; no fire in the north. He looked south; saw no fire anywhere.\n\nAhalamila came home and talked to the chief and people. \"I saw no\nfire,\" said he; \"I could not see any, but I will go to a better place\nthe next time and take some one with me. I will go to-morrow night to\nthe top of Wahkalu. Who here has a good head, who a sharp eye to see\nfire? I want to look for fire to-morrow night from the top of Wahkalu;\nfrom that place I will look all around the whole world to find fire.\"\n\n\"We have a man here,\" said the chief, \"who can see through a tree, who\ncan see down through the earth to bed rock, who can see through a\nmountain. You can take him to-morrow night with you. He is Siwegi.\"\n\nAhalamila went to Siwegi. \"Will you go to-morrow night to look for\nfire?\" asked he.\n\n\"I will go if the way is not too long.\"\n\n\"Oh,\" said Ahalamila, \"it will not be long. I will shorten it.\"\n\nSiwegi agreed to go; and when the time came, they started. Ahalamila\ndoubled up the trail and made it short; in an hour they were on the\ntop of Wahkalu, both ready now to look for fire. The night is very\ndark; they can see the smallest fire easily.\n\nThey look to the east, look with great care, look a good while, see no\nfire; they look to the north in the same way, see no fire; they look\nto the west, no fire there. Now Ahalamila looks south, looks a long\ntime, and sees nothing: he looks half an hour to the south, sees a\nlittle glimmer like a light very far away.\n\n\"Siwegi,\" said he, \"I see a small light down south; it seems like\nfire far away. I think it is fire.\"\n\n\"Look again,\" said Siwegi, \"look sharply. Maybe it is fire.\"\n\n\"I have looked enough, I think it is fire,\" said Ahalamila; \"but I\nwant you to see it, I want you to look now.\"\n\nSiwegi looked a little while. \"Yes, that is fire,\" said he.\n\n\"Well,\" said Ahalamila, \"we see fire, we know that it is far off in\nthe south.\"\n\nAhalamila made the road short, and they were back at Pawi in an hour.\n\"We have found fire,\" said Ahalamila to the chief and the people. \"We\nknow where fire is, we can have fire now.\"\n\n\"We must have that fire,\" said the people.\n\n\"There is no way to get the fire but to go for it,\" said Ahalamila.\n\n\"Well,\" said the chief, \"since Ahalamila saw the fire he will go for\nit; but the road is long. Who will go and help him? Who will go for\nfire with Ahalamila?\"\n\nAbout fifty men offered to go, and they started next morning. The\njourney was long and very hard. Soon two or three men were tired and\nwent home; not long after more were tired, and when they had gone far\ndown to a great river, just north of where the fire was, of the fifty\nwho started only three were left,--Ahalamila, Metsi, and old Shushu\nMarimi.\n\nJust south of the great river Au Mujaupa had a very big village, and\nin the village a large sweat-house. In that house he kept the fire,\nand had a great crowd of people living in the country outside who\nserved him, and kept every one in the world from stealing his fire.\nThese people were Patcha, Chil Wareko, Chil Daiauna, Sabil Keyu,\nJuhauju, Juwaju, Jukami, Jukilauju.\n\nThe three, Ahalamila, Metsi, and old Shushu Marimi, were at the\nnorthern end of the bridge, and sat there watching till all at the\nsweat-house was quiet. The bridge was very narrow and slippery; so\nAhalamila put pitch on his feet and hands, and on Metsi's and Shushu's\nfeet and hands. All three crossed without slipping, and found every\none asleep in the sweat-house.\n\nThe old chief, Au Mujaupa, had covered the fire well with ashes. All\nwas silent within and without. Ahalamila, Metsi, and Shushu crept onto\nthe sweat-house quietly, and looked in. All were asleep.\n\n\"I will go down first,\" said Metsi.\n\n\"No, I will go first,\" said Ahalamila. \"I will get the fire and reach\nit to you; you take it and run very fast.\"\n\nAhalamila slipped down. Metsi and Shushu remained on the roof.\nAhalamila opened the fire carefully, took out a good piece and handed\nit to the old woman. She put it in her ear. He handed her another; she\nput it in her other ear, slipped down from the top of the sweat-house,\nran across the bridge, and hurried away.\n\nAhalamila gave Metsi two pieces. He put them in his two ears and\nstarted. Ahalamila filled his own ears and followed.\n\nThe three had run over two mountains when Au Mujaupa woke up and saw\nthat the ashes had been opened, and that fire had been taken, that a\ncoal had fallen near the central pillar. He sprang up, went to the top\nof the sweat-house, shouted, called to all his people,--\n\n\"Fire has been stolen! Fire has been stolen! Go, you, and follow!\"\n\nNow Patcha, Chil Wareko, Chil Daiauna, Sabil Keyu, and all the wind\npeople rose up and followed, raced and stormed in every direction. So\nmuch rain came that the whole country was covered with water.\n\nNow Juwaju was ahead of all Au Mujaupa's people chasing the three\nrobbers. Chil Wareko came too, and fell upon the three furiously; he\ndrenched and chilled them. Next came Jukami and Patcha, who nearly\nfroze them.\n\nMetsi was almost dead; the fire went out in both his ears. Ahalamila\nlost his fire, too. Chil Wareko, Juwaju, and Patcha quenched it, and\nthen he let it fall.\n\nOld Shushu was behind a good way, but she ran all the time. She kept\nher hand on one ear as she ran. She lost the fire out of her other\near, and when the piece fell out it broke in two and fell apart. Chil\nWareko picked up the fire and took it back; he found six pieces,\nthought that he had all. He and the others stopped following.\n\nAhalamila and Metsi ran ahead, left old Shushu to get on the best she\ncould, and reached home first. They were wet, very cold, and tired.\n\n\"Where is your fire?\" asked the chief.\n\n\"I have none; Chil Wareko took my fire,\" said Ahalamila.\n\n\"Where is your fire?\" asked the chief.\n\n\"Chil Wareko took it,\" said Metsi.\n\nThe chief was very sorry, and all the people were sorry. The old woman\ndid not come, and the people said, \"She must be frozen dead.\"\n\nAt sundown old Shushu came back; she came very slowly, was terribly\ntired, but courageous. She reached the sweat-house, came in, said\nnothing, lay down wet and cold.\n\n\"Where is the fire?\" asked she; \"did not Ahalamila and Metsi bring\nfire? They are young and strong, and had plenty of fire.\"\n\nAfter a while she stood up, drew some wood-dust together, then sat\ndown, opened her ear and held it over the dust; a big piece of fire\ncame out. Wood was brought quickly, and soon the whole sweat-house was\nwarm. The people who were cold before were warm now and glad.\n\n\"Bring meat and we will try how it tastes when 'tis roasted,\" said the\nchief.\n\nHe cut some venison and roasted it. One and another tasted the meat.\n\"It is very good,\" said they; a third one said, \"I'll try it,\" and\nGagi took a taste. \"Oh, it is sweet, very good,\" said Gagi.\n\nEach one roasted meat and ate heartily. Next day all went to hunt, and\nhad a great feast in the evening. A chief from another place came to\nthe feast and got fire, took it home with him. Soon all people had\nfire; every one had fire in all parts of the country.\n\n\n\n\nHAKA KAINA\n\n\nPERSONAGES\n\nAfter their transformation the personages in \"=Haka Kaina=\" were\nmainly birds. I have not been able to identify the majority of them,\nand would refer to the notes to this myth. =Hwipajusi=, the father of\nthe three girls, is a whistling swan; we find among the characters\n=Gowila=, a lizard, =Malwila=, meadow-lark, and =Maibyu=, wood dove.\nThe only way to identify such characters surely is to hire men to\nshoot them in the woods and mountains. This I have done as often as\npossible, but in the present case the specimens were lost before I\ncould fix their identity. All the information at my disposal now will\nbe found in the notes.\n\n       *       *       *       *       *\n\nHaka Kaina was the greatest chief in this country; his very large and\nbeautiful sweat-house was Wahkalu.\n\nOne time Haka Kaina stole the three daughters of Hwipajusi, a chief\nwho lived down in the far south, beyond the valley of the Daha. When\nHaka Kaina had brought the three girls home, he said,--\n\n\"I must find a good man, a careful man, now, to guard these three\ngirls, a man who never sleeps in the night-time. Hwipajusi will send\npeople here to steal them back; we must be ready for his men.\"\n\nAt last the chief chose Hohwitina because he whistled all night. Every\none thought that he never slept, for he whistled all the time,\nwhistled without stopping from evening till daylight. Hohwitina\nwatched the three girls a good many nights; he never looked after\nthem during daylight, for he rested at that time. They were brought to\nhim at dusk every evening to the central pillar of the sweat-house.\nThe arms of each girl were tied together; one girl was tied to\nHohwitina's left arm, the second to his right arm, and the third\nbehind to his waist.\n\nAfter a time old Hwipajusi sent ten of the best southern men to bring\nback his three daughters; the names of these men were Pusi Tena, Wija\nLala, Chami Nuri, Malwila, Gowila, Grana Rana, Dekkech, Pushi Chowa,\nManu Rana, Taki Lapiki. These men were called Yolaina,--that is, the\nbravest, men who feared nothing.\n\nThese men painted their arms and faces black before starting, took\ngood bows and arrows, and went to Wahkalu.\n\nHwipajusi had kept his three daughters always hidden away in his\nsweat-house, rolled up in otter-skin carefully; but Haka Kaina, the\nchief of Wahkalu, had stolen in while all were sleeping and carried\naway the three maidens.\n\nHwipajusi's ten men came near Wahkalu one evening between dusk and\ndarkness, and were right there near the sweat-house. Haka Kaina, the\nchief, saw them coming, and prepared all his forces to fight.\n\n\"These are people,\" said he, \"sent by Hwipajusi, very brave and strong\nmen. You must not let them come near the three girls; you must not let\nthem go from here; you must not let them take the girls nor go away\nthemselves; you must kill these ten enemies.\"\n\nOne of the Haka Kaina's men had a great hammer. He put a block of\nflint at the point which the ten men attacked when they came near; he\nstruck the flint with his hammer; small sharp bits flew off from it\nlike rain, fell on the attackers, and cut them terribly. The ten men\nhad no fear of flint nor of other things. They rushed on until five\nwere killed; the five others were not frightened and they went\nforward. The man with the hammer struck away on the flint block till\nfive more were killed.\n\nNow Hwipajusi's ten brave men who feared nothing were dead.\n\nHwipajusi waited for his men to come back, looked for them, hoped to\nsee them bring his daughters, but the men could not come; they were\ndead. They had promised their chief to bring the girls surely, but\nthey could not bring them; the ten were dead at Wahkalu.\n\nHwipajusi sent ten other men, men who were very wise and cunning.\nThese ten were Itchi Watibila, Chini Pachuna, Maibyu, Tsigaga,\nMaltama, Howichi Laina, Aichuch Hisipa, Tsawila, Haiyude Maupa, Tarku\nWana. These ten men came near the sweat-house, sat down, and hid there\nin the evening.\n\n\"I will go up first on the sweat-house,\" said Maibyu; \"you are too\nheavy, your tread is heavy. If you go, they will hear you, they will\nwake up; we shall be killed, like the ten who came before us.\"\n\n\"I know the man who watches the girls,\" said Maibyu; \"he whistles all\nnight, but he sleeps; no one in the sweat-house sleeps more soundly\nthan he does. Now, when he is asleep, I will go down and take the\ngirls from him.\"\n\n\"I will go myself,\" said Itchi Watibila.\n\nHaka Kaina's people danced that evening, and played till late at\nnight. Hwipajusi's ten men crept near and watched the people dancing,\nbut no one saw them. Haka Kaina sat inside the sweat-house, smoking\nand talking, talking loud; the ten heard his voice. At last, when it\nwas late, all the men went into the sweat-house and other houses, and\nin time they were asleep everywhere. All were silent except Hohwitina,\nwho sat watching the girls at the central pillar; and he whistled all\nthe time.\n\nThe ten went around the sweat-house; saw that all were sleeping. They\nheard no noise but the whistling of Hohwitina.\n\n\"I know that he is asleep now,\" said Itchi Watibila.\n\nFour men went to the top of the sweat-house. The watcher was whistling\nnot so loudly, but whistling. Itchi Watibila gave his arrows to Chini\nPachuna, and Chini Pachuna gave them to Maibyu, for he had to lift up\nthe girls.\n\n\"That man sleeps, I know,\" said Itchi Watibila; and he went down\nslowly along the pillar, reached the bottom, and sat a while to\nlisten. He looked closely at Hohwitina, and saw that he was whistling\nwith his eyes shut. Itchi Watibila laughed to himself. He saw that one\ngirl was tied to each of Hohwitina's arms and one to his waist from\nbehind. The girls were awake, all three of them.\n\nItchi Watibila untied the right-hand girl carefully; raised her to\nChini Pachuna, who gave her to Maibyu at the top of the sweat-house.\nHohwitina whistled on, and Itchi Watibila took the left-hand girl,\nraised her to the other man; at last he took the third, the youngest\ndaughter of Hwipajusi, made no noise, raised her to the others, then\nclimbed up himself, rested a moment on the top of the sweat-house,\nlooked down. Hohwitina was whistling away and asleep all the time. The\nten slipped down without noise and started home; hurried off toward\nthe south with Hwipajusi's three daughters.\n\nOld Haka Kaina rose up at daylight, walked around the sweat-house,\nwent to the central pillar to look at Hohwitina and the three girls he\nwas guarding. He saw Hohwitina, heard how he was whistling, saw nobody\nnear him,--no girls tied to his arms or his waist.\n\n\"He has let the girls go,\" thought Haka Kaina. \"You whistle all night,\nbut don't watch,\" said Haka Kaina, pushing him. He woke him.\n\nHohwitina looked at his right arm, no girl; looked at his left, the\nsecond was gone; felt at his back, there was no one there.\n\n\"Where are the girls?\" asked Haka Kaina.\n\n\"I cannot tell,\" said Hohwitina.\n\nHaka Kaina looked around and saw tracks in the ashes.\n\n\"You said that you never sleep at night; now look at those tracks;\nthose are somebody's tracks, somebody came here last night. What were\nyou doing? Were you awake? were you sleeping? Did you let the girls\ngo because you were willing, or did somebody take them while you were\nsleeping?\"\n\nHohwitina said nothing, held down his head. Haka Kaina went out, and\nsaw tracks on the sweat-house, then he saw tracks below at some\ndistance away from the sweat-house.\n\n\"People came from the south and took the three girls,\" said he; \"of\ncourse they were sent by Hwipajusi.\"\n\nHaka Kaina talked all the next night to his people, told how sorry he\nwas that the girls had been taken, and to two men he said, \"You must\ngo and bring back the girls to us.\"\n\nThe two were Bohkwi and Simu Nupchowa; they could run fast, and were\nvery wise persons.\n\nNow, on the top of his sweat-house, at the central pillar, Hwipajusi\nhad posted Matsklila as a sentry, and he watched carefully to see who\nwould come. Hwipajusi knew that Haka Kaina would try to get the girls\nback again. Matsklila had a knife in his nose and one in each arm.\n\nBohkwi and Simu Nupchowa set out to bring the girls back from the\nsouth. Just at sunset one evening they came near the village; they saw\ncrowds of people everywhere, young men and women at play in the great\nvillage.\n\nOld Hwipajusi sat talking; and a great many people, old and young, men\nand women, sat around him and listened. Haka Kaina's two men went near\nthe sweat-house.\n\n\"I am going in,\" said Bohkwi.\n\n\"No, I am going,\" said Simu Nupchowa. \"You cannot run fast. You stand\nnear, and when I come out you run ahead, and I can carry the three\ngirls easily. I will catch up with you.\"\n\nThe people sat there near the sweat-house and listened to the chief as\nhe talked. \"Be on the watch; they will come to-night, they will come,\nI am sure,\" said Hwipajusi.\n\nAfter a time all separated, went to their houses, and lay down to\nsleep. At midnight, when all was silent, Haka Kaina's two men crept up\nand climbed the sweat-house to look in at the top. Matsklila was at\nhis post behind the central pillar, standing still. Haka Kaina's men\ndid not see him.\n\n\"I will look in,\" said Bohkwi.\n\n\"So will I,\" said Simu Nupchowa.\n\nThey stretched their heads and looked. They leaned over the opening,\nstretched their necks far. That moment Matsklila moved quickly, and\nboth their heads dropped off, rolled down, and fell to the earth\noutside the sweat-house.\n\nWhen Hwipajusi rose up in the morning, he went outside and saw two\nheads lying near the sweat-house.\n\n\"Wake up, jump up, my sons,\" cried he, calling to the people; \"enemies\nwere here last night.\"\n\nAll hurried out and saw two bodies and two heads. One asked, \"Who is\nthis lying dead?\" A second asked, \"Who is the other man?\"\n\n\"I know them both,\" said Hwipajusi. \"One is Bohkwi, the other Simu\nNupchowa, two great men in Haka Kaina's forces.\"\n\nThe two lay there behind the sweat-house all the day. That evening\nHwipajusi summoned in his people, and talked to them. \"Fix your arrows\nwell, look at your bows, and have all your arms ready. Haka Kaina will\nsend men here against us; he wants to steal my daughters again, or\ntake them away in spite of me.\"\n\nThey waited at Wahkalu for Bohkwi and Simu Nupchowa. When the two men\ndid not come, old Haka Kaina said, \"I think those two men are dead.\"\n\nHe called all his people together and said: \"We must go down and make\nwar on Hwipajusi; there is no other way. He stole those three girls\nfrom me. Those three girls are mine. I must have them back again.\"\n\nAll dressed next morning, put on their feathers, blackened their\nfaces.\n\n\"Now, my men,\" said Haka Kaina; \"arm, stand out on a broad place, let\nme see you, then stand in a circle round the sweat-house. I want to\nsee how you look when all together.\"\n\nThey went out and stood together on a broad place. Haka Kaina was a\nlong time going among them. After that all came back and stood in a\ncircle around the whole sweat-house. All shouted and sprang about a\ngood while; then they went back, took off their big elkskin armor.\n\n\"You look well,\" said Haka Kaina. \"You are ready for war, and we will\nstart to-morrow early.\"\n\nNext morning the women painted their faces, put on feathers and beads,\ndanced behind the men, sang, and said good words to them at parting.\nAs the men marched along southward, there were so many that the dust\nwhich rose from them went up to the sun. They went forward singing.\nHaka Kaina himself sang as he led this great army. When near\nHwipajusi's country, Haka Kaina sent Pokil Kama, Gaman Atpa,\nPahninopa, and Tsanu Noipa to examine everything and bring back news.\n\nThese four men saw many villages belonging to different people, and\nvisited four of them. They went to the villages of Pareko, Chapilkeya,\nChil Wareko, and Chil Dayauna. They saw a great many people at these\nfour villages; each chief had an immense sweat-house, and Chil\nDayauna's people had elkskin armor to fight in.\n\nThe four men went back about dusk and had not seen all that there was\nto see. They said to Haka Kaina, \"We saw a great many people; you must\nbe careful; our people must fight well.\"\n\nHaka Kaina's men sharpened their arrow-points.\n\nTwo Tsoplaina boys went with Haka Kaina. The chief was very fond of\nthese boys, and they liked him. They heard what the four scouts had\nsaid, and at dusk these two boys went to Hwipajusi's and saw the three\ngirls playing around the fire.\n\n\"Look, look at the mouse,\" said one of the girls.\n\n\"That is a mouse coming after you,\" said Hwipajusi, laughing.\n\n\"Where are the two brothers?\" asked Haka Kaina, when he missed the\nTsoplaina boys. No one had sent these young men to Hwipajusi's.\n\nNow, the Tsoplaina brothers worked hard, worked all night. They went\nthrough more than half the houses, and destroyed a great many\nbow-strings. At daylight they went back and told Haka Kaina what they\nhad done.\n\nHwipajusi's people saw Haka Kaina's great army coming; they ran for\ntheir bows, but many were destroyed. Those who had bows left fought\nwell. But Haka Kaina's men had arms of flint and arms of all kinds,\nand they beat down everything before them. At midday Hwipajusi's\npeople were destroyed and he himself was killed.\n\nHaka Kaina took the three girls and set out for Wahkalu again, taking\neverything that Hwipajusi and his people had. Now there were two\nbrothers, Mini Auna, who lived with their sisters at Wamarawi, near a\ntrail which Haka Kaina had not used before, but he started home on it\nthis time.\n\nWhen Haka Kaina's forces came in sight of Wamarawi, the two sisters\nwere out husking acorns. They were frightened and ran home. One of\nthem ran to her brothers and cried,--\n\n\"Come, brothers, hurry out and look. A great many people are coming. I\ndo not know where they come from nor where they are going. Perhaps\nthey will kill us.\"\n\nEach of Haka Kaina's men had a great pack on his back holding all that\nhe could carry. They were taking home everything from Hwipajusi's\nvillage.\n\nThe two Mini Auna brothers ran quickly to their sweat-house; each of\nthem caught up a great piece of fire. The two sisters ran into the\nsweat-house and hid there. The two brothers went to the top of the\nsweat-house, and when Haka Kaina's great army was near enough, they\nhurled fire around it, north, south, east, and west. All were\nsurrounded. They looked to every side, tried to get out, but there was\nno escape anywhere. The great fire closed in around them, and every\nman perished. All were burned to death. Hwipajusi's three daughters\ndied with the others. As soon as all were dead, the fire went out and\ndisappeared; the two brothers went back into their sweat-house.\n\nWhen the Mini Aunas were going to hurl the fire, Haka Kaina sent two\nswift runners to Wahkalu to let his women know that all were coming\nwith great plunder, and bringing Hwipajusi's daughters. Sooner than\nthese men were out of sight the fire was around the whole army, which\nperished before the eyes of the two swift runners.\n\nWhen the swift runners reached Wahkalu, all the women were dancing;\nthey thought that their husbands were fighting yet against Hwipajusi.\nWhen the swift runners were coming near, the women stopped dancing,\nand when both came up and said that Haka Kaina and his army were dead\nat Wamarawi, burned by the Mini Aunas, the women raised a cry of\nsorrow such as no one had ever heard in Wahkalu before. Soon some\nwomen said,--\n\n\"We must go down to Wamarawi, we must go a good many of us, and beg\nthe two brothers to bring our men to life again.\"\n\nThey took beautiful presents, shells and otter-skins, put them on\ntheir backs, and started; went without waiting, travelled all night,\ntravelled quickly. They were at Wamarawi next morning. They went to\nthe two brothers, gave them presents, begged them to bring their\nhusbands to life again.\n\nThe brothers were willing at last to do this.\n\nThere was a great spring near their sweat-house, a spring as large as\na lake of good size, and the brothers told the women from Wahkalu and\ntheir own two sisters to carry the bones to that water.\n\nThe Wahkalu women and the two sisters took baskets, carried bones all\nthat day, and put them in the spring. At sunset the field was clear\nand all the bones were in the water.\n\n\"Now,\" said the brothers to the women from Wahkalu, \"you must camp far\naway from the spring, and not go near it till broad daylight\nto-morrow; and our sisters you must not rise up to-night to go out of\nthe sweat-house.\"\n\nThe two brothers closed the top of the sweat-house and did not sleep\nthemselves.\n\nAbout daylight they heard talking at the spring, then more talking,\nand later a great sound of voices. At broad daylight all had come out\nof the spring, and all the place around was full of people, crowds of\npeople everywhere.\n\nThe two brothers looked from the top of the sweat-house, saw all Haka\nKaina's army standing there strong and well. Each man had his pack\nwith its treasures, the plunder brought from Hwipajusi's village; each\nhad on his war-dress and feathers. Hwipajusi's three daughters were\nthere, too, as well as ever.\n\nHaka Kaina went to the house of the Mini Aunas and talked to the\nbrothers. He gave them otter-skins, beads, elkskins. He was grateful\nand very kind; called them cousins. After that he went home with his\narmy and women. All those left at Wahkalu came out to meet the men,\nwent far, danced, danced because all had come to life again and\nbecause the three girls were brought back.\n\nThe men put away their bows, arrows, and elkskins; all washed the\npaint from their faces.\n\n\"Now give us plenty to eat,\" said Haka Kaina.\n\nThey went into the sweat-house; all ate and talked till midnight. At\nmidnight each went to his own place and rested.\n\n\n\n\nTITINDI MAUPA AND PAIOWA, THE YOUNGEST DAUGHTER OF WAKARA\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Hemauna M\u00e1rimi=, ----; =Hitchinna=, wildcat; =Lawalila=, chicken\nhawk; =Paiowa=, new moon's youngest daughter; =Titildi Marimi=, black\nbear woman; =Titindi Maupa=, her brother; =Topuna=, mountain lion;\n=Tuina=, the sun; =Wakara=, new moon.\n\n       *       *       *       *       *\n\nTitindi Maupa lived at a place called Kurulsa Mauna, where he had two\nsisters. Three miles west of that place lived young Topuna with his\nfather, who had a great sweat-house at Motiri Mauna.\n\nTitindi Maupa wished his elder sister to marry Topuna, his great\nfriend, who was a good hunter and killed many deer. One day Titindi\nMaupa told his two sisters to make ready much food,--roots, acorns,\nand pine nuts.\n\nThe women made these things ready and put them into a round basket. He\nput the basket on his back, took two otter-skins as presents, and went\nto Motiri Mauna.\n\nOld Topuna was sitting at home. His son had gone off before daylight\nto hunt deer in the mountains. Titindi Maupa saw a great deal of\nvenison and deer fat hanging around in all parts of the sweat-house.\n\nHe looked in from the top of the sweat-house, and saw the old man\ncutting meat, breaking bones, and taking marrow out of them. He went\nin. Topuna stood up to meet him, made a fire, cooked meat, put it in a\nbasket, and set it down before Titindi Maupa. He gave him also fat and\ndried venison.\n\n\"I have food on the top of the sweat-house,\" said Titindi Maupa. \"I\nleft my basket there.\"\n\nTopuna went and brought it, put it down, then ate of it himself. The\nvisitor ate much, and the two sat long together talking and eating;\nsat till midday, when young Topuna came home. He had killed five deer\nand was glad.\n\n\"You came to see us,\" said he, sitting down near the visitor.\n\n\"Yes,\" answered Titindi Maupa, \"and you will come soon, I hope, to my\nhouse. You will come to-night, perhaps?\"\n\nTopuna gave Titindi Maupa nice venison and deer fat,--a great deal of\nit. \"Be light and small till he takes you home,\" said Topuna to the\nmeat; \"then be as big as you now are or bigger.\"\n\nHe gave the visitor a beautiful buckskin dress, and Titindi Maupa went\nhome.\n\nThe pack was light till he set it down at home. Then it grew as big as\na small house. His elder sister would not eat Topuna's venison; she\ndid not like her brother's friend; she loved young Hitchinna, and\nwould not look at the other man.\n\nTopuna put on three pairs of moccasins, three pairs of thick buckskin\nleggings trimmed with beads; put on three buckskin blankets, and at\ndark he went out of the door to go to Kurulsa Mauna.\n\n\"My son,\" said old Topuna, when his son was going, \"you will come back\nsorry; you will be angry in the morning; I know that woman well.\"\n\nAll were asleep at Titindi Maupa's when Topuna came; but Titildi\nMarimi had wished the whole house outside to be covered with sharp\nrocks and thorny brush, for she knew that Topuna was coming.\n\nWhen he reached the place, he could not go in; he could not find the\ndoor, even; everything was hidden with sharp rocks and thorns. He was\noutside all night, and never stopped trying to find the way in; he\nwore out his three pair of moccasins, tore his three pair of leggings\nand three blankets; bits of them were scattered all around the\nsweat-house. At last he was naked and nearly frozen.\n\nTopuna went home before daylight, very angry. Titildi Marimi had heard\nhim, but said not a word. He lay down in his father's sweat-house and\nstayed there all day.\n\nWhen daylight came, Titildi Marimi rose up and went out of the\nsweat-house; the rocks and brush were all gone at her wish; nothing\nthere now but the nice beads that had fallen from Topuna. She went to\nthe spring; washed there, combed and dressed her hair, painted her\nface red, put on a nice woven cap, took a little basket with a sharp\nstick, and went out on the mountain; went far; dug sweet roots by the\ncreeks on the mountain flats.\n\nTitindi Maupa was angry at his sister all day; he stayed in bed until\nevening. Titildi Marimi dug roots, dug a great many, singing all the\ntime while she worked. Hitchinna heard the singing from his place and\ncame to her. She liked him. She went to meet him; was pleased to see\nhim; they sat down together, talked, and were glad. They parted for\nthat day; he hunted deer, she filled her basket with roots and went\nhome about sundown.\n\nTitindi Maupa was in bed yet. He did not raise his eyes when she came;\ndid not look at his sister.\n\nNext morning she rose early; rose at daylight. She had promised\nHitchinna to meet him a second time. She washed, combed her hair,\npainted her face, took a basket with a root stick, and started.\n\nShe had not gone far when her brother sprang up, hurried to the river,\nswam in it; went back to the sweat-house, striking his hair as he went\nwith a stick to make it dry quickly. Then he ate, and said to his\nyounger sister,--\n\n\"I am going away; I must leave you; you will cry, I think, because I\nam going.\"\n\nHe put on rich clothes, then tied a string of nice beads to a staff,\nand fastened the staff in one corner of the house corners.\n\n\"If I die,\" said he, \"those beads will fall to the ground; do not\ntouch them while they are hanging, and say to our sister not to touch\nthem. When she comes, do not say that I have gone; if she knows\nherself, you must not show her the way that I have taken.\"\n\nThen he turned to each thing in the house and said, \"You, my\npoking-stick, must not tell my sister how I have gone, nor you, my\nbaskets, nor you, my fire, nor you, my basket of water, nor my roots;\nnot one of you must tell her.\" And he told everything except the acorn\nflour; he forgot to tell the acorn flour.\n\n\"Now I go,\" said he; and pushing up the central post of the house, he\nwent in to the ground, and the post settled back after him. He went\nunder ground until he reached a spring of water. From the spring he\nturned back and went west, then back; went north, then back; went\nsouth, then back to the spring. Next he went in circles around his\nhouse to mislead his sister, so that she might not track him. At last\nhe went west two or three miles; then he rose to the top of the\nground, and went off on a trail.\n\nWhen she went to the mountain flat on the second morning, Titildi\nMarimi stood a while thinking. She knew that her brother was out of\nbed, that he was very angry. \"My brother will go away to-day,\" thought\nshe. \"I must be home again soon.\"\n\nShe threw down her stick and basket quickly and hurried home. She saw\nthat her brother was not in the house, that her sister was crying.\n\n\"Where is my brother,\" asked she; \"tell me, my sister.\"\n\nThe sister would not speak, gave no answer; held down her head and\ncried bitterly.\n\n\"Tell me quickly. The sun is high. If I cannot come up with him, he\nwill die; if I do not find him, his enemies will kill him.\" The sister\ndid not answer.\n\n\"Tell me, you rock, which way my brother went; tell me quickly. Tell\nme, you poking-stick; tell me, baskets.\" Nothing gave answer. \"Post,\ntell me, tell quickly; it is too late almost, he will escape me.\" She\nasked everything and got no answer, till at last she said, \"Acorn\nflour, will you tell me?\"\n\n\"Your brother is gone,\" said the acorn flour. \"He is angry because you\ninjured Topuna, his friend; he is very angry, and does not wish you to\nfollow him.\"\n\n\"Which way did he go?\"\n\n\"Under the post.\"\n\n\"That is well.\"\n\nShe was glad then. She made ready quickly; put on nice, new things,\ntook her best bow and a big otter-skin quiver filled with arrows, put\non leggings like a man.\n\n\"My sister, be well, take good care of yourself,\" said she. \"I don't\nwant my brother to die. He thinks that the journey is pleasant, that\nthe journey is easy. I will go, too; I will help him.\"\n\nShe pushed up the post and followed her brother; went to the spring,\ncame back, followed him everywhere; came out at last on the trail and\ntracked him, followed him, toiled along over Backbone Mountain. She\nfollowed hard and fast, gained on him, kept gaining; still she was\nafraid that she could not come up with her brother. She turned then to\nSun and called out,--\n\n\"O Sun, I wish you to be slow. Go very slowly to-day, O Sun. Let the\nday be long. Give me time to come up with my brother.\"\n\nThe Sun went more slowly, gave her time, and she hurried on.\n\nTitindi Maupa all this while was hurrying, going on quickly; and he\nsang as he went. His song was of Paiowa, Wakara's youngest daughter, a\nmaiden far off in the west.\n\nWakara had a great many daughters. All the stars in the sky were his\nchildren, and all his daughters were married but this one, the\nyoungest, the one whom Titindi Maupa was going to marry if her father\nwould give her.\n\nHe went along the Daha, went as the stream flows, swam across and sat\ndown to smoke. When he had emptied his pipe, he went up on the\nmountain ridge west of the river, reached the top, and walked some\ndistance down on the western slope, sat again and smoked a second\ntime. Now Titildi Marimi, his sister, had crossed the river and was\nfollowing. She came to where her brother had sat to smoke the first\ntime.\n\n\"I will come up with you soon,\" said she. \"You cannot go from me now;\"\nand she followed on, followed quickly.\n\nThe brother, when he smoked the second time, sat at a little spring on\nthe western slope of the mountain ridge; the sister reached the ridge\nfrom the top; she saw her brother a little below her. He heard some\none behind, looked up, and saw Titildi Marimi. He held his head down,\nhe said nothing.\n\n\"I shall be with you soon,\" cried the sister. \"We can go on together.\nYou have come a long way to find a good smoking-place.\"\n\nHe said nothing, looked at the ground, waited for his sister. Soon\nshe was there with him.\n\n\"My brother, I am tired,\" said she, \"give me tobacco; I wish to\nsmoke.\"\n\nHe gave her tobacco; she smoked.\n\n\"My brother,\" said Titildi Marimi, \"I want you to shoot at that quartz\nrock over there on the mountain side.\"\n\nHe raised his bow with an arrow and took good aim.\n\n\"Now hit that rock,\" said she.\n\nHe sent one arrow, after it a second, and then a third. They hit the\nrock, but bounded back from it.\n\n\"You might go a long way to hurt an enemy with arrows of that sort!\"\nlaughed the sister. \"Do you think those good arrows, my brother? You\nwill see enemies enough in two days; you will see enemies in the house\nof Wakara.\"\n\nShe drew out her own bow then, took an arrow from her otter-skin\nquiver, and said, \"Look now at me, my brother!\"\n\nShe shot at the rock; hit it. Her arrow shivered the rock to pieces.\n\n\"This is what my arrows do!\" said Titildi Marimi.\n\nTitindi Maupa hung his head; said not a word, but rose and went down\nthe mountain side till he came to a creek; then he crossed another\nmountain, going westward all the time till he was in sight of\nWakaruwa, the place to which he was going; then he sat down a third\ntime and smoked.\n\n\"O smoke,\" said he, \"I wish you to make friends to-night and\nto-morrow for me.\"\n\nHe looked down into the valley, where he heard much noise; he saw many\npeople playing games and shooting.\n\nJust before this Wakara had called his youngest daughter, Paiowa, and\nsaid, \"I want you to gather oak leaves for the acorn bread, and red\nearth to mix in it.\"\n\nShe went with a basket on her back, went up to the mountain side,\ngathered red earth to mix with the acorn flour and make the bread\nlight. The leaves were to be put on the top of the dough and cover the\nbread while baking. Titindi Maupa put his sister with her quiver in an\notter-skin and carried her. She had made herself small, and seemed\njust like an otter; he hid her on his shoulder in this form.\n\nPaiowa, Wakara's youngest daughter, had put red earth in her basket\nand filled it with leaves. She turned around now to stoop and raise\nit, but could not, it was too heavy.\n\nTitindi Maupa had slipped up and was holding the basket. She turned to\nsee what the trouble was, and saw him right there almost touching her.\n\n\"Oh!\" cried she, frightened and dropping her head; she was shamefaced\nbefore the stranger.\n\n\"Why are you afraid?\" asked Titindi Maupa. \"Is it because I am ugly?\"\n\nShe raised the basket to her back, and rushed away. When she reached\nWakaruwa, she threw down the basket outside, and ran into the house\npast her mother.\n\n\"Why are you so frightened? What is the matter?\" asked her mother.\n\nNot a word did she answer.\n\nOld Wakara was sitting inside. \"Why are you frightened, my daughter?\"\nasked he. \"Has anything happened, has any one hurt you?\"\n\n\"I saw a man over there on the mountain.\"\n\n\"What kind of man was he?\" asked Wakara.\n\n\"He has an otter on his back and wears buckskin; his hands are both\nred with deer blood.\"\n\nTitindi Maupa had a large piece of fat venison in his otter-skin\nquiver.\n\n\"He is a good hunter, I think,\" said Wakara; and he took down an\notter-skin, put it on the north side of the house, and said to his\ndaughter, \"Sit there and let this man come to you.\"\n\nIt was night soon. All the people came into the house, sat down, and\nate supper. Titindi Maupa stopped outside for a while, and found a\nplace where Wakara stored acorns. \"I will leave you here for this\nnight,\" said he to his sister. \"To-morrow I will come to get you.\"\n\nTitindi Maupa left his sister in the acorn crib, sank in the ground\nthen, and came up inside the sweat-house right at the side of Paiowa.\nOld Wakara laughed when he saw him sitting near his daughter. He was\nglad.\n\n\"Give the stranger food,\" said he.\n\nPaiowa brought food and gave it to the stranger.\n\nTitindi Maupa ate some and said, \"Look in my otter-skin, I have some\nvenison.\"\n\nShe put her hand in, found a good piece, a nice saddle of venison.\nShe could not draw the piece out, it was so heavy. She went then to\nher father and said, \"I must have a big basket.\"\n\nShe took a large tray basket over to her place. Titindi Maupa drew out\nthe venison and put it on the tray, saying,--\n\n\"Now, be no smaller, my venison, stay as you are, no matter how much\nthey take from you.\"\n\nTwo girls carried the basket and put it down before Wakara and Hemauna\nMarimi, his wife. The two old people ate. After them all in the house\nate, and the saddle of venison was as large as at first. When all in\nthe house had eaten, old Wakara went out on the housetop and\nshouted,--\n\n\"My sons, I call you all to come in for a short while.\"\n\nNow, all the stars in the sky were Wakara's children; they were his\nsons and daughters. The greatest, a son, came in first. When near the\nhouse, he had caught the odor of venison. Behind him came a great many\npeople. All the stars were in Wakara's sweat-house; the whole place\nwas filled with them. When they looked and saw Titindi Maupa sitting\nwith their sister, they laughed. They were glad. Some sat down; others\ncut off the venison and roasted it. All ate what they wanted.\n\nNow, old Wakara himself cut off venison, and gave a large share to\neach son to carry home for his wife and children. All went away\nlaughing.\n\nTitindi Maupa rose before dawn the next morning, took a deer head, and\nwent hunting to a mountain. He put on the head. Deer came and stood\nbefore him, ten, then ten more, and soon there were a hundred. He\nkilled the hundred deer. Taking the smallest, he opened it, made the\nothers very little, and put them into the small one, which he carried\nin one hand.\n\nAll were sleeping in the sweat-house when Titindi Maupa came. He threw\ndown the small deer, and the ninety-nine others were as big as at\nfirst; they burst out of the small one, made a great noise, and filled\nall the space before the sweat-house. Wakara's wife had got up to make\nacorn bread. She tried to go out, but could not, there were so many\ndeer lying around everywhere. She hurried back and called her husband.\n\n\"There is something outside,\" said she; \"I do not know what it is. Get\nup and look, get up quickly!\"\n\nWakara went out and saw piles of deer; he ran back, took his knife and\nsharpened it. Then going to the top of the house, he called to the\nwhole village, \"Come here; come, all of you!\"\n\nAll the people of the village came soon, and there were so many that\nthe venison was dressed quickly. They cooked and ate in company.\nOthers came from beyond the river south of them, and ate all the\nvenison they wanted. Many sat down under oak-trees and gambled; some\nshot arrows at marks, and others raced.\n\nAll day they amused themselves; all day they feasted, and went home at\nsunset very glad and praising Titindi Maupa.\n\nWest of Wakaruwa, was a large village and many people, all Wakara's\nsons-in-law, all married to his daughters; and the chief was Lawalila.\n\n\"I wonder what my father-in-law is doing,\" said each of these people;\n\"he has very loud talk in his sweat-house. There has never been such\ntalk there before.\"\n\nLawalila called his two sons and said: \"Go and see what your\ngrandfather is doing. Your youngest aunt has a husband; perhaps that\nis why there is such loud talk at the sweat-house.\"\n\nThe two boys stole up to the house carefully, and peeped into it. The\nyounger saw Paiowa, his aunt, in one corner, and Titindi Maupa sitting\nnear her. Wakara saw the boy peeping in, and hurled a stick at him.\nThe two boys ran home.\n\n\"My aunt has a husband,\" said the younger boy.\n\n\"She has not,\" said the elder.\n\n\"I saw him,\" said the younger.\n\n\"You did not,\" said the elder.\n\nLawalila stopped the boys; he was satisfied. He went out, and calling\nto all said, \"Paiowa, the youngest daughter of Wakara, is married!\"\n\nAll were very angry now, all were enraged, for there were many in that\nvillage who wanted Paiowa.\n\nNext morning Lawalila roused the village early, and said: \"I want you,\nmy people, to play to-day. You must play your best; you must beat\nTitindi Maupa, Wakara's new son-in-law.\"\n\nAfter they had eaten he called all his people together and said, \"We\nwill go over to my father-in-law's, to Wakara's, and shoot at a mark\nthere with arrows.\"\n\nThey went to Wakara's and asked: \"Where is Titindi Maupa? We wish to\ntry him; we want to shoot arrows at a mark against him.\"\n\nTitindi Maupa came out and shot. He won the first shot, the second; he\nwon all the time, won everything that Lawalila's people wagered.\n\nJust at noon Lawalila lost his temper, got angry, sprang up, tried to\nseize and take back all the things that his people had lost. Titindi\nMaupa would not let him do that; he stood in his way, would not let\nhim take anything.\n\nLawalila struck Wakara's new son-in-law. Titindi Maupa threw down his\nopponent. Lawalila jumped up, ran toward his people, drew his bow, and\ntried to send an arrow through Titindi Maupa. A great fight now\nfollowed.\n\nWakara's sons came and took Titindi Maupa's part. Lawalila's people\nhurried to his side. Titindi Maupa's young wife ran out to help her\nbrothers and her husband.\n\nThey fought very hard on both sides. In the middle of the afternoon\nall were killed on Lawalila's side except himself. New forces came to\nLawalila. Titindi Maupa was so tired that he could not stand. At this\nmoment his sister came. She picked up Titindi Maupa, put him on her\nback, and gave him her bow and arrows. He shot from her shoulder, and\nused her strong arrows. Every man that they touched fell that moment.\nEvery one from the west was killed, Lawalila with the others.\n\nTitindi Maupa rested, and went to the sweat-house. His sister went\nwith him. The dead of both sides lay all night where they fell.\n\nBefore daybreak Titindi Maupa rose, took his fire-drill, went out, and\nturning the faces of all his brothers-in-law to the earth, struck them\nwith the fire-drill. All came to life and went back to Wakaruwa.\n\nLawalila's people lay on the field all night, the next day, and the\nnight following. Titindi Maupa did not like to see all those dead\npeople lying there; so he went before daybreak of the second day and\nstruck each with his fire-drill. All came to life, rose up, were glad,\nand went home. Next morning they came to Wakaruwa, and had games\nagain, with good feasting and pleasure. They did not get angry a\nsecond time.\n\nTitindi Maupa brought in deer every morning. His brothers-in-law came\nand ate with him; they were friendly and happy. Titindi Maupa stayed\ntwenty days at Wakaruwa. He killed deer for all of them. On the\ntwenty-first morning Wakara said to his daughter,--\n\n\"I think your husband would like to go home now.\"\n\nNext morning Titindi Maupa set out for home with his wife and sister;\nthey went in one day to Kurulsa Mauna.\n\nThree nights later Topuna came to visit them; he came again to see\nTitildi Marimi. She let him come now. She was afraid that her brother\nmight leave her a second time.\n\nSo at last Topuna got the wife he wanted, and they all lived together\nat Kurulsa Mauna.\n\n\n\n\nTHE TWO SISTERS, HAKA LASI AND TSORE JOWA\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Chuhna=, spider; =Haka hasi=, loon; =Hitchinna=, wildcat; =Jamuka=,\nacorn worm; =Juka=, silkworm; =Metsi=, coyote; =Tsanunewa=, fisher (a\nbird); =Tsore Jowa=, eagle.\n\n       *       *       *       *       *\n\nAt some distance east of Jigul matu lived old Juka. He had a great\nmany sons and two daughters--a big house full of children.\n\nJuka's two daughters were Tsore Jowa, the elder, and Haka Lasi, the\nyounger. After a time Haka Lasi fell in love with her brother\nHitchinna. One day she fell asleep and dreamed that he had married\nher.\n\nMetsi lived, too, in Juka's house. He was no relative; he just lived\nas a guest there.\n\nOne day all the men were out hunting. It was then that Haka Lasi saw\nHitchinna in a dream. She began to sing about him, and she sang: \"I\ndream of Hitchinna; I dream that he is my husband. I dream of\nHitchinna; I dream that he is my husband.\"\n\nAll the men came back from the hunt at night. At daylight next morning\nthey went to swim, and Tsore Jowa made ready food for them. Haka Lasi\ntook a very nice staff in her hand, and went on top of the\nsweat-house. She looked in and sang,--\n\n\"Where is my husband? Send him up here to me. I will take him away. We\nmust go on a journey. Where is my husband? Send him up here to me.\"\n\nAll knew that she had no husband.\n\n\"You have no husband,\" said they.\n\nHitchinna was lying in one corner wrapped up in the skin of a wildcat.\n\n\"You have no husband in this house; all here are your brothers,\" said\nJuka.\n\n\"I have a husband, and I want him to come here to me,\" answered Haka\nLasi.\n\n\"Well,\" said the eldest son, \"I will go up to her. Let us hear what\nshe will say.\" He went up.\n\n\"You are not my husband,\" said Haka Lasi. \"Do not come near me.\"\n\nShe drove that one down, and called again: \"Where is my husband? Send\nhim up to me.\"\n\n\"Go you,\" said Juka to the second son.\n\n\"I don't want you,\" said Haka Lasi to the second son.\n\nShe refused one after another, and drove them away until none was left\nbut Hitchinna. Juka went then to Hitchinna and said,--\n\n\"My son, get up and go to her; it looks as though you were the one she\nwants.\"\n\n\"He is the one,\" said Haka Lasi; \"he is my husband. I want him to go\naway with me.\"\n\nHitchinna said not a word, but rose, washed, dressed himself nicely,\nand went to the woman.\n\n\"The sun is high now,\" said Haka Lasi; \"we must go quickly.\"\n\nShe was glad when taking away the one she wanted. They travelled\nalong, and she sang of Hitchinna as they travelled, sang of him all\nthe time. They went a long distance, and at night she fixed a bed and\nthey lay down on it.\n\nYoung Hitchinna could not sleep, he was frightened. When Haka Lasi was\nasleep, he rose very quickly, took a piece of soft rotten wood, put it\non her arm where she had held his head, covered it, and then ran away\nquickly, hurried back toward Juka's sweat-house with all his might.\nAbout daylight he was at the sweat-house.\n\nNow Chuhna, Juka's sister, lived with him. She was the greatest person\nin the world to spin threads and twist ropes. She had a willow basket\nas big as a house, and a rope which reached up to the sky and was\nfastened there.\n\n\"My nephew,\" said she to Hitchinna, \"I will save you and save all from\nyour terrible sister. She will be here very soon; she may come any\nmoment. She will kill all in this house; she will kill every one if\nshe finds us here. Let all go into my basket. I will take you up to\nthe sky. She cannot find us there; she cannot follow us to that\nplace.\"\n\n\"I will lie lowest,\" said Metsi. \"I am a good man, I will go in first,\nI will go in before others; I will be at the bottom of the basket.\"\n\nMetsi went in first; every one in the sweat-house followed him. Then\nChuhna ran up, rose on her rope, and pulled the basket after her.\n\nThe sweat-house was empty; no one stayed behind. Chuhna kept rising\nand rising, going higher and higher.\n\nWhen Haka Lasi woke up and saw that she had a block of rotten wood on\nher arm instead of Hitchinna, she said,--\n\n\"You won't get away from me, I will catch you wherever you are.\"\n\nShe rushed back to the sweat-house. It was empty; no one there. She\nran around in every direction looking for tracks, to find which way\nthey had gone. She found nothing on the ground; then she looked into\nthe sky, and far up, very high, close to the sun, she saw the basket\nrising, going up steadily.\n\nHaka Lasi was raging; she was so awfully angry that she set fire to\nthe house. It burned quickly, was soon a heap of coals.\n\nThe basket was almost at the sky when Metsi said to himself, \"I wonder\nhow far up we are; I want to see.\" And he made a little hole in the\nbottom of the basket to peep through and look down.\n\nThat instant the basket burst open; all came out, poured down, a great\nstream of people, and all fell straight into the fire of the\nsweat-house.\n\nNow, Tsore Jowa was outside on top of the basket. She caught at the\nsun, held to it, and saved herself.\n\nHitchinna went down with the rest, fell into the burning coals, and\nwas burned like his brothers.\n\nHaka Lasi was glad that they had not escaped her; she took a stick,\nfixed a net on it, and watched.\n\nAll were in the fire now and were burning. After a while one body\nburst, and the heart flew out of it. Haka Lasi caught this heart in\nher net. Soon a second and a third body burst, and two more hearts\nflew out. She caught those as well as the first one. She caught all\nthe hearts except two,--Juka's own heart and his eldest son's heart.\n\nJuka's heart flew high, went away far in the sky, and came down on the\nisland of a river near Klamath Lake. It turned into Juka himself\nthere. He sank in the ground to his chin; only his head was sticking\nout.\n\nThe heart of the eldest son flew off to the foot of Wahkalu and turned\nto be himself again. He fell so deep into the earth that only his face\nwas sticking out on the surface.\n\nNow Haka Lasi put all the hearts which she had caught on a string,\nhung them around her neck, and went to a lake east of Jigulmatu. She\nwanted to live at the bottom of the lake, but could not find a place\ndeep enough. So she went northwest of Klamath Lake to Crater Lake,\nwhere she could live in deep water.\n\nTwo Tsanunewa brothers lived near the lake with their old grandmother.\nOne morning early these brothers were out catching ducks, and just at\ndaybreak they heard some one call.\n\n\"Who is that?\" asked the elder brother.\n\n\"I don't know,\" answered the younger.\n\nSoon they saw Haka Lasi spring up on the water and call. She had a\nlarge string of hearts around her neck. Then she sank again in the\nwater. Again she came up at some distance and called a second time.\n\nNow Tsore Jowa came down from the sun and went to the old sweat-house,\nwhere she found nothing but a heap of bones and ashes. Putting pitch\non her head and on her arms, and strips of deerskin around her neck\nwith pitch on them, she cried and went around mourning. After a time\nshe began to look for her sister. She went everywhere; went to Klamath\nLake.\n\nFor some time the two Tsanunewa brothers had heard a voice singing,--\n\n    \"Li-wa-\u00e9h, li-wa-h\u00e1,\n    Li-wa-\u00e9h, li-wa-h\u00e1.\"\n\nThis was old Juka. He was lying in the ground where he had fallen, and\nwas crying.\n\nTsore Jowa searched, inquired, asked every one about Haka Lasi, and\ntold what she had done,--that she had killed her own brothers and\nfather.\n\nTsore Jowa came at last to the house of the two Tsanunewa brothers one\nday about sunset, and spoke to their grandmother. \"My sister, Haka\nLasi, has killed all my brothers and my father,\" said she; and she\ntold the whole story.\n\nThe old woman cried when she heard what Tsore Jowa told her. The two\nbrothers were away hunting; they came home about dark with a large\nstring of ducks. \"This woman,\" said the grandmother, \"is looking for\nher sister, who has killed all her people.\"\n\nThe two brothers cried when the story was told to them. When they had\nfinished crying, they said to the old woman, \"Cook ducks and let this\nwoman have plenty to eat.\"\n\nWhen all had eaten, the two brothers said to Tsore Jowa: \"Tell us what\nkind of a person your sister is. Which way did she go?\"\n\n\"I don't know which way she went,\" said Tsore Jowa.\n\n\"Three days ago,\" said the elder brother, \"just as daylight was\ncoming, we saw a woman jump up in the lake where we were fishing. She\nseemed to have large beads around her neck. That woman may be your\nsister.\"\n\n\"Catch that woman for me. I will give you otter-skins and beads. I\nwill give bearskins. If you wish, I will stay with you here, if you\ncatch her.\"\n\n\"We want no beads nor otter-skins nor bearskins,\" said the brothers.\n\n\"What do you want?\"\n\n\"We want red deer-bones and green deer-bones; small, sharp ones to\nstab fish with.\"\n\n\"You shall have all you want of both kinds,\" said Tsore Jowa.\n\nNext morning she set out with a sack, went away to high mountains,\ngathered deer-bones, red and green leg-bones, and put them in her\nsack. At sunset she went back to the house, with the sack full.\n\nThe two brothers were glad, now. The elder took red, and the younger\ngreen bones. (The fat on the leg-bones of deer turns some red and\nothers green.)\n\n\"You must catch her bad sister for Tsore Jowa,\" said the old woman to\nher grandsons.\n\nAll that night the brothers sat sharpening the bones and then\nfastening them to the spear-shafts. They did not stop for a moment.\n\"Let us go now; it is near daylight,\" said the elder brother.\n\nThey started. When they reached the lake, they went out on the water.\nEvery morning at daybreak. Haka Lasi sprang up to the surface and\ncalled from the lake. The elder brother took a stem of tule grass,\nopened it, placed it on the water, made himself small, and sat down in\nthe middle of it. The younger brother fixed himself in another stem of\ntule in the same way. The two tule stems floated away on the water,\ntill they came near the place where the brothers had seen Haka Lasi\nspring up the first time.\n\n\"Let me shoot before you,\" said the elder brother.\n\n\"Oh, you cannot shoot; you will miss her,\" said the younger. \"Let me\nshoot first. You will miss; you will not hit her heart.\"\n\n\"I will hit,\" said the elder.\n\nThey watched and watched. Each had his bow drawn ready to shoot.\nDaylight came now. Haka Lasi rose quickly, came to the top of the\nwater, and held out her arms before calling.\n\nThe younger brother sent the first arrow, struck her in the neck; the\nelder shot, struck her right under the arm. Haka Lasi dropped back and\nsank in the water.\n\nThe brothers watched and watched. After a time they saw two arrows\nfloating, and were afraid they had lost her. She had pulled them out\nof her body, and they rose to the surface. After a while the body\nrose. Haka Lasi was dead.\n\nThe brothers saw that she had a great many hearts on a string around\nher neck. They drew her to the shore then, and carried her home. They\nleft the body hidden outside the house, and went in.\n\n\"We did not see her,\" said the elder Tsanunewa to his grandmother.\n\nAll sat down to eat fish, and when they were through eating, the elder\nsaid to Tsore Jowa, \"Come out and see what we caught this morning.\"\n\nShe ran out with them, and saw her dead sister with a string of hearts\non her neck. Tsore Jowa took off her buckskin skirt, wrapped up the\nbody, and put it in the house. She counted the hearts.\n\n\"My eldest brother's heart is not here, and my father's is not here,\"\nsaid she.\n\n\"Every morning we hear some one crying, far away toward the north;\nthat may be one of them,\" said the two Tsanunewas.\n\nTsore Jowa started out to find this one, if she could, who was\ncalling. She left the body and hearts at the old grandmother's house,\nand hurried off toward the north. She heard the cry soon and knew it.\n\"That is my father,\" said she.\n\nTsore Jowa came near the place from which the cry rose; saw no one.\nStill she heard the cry. At last she saw a face; it was the face of\nJuka, her father.\n\nTsore Jowa took a sharp stick and dug. She dug down to Juka's waist;\ntried to pull him up, but could not stir him. She dug again, dug a\ngood while; pulled and pulled, until at last she drew him out.\n\nJuka was very poor, all bones, no flesh at all on him. Tsore Jowa put\ndown a deerskin, wrapped her father in it, and carried him to the old\nwoman's house; then she put him with Haka Lasi's body, and carried\nthem home to the old burned sweat-house east of Jigulmatu.\n\nShe was crying yet, since one brother was missing. She put down the\nbasket in which she had carried them, hid it away, covered it\ncarefully.\n\nAt the foot of Wahkalu lived a certain Jamuka, an old man who had a\nwife and two daughters.\n\n\"Bring in some wood,\" said the old man one day to his daughters.\n\nThe two girls took their baskets and went to bring wood. Soon they\nheard some one singing,--\n\n    \"I-n\u00f3 i-n\u00f3, I-no mi-n\u00e1\n    I-n\u00f3, i-n\u00f3 I-no mi-n\u00e1.\"\n\n\"Listen,\" said the younger sister; \"some one is singing.\"\n\nThey listened, heard the singing; it seemed right at the foot of\nWahkalu. They went toward the place from which the sound came.\n\n\"That is a nice song,\" said the younger sister. \"I should like to see\nthe one who sings so.\"\n\nThey went near, saw no one yet. \"Let us take the wood home,\" said the\nelder sister, \"then come back here; our father may be angry if we stay\naway longer.\"\n\nThey took the wood home, put it down, and said nothing. Both went\nback to the place where the singing was and listened. At last the\nyounger sister came to the right place, and said, \"I think this is he\nwho is singing.\"\n\nThere was a head sticking out of the ground, and the face was covered\nwith water. The man had cried so much that he looked dirty and ugly.\n\nThe sisters took sharp sticks, and dug all around the head, dug\ndeeply. They could not pull out the person; they had only dug to his\nwaist when night came and they must go.\n\n\"Why did you stay out so late?\" asked their father.\n\n\"We heard some one singing, and wanted to know who it was, but were\nnot able. We will go back in the morning and search again.\"\n\n\"That is well,\" said Jamuka. He had heard how Juka's sons had been\nkilled. \"Perhaps one of those people is alive yet,\" said he; \"you must\nlook for him.\"\n\nThey went early next morning to dig, and drew the man out. They took\noff their buckskin skirts then, and wrapped him up carefully. He was\nnothing but bones, no flesh at all on his body. The younger sister ran\nhome to get wildcat skins to wrap around him.\n\n\"We have found a man, but he is all bones,\" said she to her father.\n\n\"Take good care of the stranger, feed and nurse him well,\" said\nJamuka; \"he may be Juka himself, and he is a good man.\"\n\nThey wrapped the man in wildcat skins. A great stream of water was\nrunning from his eyes, and deer came down the hill to drink of that\nwater.\n\nThe girls lay on each side of the man, and gave him food; stayed all\nnight with him. Next morning they went home for more food.\n\n\"Feed him, give him plenty,\" said Jamuka; \"he may get health and\nstrength yet.\"\n\nThe sisters went back and stayed a second night. The man began to look\nbetter, but he cried all the time, and many deer came to drink the\nwater that flowed from his eyes. The girls went home the second\nmorning. \"The man looks better,\" said they to their father.\n\n\"I have heard,\" said old Jamuka, \"that Juka's sons were killed. This\nmust be one of them.\"\n\nThey went back right away, and stayed another day and night with the\nstranger. The man looked as though he might get his health again. He\nbegan to talk. \"Has your father a bow and arrows?\" asked he of the\nsisters.\n\n\"He has; he has many.\"\n\n\"Bring me a bow and arrows; many deer come near me to drink, I may\nshoot one.\"\n\nThey took the man's words to their father. Jamuka gave them a bow and\nsome arrows, and they went back to the sick man.\n\n\"You may go home to-night,\" said he. \"I wish to be alone.\"\n\nThe girls left him. At sundown a great buck came and drank of the\ntears, he killed him; later another came, he killed that one; at\nmidnight a third came, he killed the third; now he had three. At\ndaylight a fourth buck was killed; he had four now. \"That is enough,\"\nthought he.\n\nWhen the girls came and saw four great bucks lying dead near the\nstranger, they were frightened; they ran home and told their father.\nOld Jamuka was glad when they told him. He sharpened his knife,\nhurried out to the woods and looked at the stranger. \"That is Juka's\nson,\" said he; \"take good care of him, daughters.\"\n\nJamuka dressed the deer, carried them home, and cut up the venison for\ndrying. Next evening Juka's son sent the girls home a second time, and\nkilled five great deer that night. Next morning the girls came to see\nhim, and ran home in wonder.\n\nTheir father was very glad. He dressed the five deer as he had the\nfour, and cut up the venison.\n\nTsore Jowa was hunting everywhere all this time to find her brother.\nShe had left the hearts, her sister's body, and her father hidden away\ncarefully; had done nothing yet to save them.\n\nThe night after Juka's son killed the five deer the two girls took him\nhome to their father. He was well now and beautiful, in good health\nand strong. He cried no more after that. A salt spring was formed in\nthe place where he had fallen and shed so many tears. The spring is in\nthat place till this day, and deer go in herds to drink from it.\nPeople watch near the spring and kill them, as Juka's son did. Tsore\nJowa went to every house inquiring about her brother. At last she came\nto Jamuka's house, and there she found him. She was glad now and\nsatisfied. She left her brother with his two wives and hurried home.\n\nTsore Jowa made in one night a great sweat-house, prepared a big\nbasket, and filled it with water. When the second night came, she\ndropped hot stones into the water; put all the hearts into the basket.\nOpening her sister's body, she took out her heart and put it in with\nthe others. At this time the water in the basket was boiling. She\ncovered the basket and placed it on top of the sweat-house. Then she\nwent in, lay down and slept.\n\nThe water was seething all night. At daybreak the basket turned over,\nand there was a crowding and hurrying of people around the\nsweat-house. They began to talk briskly.\n\n\"We are cold, we are cold!\" said they. \"Let us in!\"\n\nSoon broad daylight came. Tsore Jowa opened the door, and all crowded\ninto the sweat-house. Tsore Jowa said not a word yet. All the brothers\ncame; behind them Haka Lasi. She looked well, she was good. Her heart\nwas clean; there was nothing bad now in it.\n\n\"Where is our eldest brother?\" asked all.\n\n\"He is well; I have found him. He has two wives,\" said Tsore Jowa.\n\nJuka was in good health and strong. She had washed him and given him\ngood food.\n\nAll were happy, and they went hunting.\n\n\"I think your husband would like to go home,\" said Jamuka one day to\nhis daughters.\n\nJuka's son and his two wives set out to visit his father; Juka saw\nhis son coming; took a big blanket quickly, caught him, placed him in\nit, and put him right away.\n\nNow the wives of Juka's son came in and sat down in the house. Two\nother brothers took them for wives. They stayed a long time, never saw\ntheir first husband again. Old Juka kept him secreted, made him a\nWe\u00e4nmauna, a hidden one.\n\nAfter a time the two women wished to go home to visit Jamuka. They\ntook beads and blankets, nice things of all kinds, and went to their\nfather at the foot of Wahkalu.\n\n\"We have never seen our husband,\" said they, \"since we went to his\nfather's. We have new husbands now.\"\n\n\"I think that is well enough,\" said Jamuka. \"His father has put him\naway. His brothers are as good for you as he was.\"\n\nThe sisters agreed with their father, and went back and lived at\nJuka's house after that.\n\n\n\n\nTHE DREAM OF JUIWAIYU AND HIS JOURNEY TO DAMHAUJA'S COUNTRY\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Damhauja=, the moon just before renewal; =Darijua=, gray squirrel;\n=Halaia=, morning star; =Jupka=, butterfly of the wild silk worm;\n=Juiwaiyu=, acorn of the Eastern black oak; =Kechowala=, blue jay;\n=Mahari=, Eastern black oak; =Pahnino=, a kind of ocean-shell;\n=Periwiriwaiyu=, another kind of Eastern black oak.\n\n       *       *       *       *       *\n\nJuiwaiyu lived far away in the east, in the southern part of it. His\nfather, Periwiriwaiyu, was old. His mother, Maharia, was old, too; but\nboth were very beautiful.\n\nJuiwaiyu hunted, fished; was happy till one night he dreamed of two\ngirls who lived beyond Wahkalu, lived north of that mountain.\n\n\"I dreamed of two sisters,\" said he to his father and mother next\nmorning, \"I saw two women last night. They are both very beautiful. I\nmust find them; I will bring them home if I can.\"\n\n\"You must not go,\" said his father and mother. \"If you go, you will\nnever come back to this country. We shall not see you again if you\nleave us. We know that those people will kill you. We shall never see\nyou again if you go from here.\" Then they cried bitterly, both of\nthem.\n\nBut his father and mother could not stop Juiwaiyu; he would go. When\nhe was ready to start, his mother said,--\n\n\"Your uncle lives at Shultsmauna, near Kamshumatu. Stop there. You\nmust see your uncle, you must talk with him. His name is Jupka. He is\nvery wise; he will help you. There will be thunder and a sprinkle of\nrain here when you touch your uncle's house. I shall know then that\nyou have got that far in safety.\"\n\nJuiwaiyu began to sing. He started, and rose through the air. He went\nvery high, and cried--cried and sang as he travelled. Though he had\nmade up his mind to go, he feared that his mother's words might come\ntrue, that the people beyond Wahkalu might kill him. He looked far\nahead, and saw smoke near the edge of the sky. \"That may be smoke from\nmy uncle's house,\" thought Juiwaiyu.\n\nHe moved toward the smoke; went on till he was straight above his\nuncle's house. He went down to the roof then, and peeped in through\nthe smoke-hole. The old man, who was lying with his back to the fire,\nsaw him look in. Jupka stood up, looked again, grabbed his spear.\n\n\"Is that the way you look into my house? What do you want here?\" cried\nJupka, aiming his spear at the stranger.\n\n\"It is I, uncle,--I, Juiwaiyu.\"\n\n\"Why did you not call me uncle when you looked first? Why did you not\nsay who you were when you came? I might have killed you; I came very\nnear killing you with my spear. Come down, come down; let me see you,\nmy nephew.\"\n\n\"I will,\" said Juiwaiyu; \"I have travelled far to-day, I am tired.\"\n\nHe went down on the central pole.\n\n\"Uncle, I have come to talk with you, to let you know where I am\ngoing.\"\n\n\"You would better eat first,\" said Jupka; and he took Juiwaiyu in his\narms, smoothed his hair, and was glad to look at him.\n\n\"You are tired, my nephew; you are hungry; you must eat.\"\n\n\"I am not hungry; I have no time to wait; I am in a great hurry.\"\n\n\"Where are you going, my nephew?\" asked Jupka.\n\n\"I had a dream last night, my uncle; I dreamed of two sisters,\ndaughters of Damhauja.\"\n\n\"You would better stay at home. My nephew, stay at home; you would\nbetter not go for those sisters. Forget them; don't think of those\ngirls,\" said Jupka. \"If you go, you will never come back. The place\nwhere they live is a bad one; every stranger gets killed who goes\nthere. I have seen many men on the way to Damhauja's; many a man has\npassed here to look for those sisters, but never have I seen any come\nback with or without a woman. I have been in that country myself, I\nknow it well. I had to fight for my life there, and came near being\nkilled. I am many times stronger than you, know people better than you\ndo, and I would not go to that country.\"\n\n\"No matter what kind of country that is, no matter what kind of\npeople live in it, I must find those two sisters. I have dreamt of\nthem. There is no use in trying to hold me back. I must go; I cannot\nstop, I cannot help myself.\"\n\n\"Well,\" said Jupka, \"if you must go, I will go with you; you would be\nlost without me. I must save you, my nephew. I will make myself small;\nyou can put me on your head, you can tie me up in your hair easily.\"\n\nThe old man made himself small, and Juiwaiyu put him on the top of his\nhead, bound him firmly in his hair, bound him so that no one could see\nhim. Then he went up on the sweat-house and turned toward the sun.\n\n\"Sun, O Sun, I wish you to be slow,\" said he. \"I must go very far; I\nwish the day to last long.\"\n\n\"I will tell you now of the road,\" said Jupka. \"When you come near a\nsmall mountain east of Wahkalu, there will be three roads there before\nyou; one on the right hand very narrow. You can hardly see that road,\nit is so little beaten, but you must find it, for you cannot go by\nanother. There is a middle road, smooth and wide; you will see fresh\nclover scattered on the road, just as if women had carried some over\nand dropped a little here and there. If you go over that road, you\nwill be killed by lice and wind. On the left hand is a road; if you\ntake that, you will lose yourself and never reach any place.\"\n\n\"I will sing now,\" said Juiwaiyu, \"and my song will be heard\neverywhere, north, south, east, and west.\"\n\nHe began, and rose in the air as he sang; he rose, and as he moved\nforward, the whole world heard him; every one looked up to see who was\nsinging, but no one saw anything.\n\n\"That sounds like the song of Juiwaiyu,\" said some of the people. \"I\nthink that is the voice of Periwiriwaiyu's son,\" said others; \"I think\nthat is he, for that's how he sings when he travels.\"\n\nThey tried to see who was singing, but saw no one. The song seemed\njust above them, but it was high up, very high in the air.\n\n\"Hurry, my nephew, hurry,\" said Jupka; \"I don't like to camp on the\njourney, I want to be at that place before sunset.\"\n\nJuiwaiyu sang faster now; he could not move without singing. He moved\nswiftly, and soon they were east of Wahkalu.\n\n\"Look down carefully,\" said Jupka; \"if you see clover scattered on a\nroad, you must not go over it. Go over that road on the right, do not\nlook at the other.\"\n\nDamhauja had sent people to scatter clover on the middle road and\nentice men, make them think that the road to his sweat-house.\n\n\"The middle road lies straight toward the mountain,\" said Jupka; \"all\npeople die who try to pass over it. A great many lie dead on that road\nnow, my nephew; do not go near it.\"\n\nJuiwaiyu kept on; soon they heard laughter ahead on the small\nmountain, loud laughter.\n\n\"You are on the wrong road,\" said Jupka. \"Turn back, my nephew; if\nnot, you will die surely. That was the laughter of people sent by\nDamhauja to kill all who go over the middle road.\"\n\nJuiwaiyu kept on; he would not listen to his uncle. Soon a great wind\ncame, bringing clouds of lice with it; the air was filled with them.\nThey fell on Juiwaiyu, and ate the flesh off his body. The wind drove\nhim far back on his journey, and blew the beads from his neck. The\npeople of the mountain did this,--people put there and kept by\nDamhauja.\n\nJuiwaiyu was angry. He rushed forward a second time.\n\n\"I will pass, I will go through this time,\" said he.\n\n\"I told you of this trouble,\" said Jupka, \"I warned you. I said that\nthis was an evil road over which no one can pass. Stop, or you will be\ndead before night comes. Stop! Let me down; I will save you.\"\n\nJuiwaiyu came to the ground, and took out his uncle.\n\n\"I will save you,\" said Jupka; \"I will give you back flesh and\nstrength.\"\n\nThe old man took his pipe and drew smoke through it. The wind went\naway; the lice disappeared, not one was left anywhere. Jupka took up a\nrose-twig. With this he whipped Juiwaiyu, and he was as sound and\nstrong as ever. He had all his flesh back in a moment.\n\nThe people of the mountain saw this. \"We cannot kill him,\" said they;\n\"he has too much power for us.\"\n\n\"You must turn back and start where the roads part,\" said Jupka. \"On\nthe right is a small narrow trail; you can barely see it, but you must\nfind this trail. You cannot go to Damhauja's house by another way.\"\n\nJuiwaiyu went back to where the paths parted.\n\n\"You are looking for the way,\" said Jupka. \"If you see a narrow little\ntrail, that is it.\"\n\nHe found that trail at last. \"That is the right way,\" said the uncle.\n\nIt was so narrow that Juiwaiyu was barely able to see it. He went\nforward easily; went fast, like a man who is running down hill. They\ncame to the small mountain, and when Juiwaiyu was above it, he heard\nlaughing at a distant village. \"That must be the place to which we are\ngoing,\" said he.\n\n\"My nephew, look out now, be careful. When you go into Damhauja's\nsweat-house and sit with his daughters, he will give you a pipe filled\nwith crushed bones of people instead of tobacco. If you breathe smoke\nfrom that pipe, you will die the next moment. With this smoke he has\nkilled those who escaped lice and wind from the mountain.\"\n\nJuiwaiyu rested awhile, and thought of the beads he had lost. \"I wish\nmy beads would return to me,\" said he. That moment the beads were on\nhis neck. They were as beautiful as ever.\n\n\"My beads, you must not go again from me. You must stay with me, and\nyou must be in plenty. Pahnino Marimi, I wish you to send your\ndaughters for leaves, wood, and water. Be kind when I come to you. Do\nnot kill me. Let us go on,\" said he to his uncle.\n\nThey went forward, and soon they saw two girls, one holding the other\nby the hand. These girls were coming toward the mountain, swaying\ntheir hands and singing. Juiwaiyu came to the ground, hid behind a\ntree, and said, \"Let there be wood here in plenty, wood for these\nwomen.\" The wood was right there in one moment.\n\nThe two girls set down their baskets and filled them. \"I wish that man\nwould come,\" said one sister to the other, \"the man we dreamed of last\nnight.\"\n\nThey put down their hands to take the baskets. Juiwaiyu caught their\nhands. They looked around, saw him, and were frightened.\n\n\"Why are you frightened? I dreamed of you last night, you dreamed of\nme. Go home, go ahead, hurry forward, I will follow; I will be at your\nfather's house soon.\"\n\nThey put the baskets on their backs, ran quickly, reached home soon,\nthrew down the baskets outside the doorway, and rushed into the\nsweat-house.\n\n\"What are you scared at, my daughters? You saw some young man in the\nwoods, I think,\" said Pahnino, their mother, who was making acorn\nbread outside the doorway. \"I think that some brother-in-law was\nwatching you near the mountain.\"\n\n\"You have never seen the man we met,\" said the sisters.\n\nPahnino went to look; she looked carefully, but saw no man coming\ntoward her from any side. The two sisters spread a black bearskin and\nsat on it, sat near each other and waited. The old man went out to\nlook, put his hand over his eyes to see a new son-in-law, but could\nsee no one. Juiwaiyu was on the house now; he went down through the\ncentral pillar, passed through the ground, and came up between\nDamhauja's two daughters. Pahnino Marimi walked in at that moment to\nscold her daughters. She looked, and saw Juiwaiyu between them.\n\n\"Some one is sitting with our daughters,\" said she to the old man.\n\nDamhauja went for his pipe, put in crushed bones of Mapchemaina, and\nhanded the pipe to his daughters.\n\n\"Give this to my son-in-law,\" said he.\n\nThey did not like to take the pipe, but they could not refuse their\nfather, they could not help themselves. They were crying.\n\n\"You must not smoke this,\" whispered they; \"we will give you another\nkind.\" They took the tobacco out and put in some of the common sort.\nThe old man did not watch sharply at first; he was thinking only to\nsee Juiwaiyu drop dead. The girls handed back the empty pipe to their\nfather.\n\nJupka, who was sitting on his nephew's head, laughed in his own mind.\n\n\"I don't know what sort of man this is,\" thought Damhauja; \"I have\nnever seen such a person. I think he must have come to fight with me;\nI will try him once more.\"\n\nHe filled the pipe a second time, and gave it to his daughters. They\nhanded it to Juiwaiyu. This time they could not change the tobacco.\nDamhauja was watching too carefully. Jupka smoked this pipe. No smoke\ncould hurt him. Damhauja, who hoped to see Juiwaiyu fall dead, became\nfrightened when he saw him as well as ever.\n\n\"What am I to do?\" thought he. \"I give this tobacco to every man who\ncomes for my daughters, and every man who smokes dies right away. I am\nafraid of my new son-in-law. I will not fight with this man. Let my\nother sons-in-law try him. My daughters, I want you to give nice food\nto your husband; give him good things to eat, take the best care of\nhim, treat him well. My boys, I want you to bring plenty of nice food\nto my son-in-law.\"\n\n\"I will give venison now to these sisters,\" thought Jupka; and he took\nout a small piece of fat venison as large as a walnut. This he gave to\nJuiwaiyu, and told him to ask for a large basket. They brought it.\n\n\"You, venison, keep this size,\" said Juiwaiyu; \"be no smaller, you\nmust not be gone;\" and then he cut slices.\n\nDamhauja carried off three great baskets of meat, then went out on the\nhousetop and called all his sons.\n\n\"Come for venison, my sons,\" said he. \"There is plenty for all of\nyou.\"\n\nDamhauja had a great many sons-in-law on the west beyond a river. All\nhis daughters were married except two. These sons-in-law heard him\ncall and wondered. \"What has happened?\" asked they of one another.\n\"We've never heard the old man talk that way before. He must have\nfound a new son-in-law; he must have found a husband for Halaia and\nPahnino Marimi.\"\n\nAll Damhauja's sons came into the sweat-house.\n\nKechowala, a son-in-law and chief on the west side, sent his two sons,\nKechowala and Darijua, to see what was happening at the sweat-house.\n\nWhen the boys came and looked in, the elder saw a man, he thought, but\ndid not know him. Damhauja's sons were dancing a fire-dance. The two\nbrothers looked around carefully, but the younger did not see the\nstrange man. They ran down from the sweat-house, and on the way home\nbegan to quarrel.\n\n\"I think our grandfather has a new son-in-law; I saw him,\" said\nKechowala, the elder.\n\n\"You did not,\" said the younger.\n\n\"Why do you try to hide him, why do you deny? I saw him surely.\"\n\n\"When we get home, you will say that you saw a stranger in the\nsweat-house; but if you do, you will lie.\"\n\n\"We shall see great trouble, I think,\" said the elder; \"there will be\nfighting now our grandfather has a new son-in-law, there will be great\nfighting.\"\n\nThe two boys ran very fast, disputing as they went. They got to the\nriver, swam across, ran home.\n\n\"There is a strange man over there; grandfather has a new son-in-law,\"\nsaid Kechowala.\n\n\"Don't believe what he says,\" cried Darijua to his father; \"I could\nnot see any man.\"\n\n\"Why do you want to hide him, why do you deny? You must have seen him\nplainly.\"\n\n\"I did not see him, and you did not. I saw all who were there, but I\nsaw no stranger.\"\n\n\"I saw him sitting between the two girls,\" said Kechowala.\n\n\"He is there,\" said the father. \"I will see that man to-morrow.\"\n\n\"My son-in-law,\" said Damhauja, \"you must be careful to-morrow. I have\na great many daughters besides your two wives; their husbands will try\nto kill you.\" Then Damhauja said to his sons: \"We will go to sleep and\nrise early; take good care of your brother-in-law to-morrow.\"\n\nAll went to rest; Juiwaiyu and his wives as well as others.\n\nWhen all were asleep, Juiwaiyu took Jupka out of his hair and rose up.\n\"I wish for daylight quickly,\" said he.\n\nThunder roared then, and some rain came; Juiwaiyu wished to let his\nmother know that he was well. He went out, took one step and went from\nthe sweat-house to the other side of the nearest mountain, with the\nsecond step he went to the top of a mountain beyond.\n\nJupka was angry because Damhauja had tried to kill Juiwaiyu with the\npoisonous pipe. Now he took vengeance. He put the two sisters on a\nhigh place in the sweat-house, made a great storm of wind and rain.\nSoon the whole place was filled with water. It rolled and swept\nthrough the sweat-house, drowned Damhauja and his wife; washed their\nbodies out through the door away.\n\nJuiwaiyu on the mountain took his yaiyauna flute and began to play.\nAll the world heard him, all people went to hill-tops and\nmountain-tops, all stretched their heads up and listened, all said,\n\"That must be Juiwaiyu; no one plays in that way but Juiwaiyu.\" Deer\nbegan to come from the east along the same way over which Juiwaiyu had\ncome, and all stood before him.\n\n\"Let one stand in front of me and look this way,\" said Juiwaiyu, \"let\nall the others stand behind that first one.\"\n\nThey stood in the line, a fawn in the first place. He shot them all\nwith one arrow, hundreds of them. The arrow entered the mouth of the\nfront deer and went out near the tail of the last. Then Juiwaiyu took\nthe little fawn and opened it, made the deer very small, put them all\ninside the fawn's body, took that home in one hand, threw the fawn\ndown on the sweat-house. The deer inside the fawn became as big as\never, rolled down, filled the whole place around the sweat-house.\n\nJuiwaiyu now saw Damhauja and Pahnino Marimi lying cold and dead. He\nran then to Jupka in the sweat-house. \"Bring them to life, my uncle;\nbring them to life again!\"\n\nJupka whipped both with a rose-twig and brought them to life. Damhauja\nshook himself and said, \"I slept too hard.\"\n\n\"You would not have waked up at all but for my nephew. You wanted to\nkill him. I punished you.\"\n\nDamhauja knew Jupka now. \"Oh, why did you not let me know that you\nwere here? I would not have tried to hurt Juiwaiyu.\"\n\nThe old man saw so many deer around the sweat-house that he didn't\nknow what to think. At last he went up on the sweat-house. \"Come, my\nsons, come,\" cried he; \"there is venison here for all of you.\"\n\nAll the sons came. Each had one deer, and there were many others to\nspare.\n\nAll the sons-in-law in the west were angry that Damhauja's sons had so\nmuch venison.\n\n\"We will go over and see this man,\" said Kechowala, the chief. \"We\nwill have some fun to-day with him.\"\n\nWhen Damhauja's eldest son was bringing venison to his father, he saw\nKechowala. \"He is coming,\" said the son.\n\nKechowala had an angry face; he walked fast. When he reached the\nsweat-house, all were eating venison. He went to the top of the\nsweat-house, took his arrow from under his arm, and said, \"Wake up, be\nready; we must play to-day.\"\n\nThen he looked in and saw Juiwaiyu sitting between the two sisters. \"I\nknow now who that man is; he is from the east. Feed him well, dress\nhim well, father-in-law; we must have fun before he goes from here. He\nmust show what he can do before he leaves us.\"\n\nThe old man went out and scolded Kechowala: \"You talk loud, you want\nfat venison; that's what you have come for, that's why you are at this\nsweat-house.\"\n\nJupka heard all that Kechowala said.\n\n\"I will go home now,\" said Kechowala, \"and be here after breakfast.\"\n\n\"My son-in-law will be killed to-day,\" said Pahnino Marimi; \"what can\nwe do? They are going to kill our son-in-law who brings so much\nvenison. Stay in the house, do not go out,\" said Pahnino.\n\n\"Do not go out,\" said the brothers; \"we will meet those people.\"\n\nAll looked, and saw a great crowd coming from the west. The\nbrothers-in-law were coming, and when near they shouted to Damhauja's\nsons. The two sisters tried to stop Juiwaiyu.\n\n\"Let me go, wives,\" said he, \"let me go. If I stay here, they will\ncall me a coward; I will let no one give me that name.\"\n\n\"I want to see that new man who is here,\" cried Kechowala, \"I want to\ntalk with him.\"\n\n\"I will go out,\" said Juiwaiyu, to his wives. \"My father and mother\ntold me of this place. I know what it is.\"\n\n\"Come out!\" called Kechowala at the door, \"come out; don't be afraid\nof us, don't be a coward.\"\n\n\"I will come when I am ready, I will meet you.\"\n\nKechowala went to his people. \"He will be here soon,\" said he.\n\nAll laughed; all were glad. \"If he comes,\" thought they, \"we will kill\nhim.\"\n\nJuiwaiyu went out and stood on the housetop, looked around, looked at\nhis enemies, went down slowly, went as if he did not like to meet\nthem.\n\n\"Why are you afraid?\" asked Kechowala. \"Do you think that we will hurt\nyou?\"\n\nHe went to them, he sat on a stone. He had but one arrow, and that\nwithout a point. This was a staff which his uncle had given him. The\nplayground was beyond a hill at some distance from the sweat-house.\n\"Stand up and play,\" said the sons-in-law; and they pushed Juiwaiyu to\nthrow him, but he did not fall. All went to the playground. Juiwaiyu\ncaught the bones on his club at the middle point, then hurled them;\nran and caught them the second time, ran again, put the bones beyond\nthe barrier. He did the same a second time, and won the first game. He\nwon two games; no one else could win.\n\n\"Well,\" said the western brothers-in-law, \"we have never seen any one\nplay bone like him. We will try him in some other way.\"\n\nNext they gave him a start in racing. The race was to a mountain\nopposite. Juiwaiyu was to get there first if he was able. They thought\nto strike him from behind, kill him easily, but they could not come\nnear him. He was at the mountain before they had run half the\ndistance. In the afternoon they played bone a second time. They\nthought to kill him surely in this way. Between the middle of the\nplayground and Juiwaiyu's barrier they put a great poison spider right\non the path where Juiwaiyu was to run, Jupka knew their plan, and\npointed out the spider to his nephew. Juiwaiyu jumped on the spider,\ncrushed it right away before it could turn to poison him; then he took\nthe bones beyond the barrier.\n\nHe went back to the middle of the playground. Kechowala's men said\nnothing, made no mention of the spider. Juiwaiyu took the bones beyond\nthe barrier that time, and won the second inning. This made the first\ngame of the afternoon. While they were making ready for the second\ngame, Kechowala had flint knives and spear-points put on the path so\nthat Juiwaiyu should fall and kill himself.\n\nThey commenced the second game. Juiwaiyu took the bones from all and\nran ahead, ran quickly. When near the knives and spear-points, Jupka\ntold him where they were; he came down between some, sprang over\nothers, took the bones beyond the barrier, came back as if nothing had\nbeen put upon his path; went a second time and won the second game.\n\nHe had beaten all who had played against him. They were very angry.\n\"We must kill him surely in another way,\" said Kechowala.\n\nThe playground was far from the sweat-house, and when Juiwaiyu had won\nthe second game he turned to go back to the sweat-house. Kechowala\nsent a rattlesnake to meet him at one place and a grizzly bear at\nanother. Juiwaiyu jumped on the snake, and crushed his head. When he\ncame to the bear, he struck him one blow with his foot and killed him.\nHe skinned both, took the skins, and hung them up before the\nsweat-house.\n\nWhen Kechowala's men saw the skins, they were angry, terribly\nexcited; they stopped before the sweat-house, jumped, and shouted,--\n\n\"We want to look at Juiwaiyu. Let Juiwaiyu come out here; we want to\nsee him.\"\n\nJuiwaiyu went out. All the brothers-in-law from the west crowded up\ntoward him, all wanted then to kill him. He had no arms but the staff\ngiven by Jupka. All he needed was to point that at any one and say, \"I\nwish you dead;\" that moment the person fell dead. No one could come\nnear Juiwaiyu when running or hit him, and before they stopped\nthreatening he killed half of Damhauja's sons-in-law. The others ran\nhome then, killed their own wives and those of the dead men. \"We will\nhave nothing,\" said they, \"that comes from Damhauja's.\" They killed\nall the children, too; none escaped but Darijua, who ran over to the\nsweat-house and told of the killing.\n\nThat night Jupka made a great storm, and drowned every western man\nleft alive by Juiwaiyu. Next morning early he went over, struck the\ndead women and children with his rose-twig, brought all except the men\nto life again, and took them to Damhauja's.\n\nJuiwaiyu had brought as many deer that morning as he had the first\none. Damhauja made his house stretch out and grow to give room enough\nfor all the children. They cooked venison and feasted, feasted all\nthat day at the sweat-house.\n\nNext morning Juiwaiyu went home with his two wives and his uncle.\n\n\n\n\nTHE FLIGHT OF TSANUNEWA AND DEFEAT OF HEHKU\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Ahalamila=, gray wolf; =Bohkuina=, silver-gray fox; =Chichi=, fish\nhawk; =Demauna=, pine marten; =Gagi=, crow; =Haka Kaina=, flint;\n=Hehku=, horned serpent; =Jihkul\u00fa=, big owl; =Jupka=, butterfly of the\nwild silkworm; =Ka\u00edtsiki=, ground squirrel; =Kechowala=, bluejay;\n=Malewula=, wolf; =Malwila=, meadow lark; =Manjauchu=, gopher;\n=Mapchemaina=, the first people now turned into birds, beasts, and\nother things; =Matauwila=, beaver; =Matdasi=, spring salmon; =M\u00edniau\nMarimi=, fire-drill woman; =Tillipka=, crane; =Periwiri Yupa=, acorn\nof the black oak; =Petaina=, skunk; =Topuna=, mountain lion;\n=Tsanunewa=, elk; =Tsuwalkai=, red flint; =P\u00fatokya=, skull people,\n_i. e._ people who could turn themselves into a head.\n\n       *       *       *       *       *\n\nA long time ago, when Jupka and Bohkuina were sitting in the\nsweat-house Jigulmatu, Jupka called to him people of the Mapchemaina;\nhe called Demauna, Wirula, Matauwila, Topuna, Ahalamila, Manjauchu,\nKechowala, Malwila, Gagi, and many others. He did not make them; he\njust called, and they came from different parts of the earth to him.\nHe gave them their names and said,--\n\n\"Hereafter all who live in the world will call you as I do now.\"\n\nOne side of Jigulmatu was filled with these people called up by Jupka.\n\n\"This is Jigulmatu, my small sweat-house,\" said Jupka, \"but I am going\nto make my Igunna\" (great house); and later he made Wahkalu (Mount\nShasta), made it to be his great house, but he lived at Jigulmatu till\nhe made the Yana, and went to Jigulmatu often afterward.\n\nAt this time Tsuwalkai Marimi, an old woman, had reared a small boy.\nHis name was Tsanunewa. She called the boy grandson, and he called her\nhis grandmother. He was an orphan. All his kindred were dead; all had\nbeen killed one after another, and he was alone when the old woman\nfound the boy and reared him.\n\n\"I want to go west and catch mice,\" said Tsanunewa one day to her.\n\n\"I don't want you to go away from the house. I don't want you to trap\nmice; you might go astray; you might get killed,\" said the old woman.\n\nTsanunewa began to cry. He cried and teased till at last she said:\n\"Go, if you wish, but be careful; you may get hurt. The traps may fall\non you; something may kill you.\"\n\nThe old woman made acorn bread for him, and showed him how to set rock\ntraps and other traps, and how to bait them with acorns.\n\n\"Stay around the house,\" said she. \"You must not go near that rocky\nmountain off there. That is a bad place, a very bad place; it is\ndangerous. You must not go to it.\"\n\nThe boy started, went some distance from the house, then stood still\nand looked at the rocky mountain.\n\n\"I will go to that place,\" thought he; \"I will go where my grandmother\ntold me not to go. Why is she afraid? Why did she tell me not to go\nthere? I will run and see.\"\n\nHe hurried off to the mountain, went up on the rocks, looked around\nall the time; he remembered his grandmother's words, and said to\nhimself,--\n\n\"I should like to know who is here; I should like to know what\nfrightens my grandmother.\"\n\nHe went around the mountain, saw no one, set all his traps, big traps\nand little ones; he stayed there till near sunset. After that he ran\nhome.\n\n\"I am afraid to eat to-night,\" said he. \"If I eat, perhaps the mice\nwill not like the acorns in my traps.\"\n\n\"You must not eat,\" said his grandmother; \"I do not wish you to eat\nanything. You must not touch salmon this evening. You may eat a little\njust at midnight. Now go and play around the house; all the mice will\nsee you; they are out playing and will go to your traps.\"\n\nHehku Marimi lived at that mountain. She killed all the people who\nwent there to trap. It was she who had killed Tsanunewa's kindred.\n\nNext morning at daybreak Tsanunewa went to see his traps. He looked at\nthe first, second, third, fourth; he had not caught anything. The\ntraps were empty, just as he had left them. He found nothing till he\nreached the last one; he saw that there was something in that trap. He\nstood and looked at it; saw Hehku Marimi; she was there in the last\ntrap. She had made herself small and gone in. She looked ugly, and\nTsanunewa was frightened. He ran home as fast as he could; he was\npale, and trembling.\n\n\"Why are you frightened?\" asked his grandmother. \"What have you\ncaught?\"\n\n\"I have caught something. I don't know what it is. I am terribly\nafraid of it.\"\n\n\"I told you yesterday not to go to that mountain. I knew that trouble\nwould come if you went there. I will go myself and see what you have\ncaught.\"\n\nTsuwalkai Marimi was ready to run to the mountain and look at the\ntrap. She wanted to know what was in it.\n\n\"You, my grandson, stay here at home,\" said she; \"perhaps the thing\nthat you have caught is not dead yet. I will look at it.\"\n\nThe old woman started, but as she was going out she said: \"Maybe Hehku\nis in your trap. If she is, she will get out, run here and kill us\nboth perhaps; kill you, surely, if she finds you. Save yourself, my\ngrandson. If you see her coming, run west, run very hard, run till you\ncome to a great river. On the other side of it is Mipka's house; shout\nto him, call him uncle, tell him to take you over; say that you are\nrunning for your life, that he must save you.\"\n\nWhile the old woman was talking, she looked and saw Hehku far off at\nthe mountain.\n\n\"My grandson,\" cried she, \"Hehku is coming! She will kill you. Run! I\nwill stay here and stop her a while.\"\n\nTsanunewa looked and saw Hehku. Then he ran west; ran till he reached\nthe great river. He stopped at the edge of it and shouted.\n\nHehku had made herself small the night before, and gone into\nTsanunewa's trap purposely. The boy thought that she was angry because\nhe had trapped her. She wanted him to think so. She went into the trap\nto have an excuse to kill him as she had killed all his kindred. When\nTsanunewa ran home to his grandmother, frightened because he had seen\nHehku, Hehku went out of the trap, crushed red rottenstone, painted\nher face, made it blood color. She had a big cap made of skulls,\nskulls of people she had killed. She put the cap on her head then, and\nstarted. She started, ran quickly, singing as she went,--\n\n    \"I am following Tsanunewa; I am on his track.\n    I am following Tsanunewa; I am on his track.\"\n\nShe sang till she came to the door. There she stopped, said \"Whu!\" and\ndrew a long breath.\n\n\"Tell me, old woman,\" cried she, \"tell me where Tsanunewa is; I have\ncome to this house on his track.\"\n\n\"I have not seen that boy,\" said Tsuwalkai Marimi. \"I do not know\nwhere he is. I am alone, all my people are dead; you killed them.\"\n\n\"I will not hurt you,\" said Hehku; \"I will not touch you, but tell me\nwhere the boy is; tell me which way he went. He went west, I think. I\nwill follow till I catch him.\"\n\nShe started and ran very fast; raised a great wind as she went. She\nran with her hands clasped behind her, and sang,--\n\n    \"I am following Tsanunewa; I am on his track.\n    I am following Tsanunewa; I am on his track.\"\n\nThe boy ran swiftly, ran with all his strength; was at the great river\nfirst. Mipka was at the other side.\n\n\"Save me, my uncle!\" cried Tsanunewa; \"put your leg over the water,\nput it over quickly. Hehku is hunting me. I am running for my life.\nSave me, my uncle, save me!\"\n\nMipka came out, saw the boy on the opposite bank, stretched his leg\nover the water; the boy ran across on it. Hehku came to the river just\nafter Tsanunewa had run into the house, and Mipka had drawn his leg\nback again. Inside was a large log with a small hole in the heart of\nit. Tsanunewa crept into that hole and hid quickly.\n\n\"Hehku will not find me here,\" thought he. But Hehku saw him from the\nother bank, knew where he was hidden.\n\nThe old man hurried after Tsanunewa. Hehku reached the river when\nMipka stepped across the door.\n\n\"Old man,\" cried she, \"put your leg over the water. Let me cross. Put\nyour leg over the water!\"\n\nMipka stood inside the door; seemed not to hear.\n\n\"Put your leg over the water!\" cried Hehku.\n\n\"Creep out and run west for your life,\" said Mipka to Tsanunewa. \"Run;\nI will stop Hehku; I will keep her here for a while. Run to\nMatauwila's; he may be able to save you.\"\n\nTsanunewa crept out through the western end of the sweat-house and\nran.\n\n\"Old man, put your leg over the river. Let me cross on it!\" cried\nHehku. She was very angry now, but Mipka refused for a long time.\n\nAt last he stretched his leg from inside the door to the opposite bank\nof the river. He did this hoping that Hehku would run in on his leg,\nbe speared in the doorway and die there. Mipka had long and very sharp\nspears fixed in above the doorway to kill people whom he hated.\n\nBut Hehku jumped off his leg at the river side. She would not go in at\nthe door; she climbed to the roof of the sweat-house.\n\n\"Old man, give me Tsanunewa. I saw him run into your house. Old man,\ngive me Tsanunewa or tell me where he is.\"\n\n\"I cannot tell where he is. He is not in my house,\" said Mipka.\n\n\"Tell me, old man, where that boy is, or I will kill you. I do not\nwant to go into your house, but if I go in I will kill you. Only tell\nme where Tsanunewa is. If you hide that boy I will kill you.\"\n\n\"If you think Tsanunewa is here, come down, come in, look through my\nhouse,\" said Mipka.\n\nSharp spears were pointing upward toward this door in the roof of the\nsweat-house. Hehku was very angry; she slipped down in a hurry. The\nspear-points went into her body and killed her. She fell dead on the\nfloor of the sweat-house. She lay a while dead there; then came to\nlife and stood up again. She caught Mipka right away, and they\nfought, fought a long time, fought till she swallowed him down at one\nmouthful.\n\nWhile Hehku and Mipka were fighting a long battle in the sweat-house,\nTsanunewa had run far away toward the west. He was now in sight of\nMatauwila's sweat-house. When he was near enough to call, he\nshouted,--\n\n\"Grandfather, I am running for my life; save me!\"\n\nMatauwila ran out and helped the boy into the sweat-house.\n\n\"Grandfather, I want you to set traps in this house, set traps all\naround in it. Hehku is hunting me; she will kill me if she catches\nme.\"\n\nMatauwila made four rows of double traps in the house.\n\n\"I will catch Hehku,\" said Matauwila, \"but you would better run west;\nrun till you come to the house of the Chichi brothers.\"\n\nThe boy ran away to the west. He was hardly out of sight when Hehku\ncame. She made a great wind as she ran to the house.\n\n\"Old man,\" cried she, \"where is Tsanunewa? Tell me where that boy is.\nI have tracked him to your house. Tell me where he is, or I will kill\nyou.\"\n\n\"Come in,\" said Matauwila; \"but you will not find the boy here. Come\nin. Sit down in my house, look all over it. Come in, but you'll not\nfind the boy. Come in.\"\n\nThe central pillar of Matauwila's house was large and very smooth.\nHehku could not hold to it, but fell down and dropped into the first\ntrap. She broke right through that, and went through the three other\nlines of double traps.\n\nWhen Hehku burst through the traps, her body was flashing red fire\nfrom every part of it, she was so angry. This fire from her body\nkilled Matauwila.\n\nHehku ran after the boy again; ran with her hands clasped behind her.\nShe ran that way always, and sang as she ran,--\n\n    \"I am following Tsanunewa; I am on his track.\n    I am following Tsanunewa; I am on his track.\"\n\nThe boy rushed to the house of the Chichi. There were two brothers of\nthem.\n\nThe Chichis had two smooth rocks which looked like ice, but were more\nslippery than any ice (rock crystals). One of these was at the eastern\ndoor, the other at the opening on the roof.\n\n\"Grandfathers, save me!\" cried Tsanunewa, running up to the door of\nthe house. \"Grandfathers, save me!\" cried he, running in.\n\nHehku was close behind now; she had almost caught him. When she\nreached the door, she stepped on the crystal rock, slipped, and fell.\nOne Chichi closed the door in her face then. She sprang up, climbed\nthe side of the house, went to the door in the roof, stepped on the\nsecond crystal in front of that door, slipped, and fell headlong; fell\ninto the sweat-house. She sprang up, caught one Chichi, fought with\nhim. His brother helped that one. The two fought a long time against\nHehku till she caught each by the arm, held them both with one hand,\nand pounded them with the crystal from the lower door which she held\nin her other hand. At last she said, \"Whu!\" and swallowed both at one\nmouthful. While she was fighting with the Chichi brothers, Tsanunewa\nran on, ran to the west. Hehku was tired now.\n\n\"I cannot run farther,\" said she. She went to the housetop and cried,\n\"I wish this house to stretch out after that boy and catch him.\"\n\nShe sat on the housetop, and the house stretched out westward,\nstretched more quickly than any one could run, and carried her after\nTsanunewa. The boy had run very far; he was near Jupka's house now.\n\n\"Uncle!\" cried he, \"I want to come in quickly. I am almost dead. Hehku\nis chasing me. Hide me, my uncle, hide me. Save me, my uncle, save me,\nor Hehku will kill me.\"\n\n\"Why are you frightened?\" asked Jupka. \"I should like to see the\nperson who is chasing you. I should like to see any one dare to hurt\nyou. Come in, my nephew, come in.\"\n\n\"Carry me, uncle. I am too tired to walk alone. Carry me. Hehku is\nhunting me; she has almost caught up with me.\"\n\nJupka took the boy, carried him in. The sweat-house was full of\nMapchemaina people, all those people called in by Jupka.\n\nHehku jumped off the house of the Chichi brothers, which had brought\nher almost to Jigulmatu. She was rested.\n\n\"Go back now to your own place,\" said she to the house; and it shrank\nback to its own place.\n\n\"Tell me, old man,\" said she to Jupka, \"tell me where Tsanunewa is. I\nsaw him go into your sweat-house. I want him.\"\n\n\"Come in,\" said Jupka. \"Come if you like. Why are you hunting that\nboy? What do you want of him?\"\n\n\"Do not speak in that way to me,\" said Hehku. \"Tell where the boy is.\"\n\n\"Come in, I will give you a husband,\" said Jupka. \"I will give you a\nhusband; let the boy go. Take Demauna.\"\n\nHehku shook her head.\n\n\"Well, I will give you Wirula for husband; let the boy go.\"\n\nHehku shook her head a second time.\n\nHe offered every one in the house except himself. She refused one,\nthen another and another; refused all.\n\n\"Tell me where that boy is,\" said she. \"I want him; I want no one\nelse. I want nothing more from you. Just tell me where that boy is. I\nwant none of your people; the only one I want is Tsanunewa.\"\n\nJupka had put the boy under his own hair, under the hair at the back\nof his head, and kept him hidden there.\n\n\"I must know what you are going to do with that boy,\" said Jupka to\nHehku Marimi. \"I am not willing to give him to you; he is too small\nto be your husband. I want to keep him here in my sweat-house.\"\n\nAfter that he went aside and said to Tsanunewa, \"If you like this\nwoman, I will let you go with her; if you do not wish to go, I will\nkeep you.\"\n\n\"I will not go with her; she would kill me on the road. She wants to\nkill me; that's why she is hunting me, that's why she came here.\"\n\n\"Bring out that boy!\" cried Hehku; \"I want to see him. I want to go\nhome; I want to take him home with me.\"\n\n\"This is a bad woman. I have heard much of her. Give her the boy, put\nhim down; let us see what she will do with him,\" said each of those\npresent.\n\nBut Jupka kept Tsanunewa hidden, would not give him up.\n\n\"I know that woman,\" repeated each of the Mapchemaina: \"she is bad.\nWhen she is angry, fire flashes from her body. She kills every one.\nYou would better let the boy go and save us.\"\n\n\"Spread robes out,\" said Jupka. \"Let her come in here; let her sit\ndown. We will hear what she says.\"\n\nJupka rubbed the boy's face and body, made him smooth, and from being\nsmall he was large, full-grown, and very beautiful. Jupka seated him\non the robe. Every one could see him.\n\nHehku came in and sat on the robe. When she took her place, fire\nflashed from her through the whole sweat-house. She took off her cap\nmade of skulls and put it at her side.\n\nThe people looked down. All were afraid except Jupka. They thought\nshe would kill them right there in a moment. When Jupka saw the fire,\nhe took tobacco from a small pouch which he kept in his ear, and while\nlying stretched out he began to smoke without putting fire on his\npipe. The tobacco burned when he drew his breath through it. The smoke\nrose and then settled down. It grew dark in the sweat-house, and the\nfire from Hehku's body died away. She stopped her mouth and nose so as\nnot to breathe Jupka's smoke.\n\n\"Go to sleep,\" said Jupka to Hehku Marimi.\n\nShe would not obey. She kept her mouth and nose closed, sat awake and\nwould not sleep.\n\n\"Lie down; let us talk,\" said Tsanunewa. He thought, \"If she lies down\nthe smoke will kill her.\"\n\n\"I will not lie down,\" said Hehku.\n\n\"Why not? Lie down. We will talk together.\"\n\n\"I never sleep,\" said Hehku. \"I am Mapchemaina. I never sleep at\nnight, I never sleep in the day. I do as my father does; he hunts at\nnight and hunts during daylight.\"\n\nJupka filled his pipe again with another tobacco which he kept in his\near, and again he puffed smoke which was very strong, the strongest\nsmoke of all. \"This will do,\" said he, \"this will make her sleep, I\nthink.\"\n\nThe smoke rose first, then came down and settled like a thick cloud\nright on Hehku's head.\n\n\"Why this woman tries to trick me?\" thought Jupka; \"I know more than\nshe does.\"\n\nWhen this strong smoke settled down, Hehku began to nod; her head\nwent first to one side, then to the other; soon it turned backward\nlittle by little. Jupka took a large roll of gray wolfskins, slipped\nit behind her, and she dropped on it sound asleep; lay as though\nlifeless.\n\n[\"We have never seen this tobacco here,\" said the narrator of the\nstory. \"It was turned to rock long ago; this was done far in the East,\nway off where the sun rises. The rock is there now, and it is called\nTalpapa--white tobacco rock. This is Mapchemaina tobacco.\" The first\ntobacco Jupka used was moiyu, the Yana tobacco that we have in our\ntime.]\n\n\"If Hehku dreams, she will beat me when she wakes, if she is wise; but\nI will not let her dream,\" said Jupka. He blew his breath on her face;\nshe could not dream after that.\n\nHehku used to dream bad things which came to pass later on. She used\nto dream of killing people, but after Jupka blew his breath on her\nface she could not dream in his sweat-house. Next day, when she woke,\nshe was very angry at Jupka. She stood up, walked out of the\nsweat-house, went to the east; went quickly, went to that same rocky\nmountain where Tsanunewa had set his mousetraps.\n\n\"Make a good fire and sweat,\" said Jupka to the Mapchemaina.\n\nAll sweated and bathed in the river, and that day Hehku became a\nPutokya, a skull person. She stayed one night at the rocky mountain;\ndreamed of gambling with Jupka and all the people at Jigulmatu.\n\nHehku had a sister, Miniau Marimi. She took this sister as a\ncompanion. Both started, went together, and never stopped till they\nreached Oaimatu, a great hollow mountain northeast of Jigulmatu. Hehku\nbrought a pipe with her, and made tobacco of dried brains. \"My smoke\nwill be stronger than Jupka's,\" thought Hehku. She spent one night in\nthe hollow mountain, and dreamed again of gambling in Jupka's\nsweat-house. She rose early, and was in Jigulmatu at daylight. She\nstood with Miniau Marimi on the roof of the sweat-house, and sang to\nherself,--\n\n    \"I shall win, I shall win, I shall win surely.\"\n\n\"Jupka, I wish to go into your sweat-house,\" said she. \"When I go in,\nyou will like me, you will like to see me. I am nice to look at.\"\n\nShe changed; made herself very beautiful then. No one could know her;\nno one could know that that woman was the Hehku who had hunted\nTsanunewa.\n\nAt sunrise all the people in Jupka's sweat-house heard steps above,\nheard walking on the sweat-house. The two women were there. Hehku came\nto the roof-door and said,--\n\n\"Jupka, put away your things; clear your house. I want to come down\nand gamble with you. I dreamed last night that I played with you.\"\n\nJupka was lying with his head to the north. He made no answer. Hehku\nwent down.\n\n\"Sit on the west side,\" said Jupka to the two sisters; and he told\nMalewula to spread out two robes, one of cinnamon, the other of black\nbearskin. All the people held down their heads. None looked at the\nwomen except Malewula.\n\n\"I should be glad to give these women something to eat,\" said\nMalewula, \"but I don't know what they like; let us offer them\nvenison.\"\n\nHe roasted venison, put it before them in a basket; they wouldn't eat\nit, wouldn't taste or touch it. Then he brought dried salmon in small\npieces; the women turned away their faces. Next he put salmon flour\nand mountain-pine nuts before them; they wouldn't eat, turned aside\ntheir faces.\n\n\"Take this food away,\" said Hehku; \"we don't wish to eat. I came here\nto see people, I came here to gamble.\"\n\nThe Mapchemaina said nothing for a long time. At last Kaitsiki spoke\nup.\n\n\"I do not know how to gamble, I cannot play,\" said he.\n\n\"I do not like to hear you talk so. I know you,\" said Hehku. \"I know\nthat you gamble a great deal. I know that you began to gamble long\nago.\"\n\nKaitsiki made no answer. He went to get gambling-sticks (counters). He\nbrought grass and fixed everything for the play. They sat down, Hehku\non the west, Kaitsiki on the east.\n\n\"What will you play for, what will you bet?\" asked the woman.\n\nKaitsiki took his shell necklace, hung it up, and said, \"I will begin\nwith this.\"\n\nHehku handled the Jupaiauna; it was hers, and made of a finger-bone.\nKaitsiki guessed \"north\" the first time, and lost; after that he\nguessed north once and south once, lost both times; after that he lost\nhis ten sticks.\n\n\"Take the necklace and hang it on our side,\" said Hehku to Miniau.\n\nWhen Hehku put her hands out, she held them together in front before\nopening them, and sang \"Wahau Putokya jinda Marimi\" (You will not win\nagainst Putokya Marimi); and the bone went to the side opposite the\none guessed. The singing made it go. When Kaitsiki guessed \"north,\" if\nthe bone was in Hehku's right hand, the south side, it stayed there;\nif it was in her left hand, the north side, it went to her right. In\nthis way no one could ever win against Hehku.\n\n\"Play again,\" said Hehku.\n\nKaitsiki bet and lost. He lost one thing after another till he bet his\nlast, a belt of red-headed woodpecker scalps. It was very beautiful.\nHehku was glad.\n\n\"This is the bet,\" said she, \"that Perriwiri Yupa always makes. He\nbets a girdle like this when I play with him.\"\n\n\"I will guess south all the time now,\" said Kaitsiki. He lost five\ntimes, then changed his mind, guessed north.\n\nAll the Mapchemainas looked on, watched the play, but said nothing.\nThey knew what was coming; knew that Kaitsiki would lose. He guessed\nnorth five times; lost his girdle.\n\n\"I have nothing more to bet; you have won all I had,\" said Kaitsiki.\n\n\"Bet yourself,\" said Hehku. \"I will bet all I have won from you.\"\n\nKaitsiki bet himself. He guessed south first, and lost.\n\n\"Oh, if I had only bet north!\" said he. Next time he bet north, and\nlost.\n\n\"Oh, if I had said south!\"\n\nHe went on in this way till he lost his ten counters and himself.\n\nHehku threw the finger-bone on the ground; the earth shook; there was\na noise like thunder. The bone flew up, struck Kaitsiki, killed him.\nMiniau Marimi threw him out through the roof to the north of the\nsweat-house.\n\n\"I will play now,\" said Ahalamila, sitting down in the place left by\nKaitsiki. He guessed, lost, guessed on and played till he lost\neverything; bet himself, lost, was killed and thrown north of the\nsweat-house. Petaina played next, lost everything, was killed and\nthrown out. All in the sweat-house except Jupka played and lost, one\nafter another, first all they had and then themselves. After Petaina\ncame Matdasi, Tsurewa, Jihkulu, and then Tsanunewa, who remained at\nJigulmatu.\n\nHehku danced with delight when Tsanunewa lost. She threw him out of\nthe sweat-house herself, then played with others till none were left\nexcept Jupka.\n\nJupka rose up then and said: \"Now we will try. I will guess once; that\nwill finish the play and settle all.\"\n\n\"I am willing,\" said Hehku.\n\nJupka brought a blue stone and sat on it. He had a walking-stick made\nof the heart of sugar-pine; this he put at his side.\n\nHehku arranged the bone, put it in her left hand, and Jupka said\n\"lililim\" (let it be north) but said the word in such a way that\nanother would think he said \"ililim,\" and Hehku thought so, too; the\nbone remained in her left hand. She brought both hands from behind her\nback, opened them, and was going to throw the bone to kill Jupka.\n\n\"Stop! What did I say?\" asked Jupka.\n\n\"Ililim.\"\n\n\"No, I said 'lililim;' look north and see.\"\n\nHehku looked north and saw Wahkalu (Mount Shasta), Jupka's Igunna, his\ngreat new house which he made by saying \"lililim.\" Wahkalu was white,\nshining. Hehku had never seen anything so beautiful, so great. She had\nnever seen it before, neither had any one else.\n\nThe bone was there in her open left hand on the north side, she could\nnot deny. She could not change her play, she could not help herself.\nJupka seized the bone, threw it to the floor. The earth trembled;\nthere was a roar like thunder; the bone bounded up and killed Hehku.\nJupka threw her out of the sweat-house.\n\n\"You must play too,\" said Jupka to Miniau Marimi.\n\nHe put the bone behind his back; she guessed, lost her life, and was\nthrown out of the sweat-house.\n\nJupka walked away southward, went to the creek, washed and swam. When\nhe came out of the water, he grew very beautiful and large. He took\nthen the stem of a wild rose-bush and went home; he went to the north\nside of the sweat-house. There he found the bodies of the Mapchemainas\nwho had played with Hehku and lost. He gave each a blow of the\nrose-bush, and all came to life; all went to the sweat-house, not one\nwas missing.\n\nAt dawn the dead Hehku began to move and sing. At clear daylight she\nstood up, struck Miniau with her right foot. That moment she rose up\nalive. The two women started for the rocky mountain. Hehku was raging.\nShe was terribly angry because Jupka had beaten her.\n\n\"I had all,\" said she, \"but Jupka fooled me; now I have nothing.\"\n\nShe grew so angry that she turned into a great head and bounded off to\nthe east. She went a whole mile every jump she made. She screamed with\nrage and shouted as she went, and her sister Miniau (the fire-drill)\nkept pace with her.\n\nHaka Kaina heard the noise and said, \"I wonder what troubles Putokya\nto-day.\"\n\n\n\n\nTHE FIRST BATTLE IN THE WORLD AND THE MAKING OF THE YANA\n\n\nPERSONAGES\n\nAfter each name is given that of the creature or thing into which the\npersonage was changed subsequently.\n\n=Ahalamila=, gray wolf; =Bohkuina=, silver-gray fox; =Chichepa=,\nspotted hawk; =Chuhna=, spider; =Hehku=, horned serpent; =Hitchinna=,\nwildcat; =Howichinaipa=, a small bird; =Hurskiyupa=, orphan; =Jewina=,\nreddish chicken hawk; =Jihkulu=, large owl; =Jupka=, butterfly of wild\nsilkworm; =Ka\u00edtsiki=, ground squirrel; =Kaltsauna=, swift (kind of\nlizard); =Kechowala=, bluejay; =Lawalila=, large hawk; =Maibyu=, dove;\n=Malewula=, wolf; =Mapchemaina=, first people; =Pakalai Jawichi=,\nwater lizard; =Petaina=, skunk; =Popila=, duck; =Topuna=, mountain\nlion; =Tsanunewa=, a little bird; =Tuina=, the sun; =Wihlaina=,\nchipmunk.\n\n       *       *       *       *       *\n\nAfter Hehku had risen from the dead and gone home, Jupka said to all\nthe Mapchemaina: \"Sweat now and swim. You will go to hunt to-morrow\nearly.\"\n\nThe Mapchemaina went to hunt on the following day, but could not kill\ndeer. They had no good arrow-points. The points which they had were\nmade of common stone. When they went back to Jigulmatu in the evening\nwithout venison, Jupka said,--\n\n\"There is an old man in the south who kills a great many deer; his\nname is Kaltsauna. I must bring him up here to show you how he kills\nthem. I will send some one south for him. Maibyu, you go for that old\nman; you travel very quickly.\"\n\n\"I don't know where his house is; I cannot find him,\" said Maibyu.\n\"You would better send some one else.\"\n\n\"Lawalila, you go,\" said Jupka.\n\nLawalila dressed himself nicely; took his bow, quiver, and arrows, and\nwent. He went as quickly as though it were only one long step to\nKaltsauna's house. Kaltsauna was sitting inside the door with his legs\ncrossed. He was making flint arrow-points.\n\nLawalila stepped in at once and surprised old Kaltsauna. He had a\nflint knife at his side, and made a thrust at Lawalila as if to kill\nhim.\n\n\"Stop. It is I, uncle; you must not kill me.\"\n\n\"Why do you call me uncle?\" asked Kaltsauna, hiding his arrow-points\nquickly.\n\n\"I have come for you, uncle. The chief sent me here. Jupka invites you\nto come to Jigulmatu. He wants you to come to his house. He wants to\nsee you. We cannot kill deer with stone arrow-points. We have no other\nkind. The chief knows that you kill deer all the time. He wants you to\ncome to his place and show his people how you kill deer.\"\n\nKaltsauna rubbed his hands, rubbed them clean, rubbed all the flint\ndust from them, and rolled up his flints in a skin very carefully.\nNext he mixed flint dust, rubbed it on his face, made paint, covered\nhis face with it, and thrust a piece of sharp flint through the septum\nof his nose. He looked very threatening and strong when he was dressed\nand armed for the road.\n\n\"I am ready; you go ahead; I will come later,\" said he to Lawalila.\n\nKaltsauna's quiver was a grizzly bearskin; his bows and arrows were\nmade of black oak. He put his flints under his left arm, took his bow\nand arrows in his right hand.\n\n\"Go on; go ahead. I will come later; I will come by myself. Go now and\ntell the chief to make a great fire of manzanita wood.\"\n\nLawalila went ahead, and gave Kaltsauna's message to Jupka. The chief\nhad the fire made,--a great fire of manzanita wood. \"He is coming, he\nis coming,\" said the people, when they saw Kaltsauna in the distance.\nWhen he was near, they didn't try to look at him, they hung their\nheads.\n\n\"Make way for me, make way! I'll strike unless you give me room!\" said\nKaltsauna, as he came near the crowd of people.\n\n\"The old man always talks like that,\" said Jupka; \"he is very strong.\nThat's why he is so bold; that's why he talks so.\"\n\n\"Spread out a skin,\" said Kaltsauna to Jupka.\n\nThe skin was spread, and Kaltsauna emptied his robe full of\narrow-points on it. He sat down then and said,--\n\n\"I will divide these and put them in different places.\"\n\nHe gathered each kind of flint into a heap by itself, then pushed it,\nand said while he pushed, \"You go to this place or to that place.\"\n\nWhite flint he pushed and said, \"Go you, to Hakamatu.\"\n\nThe white flint went away; disappeared from the robe; went to\nHakamatu, and there is plenty of white flint in that place to-day.\n\nBlue flint he sent east to the edge of our Yana country. Yellow flint\nhe fixed at Iwiljami. To the west he sent flint with fine black, blue,\nand white stripes; he sent it to Hakachimatu. Green flint he put in\nJigulmatu and said,--\n\n\"You will find these flints always in the places where I put them\nto-day, and people who come after you will find them there. There will\nbe flint in those places forever, as long as people want it.\"\n\nBesides flint Kaltsauna gave each of the Mapchemaina a wedge made of\ndeer-horn, and a piece of stone; showed them how to dress the flint\nand make arrow-points. The first arrow-points on earth were those\nwhich Kaltsauna made.\n\nNext morning, after he had given the flint and shown the Mapchemaina\nhow to make arrow-points, Kaltsauna went home. On the second day Jupka\ncalled all the Mapchemaina together and said,--\n\n\"Get your arrow-points ready; sweat to-night; swim early in the\nmorning, and go out on a great hunt to-morrow.\"\n\nThey did all that Jupka commanded, and went on the following morning\ntoward Jidjilpa. They went west along Jidjilpa, went on both sides of\nit; went west toward Tahaujwakaina, which is in the ca\u00f1on beyond\nHakamatu. They went to the rock and went beyond it.\n\nSome distance west of the rock a grizzly bear ran out of a clump of\nlive-oak brush. Among the people hunting was Chichepa, and the bear\nrushed at him. Chichepa had dreamed the night before that this rock in\nthe ca\u00f1on had jumped up from the ground and frightened him. When he\ncame near the live-oak brush, the bear growled and sprang out.\n\nChichepa ran back, ran till he came to Tahaujwakaina, the bear close\nafter him. The bear was so angry that he tore up big oak-trees as he\nran. There was a hole in the top of the rock. Chichepa sprang into it.\nThe bear stood on his hind legs. He could barely look over the top of\nthe rock. He looked and saw nothing, dropped down, ran all around the\nrock, looked everywhere, saw no sign of Chichepa. Then he turned back\nand went into the thick clumps of brush from which he had started.\n\nThe people went west a while, then toward the south, and began to find\ndeer. Bohkuina killed the first deer, Howichinaipa the second,\nKechowala the third, Jihkulu the fourth, Petaina the fifth, and so on\ntill twenty had deer. The party divided then into two. Those who had\ndeer turned home toward Jigulmatu, and went in the order in which they\nhad killed them, Bohkuina first, the others following each in his\nturn.\n\nThe second party hunted toward the east and then toward Jigulmatu.\nAfter a while they came to Ketmatu, where Malewula killed a deer, and\nTopuna killed one, and Tsanunewa killed a terribly ugly big deer which\nseemed as though all its flesh and body were swollen. Hitchinna,\nKaitsiki, Wihlaina, and others killed deer; each person killed one\ndeer. The whole party turned toward Jigulmatu then, and there was\ngreat gladness in Jupka's sweat-house. The women prepared acorns and\nmice to eat.\n\nJupka himself never went hunting; he stayed at Jigulmatu always, just\nlay in the house there, told all what they were to do, and showed them\nhow to do what was needed. When they came in from hunting, all put\ntheir venison in front of the chief, put down before him all the deer\nthey had killed. Jupka took his flint knife then, and cut the meat\ninto pieces. He roasted ribs of it, roasted all they brought in. When\nit was cooked, the Mapchemaina sat down and ate the meat together.\nJupka placed out before them three very large baskets of mice in three\ndifferent places, and in front of each basket were people to deal the\nmice out to each person who wished some. When they had eaten, Jupka\nstood up and talked to all present.\n\n\"I wish you all to come into the sweat-house to-night,\" said he; \"I\nwish to tell you where you are to hunt to-morrow.\"\n\nThey went into the sweat-house that evening, sat down and smoked, and\nwhile they were smoking Jupka rose up and spoke to them. Jupka himself\nnever ate anything of any kind; he smoked tobacco, smoked all the\ntime; that was the only thing that he ever took into his body. When he\nspoke, he said,--\n\n\"I think it is better to hunt in the north to-morrow.\"\n\n\"We do not like to go north when we hunt,\" said some of the people.\n\n\"Well, let another tell where to go. To-night I will have\nHowichinaipa sing and dance for deer.\"\n\nThen Jupka thought a while and said: \"No, I will get Ahalamila; he is\na good person to dream and sing about deer and to dance. I will tell\nAhalamila to sing and dance to-night. He will tell where you ought to\ngo, he will say which road to take. I want you all to lie down and\nsleep to-night, old men and young, and all the women; let all sleep\ntill morning, sleep till I call you to the hunt.\"\n\nWhen the time came that evening, Ahalamila made a fire and took his\npipe. He blew smoke around in every direction. He put down his pipe\nthen and took fir-leaves; these he threw on the fire, and while they\nwere burning he sang,--\n\n          \"W\u00edlichul\u00e1ina k\u00falmachi, W\u00edlichul\u00e1ina k\u00falmachi\n    (A quartz rock, a white rock, a quartz rock, a white rock).\"\n\nand he put a beautiful white quartz rock on the ground; at each side\nof it he thrust into the earth a small twig of fir and one of blue\nbeech; he put these on the east, west, north, and south sides of the\nquartz.\n\nAhalamila kept looking at the twigs, which rose quickly, grew up, and\nbecame little trees. He walked around them and sang; sang and pinched\noff a leaf or a bud from one limb or another as he walked. Soon the\nstone began to move of itself, and it swelled and changed shape, till\nat last it turned into a white fawn. Just at daybreak the fawn began\nto walk around among the trees and sniff as though it smelt something.\n\nAhalamila picked up the little fawn; blew smoke from his mouth; blew\nit around on all sides; then he put the fawn down again and it turned\nback into quartz.\n\nIt was daylight then, and Ahalamila stopped singing. \"I have finished\nnow,\" said he. \"It will be better for us to hunt on the south side.\"\n\n\"I want you, my people,\" called Jupka, \"to rise up, start out and\nhunt. Howichinaipa will go ahead and make a fire.\"\n\nHowichinaipa went ahead: went south for some distance; the Mapchemaina\nfollowed soon after; went to the place where Howichinaipa had made the\nfire. When they came up, there was a good large fire at a place called\nWewauna, half a mile from Hakamatu.\n\n\"Come to the fire, wait a while before we start, talk and get ready to\nhunt,\" said Howichinaipa.\n\nTen men went on farther south to find deer, while the others waited at\nthe fire. Those ten men went south quickly; then five turned east, and\nfive turned west to meet again at Wewauna. They came back about the\nsame time, but not one of them saw deer or game of any kind. Every one\nwondered that there was no game in any place. Ahalamila and\nHowichinaipa began to dispute and then to quarrel because the ten men\ncould find no deer.\n\nHowichinaipa was angry; he was offended because Jupka had named him\nfirst, then changed his mind and called Ahalamila to sing for deer. He\nwas angry, too, and jealous because he wanted one of Ahalamila's wives\nwho was his own wife's sister. Howichinaipa's wife was a Chuhna, and\nAhalamila's wife was her only sister. Howichinaipa wanted to have the\ntwo sisters as his wives; he wanted both of them. For these two\nreasons the Mapchemaina could find no deer that day. Howichinaipa had\npower over the deer, and had sent them all under ground. The ten men\nhad looked in a great many places; they had run south, east, west, and\ncould find no deer. Then the whole party turned to the southeast; they\nwent to Chupirkoto. Some said, \"What is the use in going farther? We\ncan find no deer to-day. Ahalamila told us that we should find deer.\nWhere are they? We cannot see them.\"\n\n\"I do not know,\" said Ahalamila, \"why we find no deer. I sang and\ndanced last night. I dreamed that I saw deer, that I saw them south of\nJigulmatu.\"\n\n\"You will not see deer or any other game to-day,\" said Howichinaipa;\n\"you cannot find deer, no matter how much you sing and dance. You are\nnot able to find deer, but you have a nice wife. She is very pretty.\"\n\n\"The deer were coming,\" said Ahalamila, \"but you stopped them, you\ndrove them away;\" and he sprang at Howichinaipa to strike him.\nHowichinaipa dodged and went down through the ground.\n\nAll the people took sides and began to fight; some were for Ahalamila,\nothers were on Howichinaipa's side. Howichinaipa sprang out from under\nthe ground, stood before Ahalamila; shot at him. Ahalamila dodged and\nshot too; Howichinaipa dodged very quickly.\n\nThey fought on in this way, fought hard, moved toward Jigulmatu,\nfighting all the time. At last Ahalamila was struck and fell dead;\nTopuna was killed too, and Hitchinna. A great many tried to kill\nHowichinaipa; but he dodged all the time, dodged so well, so quickly\nthat not one of all his enemies could hit him. Jihkulu helped\nHowichinaipa; never stopped fighting for a moment.\n\nThey fought all the way to Hwitalmauna just south of Jigulmatu; the\nbattle there was very hard, and people fell on both sides. There are\nmany rocks at Hwitalmauna now, and these rocks are the Mapchemaina\nkilled in that first battle.\n\nAhalamila's friends fought hard against Jihkulu and spent many arrows,\nbut could not hit him, for he had a robe of rabbit skin around his\nbody.\n\n\"We must hit that Jihkulu, we must kill him,\" said Ahalamila's\nfriends.\n\n\"You need not talk like that,\" said Jihkulu; \"you cannot kill me. I am\nthe best fighter in all this world. I have been in every part of it;\nno one has ever hit me, no one has ever hurt me.\"\n\nJihkulu shot at Jewina, but missed. \"You can't hit me!\" cried Jewina.\nJihkulu shot off Jewina's coyote skin, and then he killed him. Jewina\nhad dreamed a long time before that if he wore coyote skin in battle\nhe would not be killed, and that was why he wore it; but when Jihkulu\nshot off the skin, he killed him easily.\n\nNow Jupka was lying in the sweat-house on Jigulmatu, and he heard the\nnoise and shouting at Hwitalmauna. \"They are fighting; I must stop the\nbattle!\" cried he. So he ran south--rushed into the middle of the\nfight.\n\n\"I want both sides to stop!\" shouted Jupka.\n\nThe battle was at an end right there; all followed Jupka to Jigulmatu.\nThat evening he said, \"You will hunt in the north to-morrow.\" All were\nin the sweat-house then and were listening. Jupka spoke to them some\ntime, and then they all talked at once; it seemed as though the house\nwould burst when they were talking.\n\nNext day they found deer in the north, and found them in plenty. Each\nhad one to bring back to the sweat-house. When they were coming home\nthrough thick brushwood, Popila wished to please Ahalamila's friends,\nand made himself a bear to kill Howichinaipa, who fought the day\nbefore with Ahalamila and killed him.\n\nThe bear came out and threw his arms around a clump of brush in which\nHowichinaipa was. Howichinaipa slipped out in time and ran. The bear\nrushed after him, hunted him, and almost caught him at a rock near\nHakamatu. Howichinaipa sprang on to the rock and said,--\n\n\"I am nearly dead; I wish this rock to open; I am too tired to run; I\ncan go no farther.\"\n\nThe rock opened, and Howichinaipa dropped in. The bear rushed up,\nstuck his head and fore paws after Howichinaipa; but the rock closed,\nand the bear was caught and killed.\n\nHowichinaipa came out and stood beside the bear. \"I am tired,\" said\nhe. \"I was almost dead. You tried your best to kill me, but I am hard\nto kill.\" Then he took his flint knife, cut around the bear's neck and\nbehind his two fore paws, and skinned him, put the skin on his\nshoulder, and started for Jigulmatu. He came behind the others,\nreached home at dusk. He hung the skin near the door, and said,--\n\n\"We shall hear what Ahalamila's friends will say to-morrow morning.\"\n\nPopila's mother heard what her son had done, and when she saw the\nbearskin she cried and rolled upon the ground. Next day the old woman\nwas sweeping; she swept out a little red-eared boy, a Pakalai Jawichi,\nand as she swept, he squealed. Popila Marimi took him up, took a\ndeerskin, and made a blanket of it, and put the little fellow in this\ndeerskin. She boiled water then with hot rocks and washed him, and\nevery time she washed she sprinkled flint dust on the little boy to\nmake him strong. He could creep around next morning; but she said:\n\n\"Stay in one place; you must not move. There may be poison in some\nplace; if you touch it, it will kill you. Stay right where I put you.\"\n\nThe second day the boy could talk. \"You cry all the time, grandmother;\nwhy do you cry?\" asked he.\n\n\"Do not ask that question, grandson; it makes me grieve to hear you.\nAll my people were dead except my son; now he is killed and I have no\none.\"\n\nThe fifth day the boy was walking around the house outside.\n\n\"Grandmother,\" said he, \"make a great fire.\"\n\nShe made a fire in the sweat-house. The boy stood near the central\npillar and sang, \"H\u00e1la wat\u00e1, h\u00e1la wat\u00e1.\"\n\nHe fell asleep while sweating; slept till morning. Next day when he\nwoke he said to his grandmother, \"What am I to do with my hands?\"\n\nThe old woman gave him a flint knife and said, \"I have had this a long\ntime; take it now and fix your hands with it.\"\n\nHis fingers were joined together as far as the first joint, and she\nshowed him how to separate them from each other. He cut the little\nfinger first, then the third, the second, and the first. The thumb he\ncalled big finger; and when the five fingers were separated and free\nof each other, she told him to call the thumb the big finger, and call\nit one, the next two, the next three, the next four, and the little\nfinger five.\n\nThis was the first time that counting was ever done in the world. And\nwhen Jupka made the Yana, he gave them hands like Pakalai Jawichi's.\n\nWhen his left hand was finished, Pakalai Jawichi said, \"I don't know\nhow to cut with my left hand.\"\n\nThe old woman helped him to free the fingers of the right hand. When\nall his fingers were free, the boy was able to shoot, and he wanted a\nbow and arrows.\n\nThe old woman brought all the bows of her dead kindred; he broke all\nbut one, which had a string made from the shoulder sinews of a deer.\nHe took that and went out. This day Howichinaipa hid himself in a\ncedar-tree: he was watching a bird. Pakalai Jawichi knew that he was\nthere, and called with the voice of the bird that Howichinaipa was\nwatching. Howichinaipa came down on the tree lower and lower, looking\nto see where the call came from.\n\nPakalai Jawichi was hidden in a tree opposite, where Howichinaipa\ncould not see him; he kept calling, and Howichinaipa kept coming down.\nPakalai Jawichi had a good sight of him.\n\n\"If I hit him in the body,\" thought he, \"the arrow will not hurt him;\nI must hit him in the outside toe.\"\n\nHe did that, and Howichinaipa fell to the ground wounded. Pakalai\nJawichi pinned him to the earth with one arrow, then with another;\npinned his two sides to the ground with two rows of arrows. Pakalai\nJawichi ran home.\n\n\"Oh, grandmother!\" cried he.\n\n\"What is the matter?\" asked the old woman; \"you came near falling into\nthe fire.\"\n\n\"There is some one out here; I want you to see him.\"\n\nThe old woman took her cane and followed Pakalai Jawichi.\n\n\"Do you see that person lying there?\"\n\nThe old woman looked, and saw the person who had killed her son, saw\nhim pinned to the earth. She was so glad that she cried, she dropped\ndown then, and rolled on the ground; after that she jumped up and\ndanced around his body, danced many times, danced till she was tired.\n\n\"Hereafter,\" said Pakalai Jawichi, \"everybody will call you\nHowichinaipa. You will be a person no longer; you will be only a\nlittle bird, with these arrow-marks on both sides of your breast.\"\n\nHe became a little bird then and flew away, the little bird which we\ncall Howichinaipa.\n\nNext morning after the second hunt Jupka heard loud shouting in the\neast; a great Mapchemaina had thrust his head above the edge of the\nsky. This person had beautiful feathers waving on his head. Jupka had\nmade him shout, and he said to him,--\n\n\"Every time you rise up and show yourself to the people of Jigulmatu\nyou must shout in that way.\"\n\nThis great person in the east had two dogs; they were small, but very\nstrong. \"Which of you is coming with me?\" asked he that morning. \"I\nwant a good dog; I am always afraid when I travel in the daytime.\"\n\n\"I will give you a name now,\" said Jupka to this person in the east.\n\"All people will call you hereafter by the name which I give now. The\nname which I give you is Tuina. You will be known always by this name.\nAnd your name,\" said he to the dog, \"will be Machperkami.\"\n\nWhen Tuina was ready to start, he made his small dog still smaller,\nvery small; put him under the hair on the top of his head, and tied\nhim in there.\n\nWhen all dressed and ready, with the dog fastened in his hair, Tuina\nbecame as full of light as he is in our time. Before he was dressed\nand armed and had his dog on his head Tuina had no brightness, but\nwhen he started he filled this whole world with light, as he does now\nin the daytime.\n\nBohkuina had made a road for Tuina to travel on; he had made this\nroad in the sky, and Tuina went straight along to the west by it, till\nhe reached the great water. When he was ready to plunge into the\nwater, a hatenna (grizzly bear) of the water was coming out and saw\nhim. Tuina put his hands out and motioned with his arms as if they\nwere wings, motioned as if to jump in.\n\n\"Tuina is coming!\" said the grizzly bear of the water. \"It will be too\nhot here if he comes. Let us make ready and go to high mountains. We\ncannot stay here if Tuina comes.\"\n\nA great crowd of water grizzlies came out of the ocean and went away\nto the mountains. Tuina jumped into the water, and it rose on all\nsides, boiled up, rolled away over the shore, every kind of shell of\nthe ocean went to land at the same time.\n\nTuina went far into the water, way down to the bottom; he went through\nthe bottom, deep under the water and the ground, and returned to the\neast.\n\nLong before that Jupka had made a road under the earth for Tuina to\ntravel on, a road back to the east. Jupka turned the earth bottom\nupward, and made this road right through from west to east; and before\nTuina started Jupka said to him,--\n\n\"I have made a road, a straight road under the earth for you, a good\nroad; there are no rocks on it, all is smooth. Bohkuina made the road\non the sky, the road from east to west for you to run on; I made the\nroad down below, the road under the earth from west to east. When you\nreach the east, you will rest a while, rise in the morning, come up\nand go west again on the road which Bohkuina made; you will do this\nevery day without failing; you will do this all the time.\"\n\nWhen Jupka stopped talking, Tuina went west, went back in the night on\nJupka's road; and so he does always.\n\nThe day after Jupka had talked with Tuina, given him his name and his\nwork, he said, \"I will make Yana now, and I will give them a good\ncountry to live in.\"\n\nHe took buckeye-sticks, broke off a large number; he wished to lay\nthem down on the top of Jigulmatu and make Yana. He put down the first\nstick and said, \"I will call this one Iwilau Yana\" (Yana of the middle\nplace).\n\nWhen he had said these words, a man rose up before him, a Yana.\n\n\"You will stay here in this middle country,\" said Jupka. \"You will be\nchief.\"\n\nJupka put down another buckeye-stick, and it became a Yana woman at\nJupka's word. He put down a third stick, which became a boy.\n\n\"This is an orphan without father or mother,\" said Jupka; and he\ncalled the boy Hurskiyupa.\n\nJupka put other buckeye-sticks, a large number of them, around the\nfirst Yana, the chief, and made common people. They all stood around\nthe chief and Jupka said to them,--\n\n\"This is your chief; he will tell you what to do; you must obey him\nand do what he commands.\"\n\n\"Now,\" said Jupka, \"what will the people of the middle country eat?\nwhat shall I give them?\" and he thought a while. \"You will eat\nclover,\" said he, \"and roots. I will give you sticks to dig these\nroots. You will eat fish, too, and venison. Eat and be strong, be good\nYana people. When the chief wants a deer, he will call you together\nand say, 'I wish to eat venison; I want you to go out, I want you to\nhunt deer and bring home venison to eat.' You must obey the chief\nalways.\"\n\n\n\n\nNOTES\n\n\nThe following notes are put in as condensed a form as possible. They\nare confined to explanations of the actors or characters in the myths,\nand to information concerning the meaning of names of persons and\nplaces.\n\nThe myths from one to nine inclusive are Wintu, from ten to the end\nYana. These two nations, though neighbors, are not related; their\nlanguages are radically different.\n\n       *       *       *       *       *\n\nIn 1895 I made a journey to California in consequence of an\narrangement with the late Charles A. Dana, editor of \"The Sun.\"\nAccording to this arrangement, Mr. Dana was to publish on consecutive\nSundays such myth-tales as I might think of sufficient value to appear\nin his paper. Those myths were to be found by me in California,\nMexico, and Guatemala.\n\nI began at the source of the Sacramento River, and worked down to the\nmouth, my last stopping-place being the extensive hop-fields in the\nlower valley.\n\nIn San Francisco I wrote the following short account of the Wintus.\nThat done, I set out for Mexico.\n\nIn the city of Guadalajara I copied the myths obtained in California\nand sent them to \"The Sun.\" After that I worked at \"Quo Vadis,\" the\ngreater part of which I translated in Guadalajara.\n\nAll the myths in this volume were published in \"The Sun,\" and appeared\nas a part of a series pertaining to Indians in California, Mexico, and\nGuatemala.\n\nOnly the California part has been published thus far.\n\nAfter leaving Guadalajara I spent almost a year in Guatemala and\nChiapas, the southernmost state of Mexico. Among the last places which\nI visited was Palenque. A view of one part of the ruins of this\nremarkable and mysterious city appears as a frontispiece to the\npresent volume.\n\n\nTHE WINTUS\n\nThe Wintus are a nation or stock of Indians who before the coming of\nwhite men owned and occupied all that part of California situated on\nthe right bank of the Sacramento, from its source near the foot of\nMount Shasta to its mouth at the northern shore of San Francisco Bay.\n\nThese Indians extended into Trinity County on the west, and still\nfarther to the mountain slope which lies toward the Pacific. Only a\nsmall number of them, however, were on the western declivity. The\ngreat body of the nation lived on the eastern slope of the Coast Range\nand in the Sacramento Valley. Some of their finest mental productions\nare connected with the upper course of the Sacramento and with the\nMacCloud River, or Wini Mem.\n\nIt is difficult to determine what the Wintu population was half a\ncentury ago, but, judging from the number of houses in villages, the\nnames and positions of which have been given me by old men, I should\nsay that it could not have been less than 10,000, and might easily\nhave been double that number. At present there are not more than 500\nWintus in existence.\n\nThe Wintus have suffered grievously; great numbers have been killed by\nwhite men, others have perished by diseases brought in by strangers;\nbut those who remain are strong and are more likely to increase than\ndiminish. Times of violence have passed, and the present Wintus are\nwilling and able to adapt themselves to modern conditions.\n\nIt may be of interest to readers of these myth tales to know something\nof the present condition of the Wintus.\n\nIn 1889, when I was in California, commissioned by Major Powell for\nthe second time to make linguistic investigations among various tribes\nof the Pacific coast, a few Wintus came to me in Redding, California,\nand complained of their wretched condition. There was not a spot of\nland, they said, where they could build a hut without danger of being\nordered away from it. \"This country was ours once,\" added they, \"but\nthe white man has taken all of it.\" I told them to bring their people\ntogether, and invite also the Yanas, who had suffered more than all\nother people of that region, and then explain to me what was needed.\n\nThe two peoples met on a little stony field in a brushy waste outside\nthe inhabited part of Redding. There they made speeches and discussed\nmatters for three hours the first day and as many the second. They\ngave me all the points of what they wanted, which was simply that the\nUnited States should give each man of them a piece of land, with help\nto begin life on it. I jotted down in brief form what they had told\nme, read it to them, and they were satisfied. Next day the paper was\ncopied in the form of a petition from the two nations to President\nHarrison. They signed the petition before a Redding notary, and gave\nit to me with a request to lay it before the President.\n\nEarly in 1890 I was in Washington. Anxious to win the case of my poor\nIndian friends,--or \"Diggers,\" as some men are pleased to call them\ncontemptuously,--I looked around for a Congressman of influence to go\nwith me to support the petition before the President. I found no\nsuitable person till I met my classmate and friend, Governor\nGreenhalge of Massachusetts, at that time a member of Congress. When\nhe heard the tale of the Yana massacre and realized the sad plight of\nthe Wintus, he offered at once to cooperate with me. He went to the\nPresident and explained the affair to him. Two or three days later he\naccompanied me to the White House. I gave the petition to President\nHarrison, who promised to favor it with his executive initiative. He\ndid this so earnestly and with such emphasis that an agent was\nappointed very soon to find land for those Indians. The agent found\nland for them in various places, but within the radius of their former\npossessions. The condition of the Wintus at present is this: They have\nlands which are described, but in most cases the boundaries are not\nindicated by any material mark, or at least very few of them are;\nwhite men are trespassing, and it is impossible for the Indians to\nprotect themselves till their boundaries are fixed tangibly. They will\nnot have the means to begin serious work till they receive assistance.\nThey are waiting now in hope that the Commissioner of Indian Affairs\nwill have their lands surveyed, and that Congress will make a small\nappropriation for their benefit. This is the extent of their hopes and\nwishes. They are very glad to have land, and the majority of them will\nmake fairly good use of it. When I met them in 1895, they were very\ngrateful for the part which I had taken in settling them in life,\nadding that they could not have settled themselves unassisted. As to\nme, I cannot but make an emphatic acknowledgment of the generous and\neffective aid given by Governor Greenhalge.\n\n\"Olelbis,\" the first myth published in \"The Sun\" (March 29, 1896),\nwas preceded by the following brief introduction:--\n\nThe Wintus, with whose creation-myths I begin this series, are a very\ninteresting people. Their language is remarkably harmonious, rich, and\nflexible. It has great power of describing the physical features of\nthe country in which it is spoken, as well as the beliefs and ideas of\nthe Wintus themselves.\n\nThe picture of Olelbis, a being who lives in the highest and sees\neverything, is drawn more distinctly and with more realism than any\ncharacter in other American religious systems, so far as I know.\n\nThe theory of creation evolved by the Indians of North America is\ncomplete, simple, and symmetrical. I have referred to it somewhat in\nthe introduction to \"Hero Tales of Ireland,\" in \"Myths and Folk-lore\nof Ireland,\" and in \"Myths and Folk-tales of the Russians, Western\nSlavs, and Magyars.\" This theory is in brief as follows:--\n\nThere was a people in existence before the present race of men; in\nspeaking of the present race of men, the tales have in view Indians\nonly. This first people lived in harmony for a period of indefinite,\nunimaginable duration, without division or dissension,--undifferentiated,\nso to speak. This was the golden age of existence, a Nirvana preliminary\nto life as we know it at present, a Nirvana of the gods, as the Buddhist\nextinction of self is to be the Nirvana of just men when all shall be one\nin all and one in one. At last a time came when character appeared, and\nwith it differences and conflicts. When the conflicts were past and the\nbattles fought out, the majority of the first people were turned into all\nthe animated things, walking, creeping, crawling, swimming, flying, that\nhave ever been seen on the earth, in the water, or in the air. They were\nturned also into trees and plants of every kind,--some into heavenly\nbodies, others into remarkable stones and rocks, just as, in the Bible,\nLot's wife was turned into a pillar of salt.\n\nAccording to this theory, every individual existence which we see in\nthe world around us is a transformed or fallen god. Every beast, bird,\nreptile, fish, insect, or plant was at one time a divinity of high or\nlow degree, an uncreated person who had lived in harmony with his\nfellows from the beginning till the time when variety of character,\nor individuality, appeared and brought with it difficulties, or\nperhaps we might say, penalty. With individuality came conflicts; when\nthose conflicts were over, creation was finished.\n\nAt the end of each particular conflict the victor turned by means of a\nword the vanquished into that which embodied and expressed his\ncharacter. The vanquished on his part had a similar compelling word,\nand changed his opponent into the beast, bird, or other existence\nwhich described him; in other terms, he gave his opponent the physical\nform, the outward personality, which corresponded to the nature of his\nhidden or at least his unapparent character. Besides these\nmetamorphosed or fallen divinities, there is in the Indian mythologies\na group, a small minority, which was not changed, but left this world\ngoing out under the sky at the west to live in harmony and delight;\nand they live in that way to this moment. Sometimes this group, or a\npart of it, went to live above the sky.\n\nThe Indian Creation-myths all relate to the adventures and exploits of\nthe \"first people,\"--the gods; none relate to human beings, and none\ntouch on anything done since man appeared on earth. They are the\naccounts of what took place when there was an order different from the\npresent, and explain how the present order rose from the first.\n\nSuch, in substance, is the foundation of American religious systems,\nand the method of all of them, so far as examined. The Wintu is\ndifferent from many others in its methods and details, but the result\nis the same in all cases. Olelbis, with few exceptions, disposes of\nthe first people, retains with himself whomsoever he likes, sends to\nthe earth and transforms those whom he thinks more useful below than\nabove, and gives the example of a single ruling divinity which,\nwithout being represented as all-powerful or all-wise, manages through\nthe knowledge and services of others to bear rule over all things.\n\n\nOLELBIS\n\nThis myth contains a complete statement concerning the beginnings of\nWintu belief. Olelbis occupies the first place in the estimation of\nWintus. To understand the Wintu mind, it is indispensable to begin\nwith Olelbis. Other myths illustrate this one, explain parts of the\nWintu system, and help to explain the mental life of the people; but\nthis tale of Creation is to Indians of the western half of the\nSacramento valley what their sacred books are to historic races.\n\nNo Wintu has been converted to Christianity; hence the faith of the\nnation is undimmed, and its adherence to primitive religion\nunweakened. I cannot explain their position better than by giving the\nwords of one of the most intelligent Wintus whom I have met. After I\nhad collected all that I could find, and had received needful\nexplanations as far as was possible, I spoke some time with this man.\nReferring to their religion and ideas, he said: \"When I talk of these\nthings, I am afraid, I feel kind of scart\" (scared).\n\nThat explains their position perfectly. Their faith is of the firmest;\nthey are full of awe; they believe that Olelbis is up there now in the\n\"Central Blue,\" in his marvellous Panti Hlut, the most beautiful\nstructure in the universe, and from there sees everything that\nhappens. That heavenly house is framed of living oak-trees, which bear\nacorns continually, the Indian bread of life,--that house which has in\nand around it all the flowers that have ever bloomed, flowers whose\nroots can never die.\n\nWinishuyat, mentioned in \"Olelbis\" and in other tales, is one of the\nmost interesting personages in Wintu mythology. He is described as a\nlittle man, about the size of a thumb, and is always placed on the top\nof the head by the person whom he accompanies and aids. This person\nnever fails to tie his own hair over Winishuyat, and thus conceals him\nfrom every stranger. Winis means \"he sees;\" the literal significance\nof huyat I have not been able to get at satisfactorily thus far. The\nessential meaning of the whole word is that he sees in mind the\napproaching danger before it is evident to the physical eye.\nWinishuyat means, therefore, the prescience of danger,--seeing danger\nwhile it is yet at some distance; not necessarily distance\ngeographically, for the danger may be present, but concealed in the\nbreast of a dissembling enemy, and some time, short or long, may be\nbetween it and actual happening.\n\nThe peculiar thing in the case is that foresight is separated from the\nhero, and is made the distinguishing quality of his little thumb-sized\nattendant, just as if each power had to be connected with a\nperson,--no person having more than one great trait of character.\n\nIn the Yana mythology there is no name corresponding to Winishuyat,\nbut the same office is filled by a maternal uncle.\n\nIn the tale of \"Juiwaiyu,\" Jupka, the uncle of the hero, makes himself\nas small as a thumb, and is tied in under the hair of his nephew. In\nthe winning of Paiowa, at the house of Tuina, Igupatopa performs for\nhis sister's son the same kind of service rendered by Winishuyat,--with\nthis difference, that he is more active; he is not merely an adviser,\nhe is a helper, a strengthener; he gives counsel to make his nephew\nwise, and then enters into his heart to fortify him, to render him\nbrave and strong.\n\nIt is curious and instructive to note in European Folk-tales the\nsurvival of Winishuyat and his approximate equivalent, the Yana uncle.\nIn Slav tales this person is the mangy, miserable, neglected little\ncolt which, when taken outside the town, shakes itself and becomes a\nmarvellous magic steed, golden-haired, untiring, and wise, faithful to\nits master as the sun to his course in the sky.\n\nThis steed knows what is coming, knows exactly what to do, knows the\nmistakes that his master is sure to commit, knows how to correct them;\nand the cumulative effect of these corrections increases immensely the\nmomentum of the final triumph.\n\nThe Tom Thumb of nursery tales, the mentor of his big brothers, gives\nalso a striking reminder of Winishuyat.\n\n\nMEM LOIMIS\n\nThis beautiful myth, in which wind and water are the moving\ncharacters, needs little if any explanation, save in one point, that\nrelating to the Hlahi, commonly called doctor by white men. The word\nShaman used in Siberia describes his position accurately. He is not\nthe master of spirits exactly, but he is the favorite and friend of\none or of more spirits; that is, of such spirits as promised him their\nco-operation at the time when he became a Hlahi. If this person\nobserves the rules of life that are always imposed on him who enjoys\nthe friendship of this or that spirit (these rules refer mainly to\nfood agreeable to the spirit), and does what is needful when the\nspirit is invoked (the needful, in this case, includes smoking and\ndancing), together with chanting the song of this spirit (every spirit\nhas its own song), the spirit will come at his call.\n\nSanihas Yupchi smokes and dances; the Tsudi girls sing or chant. The\nname Sanihas Yupchi means the archer of Sanihas; Sanihas means\ndaylight or the entire light of day from dawn till darkness,--in other\nwords, all the light that Sas the sun gives between one night and\nanother,--though Sanihas, daylight, is always represented as a person,\nand not the product of Sas's activity. This Sanihas Yupchi, the archer\nof daylight, the usher of the dawn, is no other than Tsaroki Sakahl,\nwho has a white stripe on his back, the messenger who was sent by\nTorihas to invite Katkatchila to the hunt which caused the burning of\nthe world in \"Olelbis.\" He appears also as the envoy who ran in\ndarkness on the gleaming sand trail to invite Hawt to Waida Dikit's\ngreen and red house, where the world concert was held, at which Hawt\nproved to be the greatest musician in existence.\n\nIn the note to \"Kol Tibichi\" will be found an account of how the Hlahi\nreceives the aid and co-operation of spirits.\n\nMost interesting beliefs are connected with Wokwuk, the son of Olelbis\nand Mem Loimis. The Wintus believe Wokwuk to be the greatest source of\npower and wealth.\n\nAccording to \"Olelbis,\" different bits of Wokwuk came down to the\nearth and were turned into elk and various valuable creatures; the tip\nof Wokwuk's little finger became the earthly Wokwuk.\n\nWintus told me that if a man were to see the earthly Wokwuk, who was\nmade from the tip of Wokwuk's little finger, he would grow immensely\nrich from the good luck which the sight would bring him. The last\nWokwuk seen appeared a little over a hundred years ago. The story of\nits appearance is as follows:--\n\nOne day an old woman at a village called Tsarken, about twenty miles\nnorth of Redding, went for wood. Soon she ran home almost breathless,\nleaving her basket behind.\n\n\"Oh, my grandson,\" cried she to the chief, \"I am frightened. My\ngrandfather and grandmother used to say to me when I was a girl, 'You\nwill see a wonderful thing some day.' I have just seen something\nwonderful on the hill. I believe it is a Wokwuk. Old people told me\nthat if a Wokwuk is seen he will stay in one place a long time. I\nthink this Wokwuk will stay, and wants us to see him.\"\n\nThe chief made a beautiful shed of small fir-trees, covered it with\nfir branches, and placed sweetly smelling herbs in it; he sent for\nneighboring chiefs, and next day all went in their best array to the\nWokwuk, bearing water in the finest basket of the village, and\ncarrying a large oak slab and a rope. They found the Wokwuk facing\nnorth, and went near him. The chief lighted his pipe, blew the smoke\ntoward every side, and said to the Wokwuk,--\n\n\"You have come to see us; we have come to salute you. You have come to\nshow yourself. You are a great person, and all the Wintus in the\ncountry will hear of you; all the chiefs in every place will speak of\nyou. I am glad that you are here. I am glad that you have come to my\ncountry.\"\n\nHe talked more to the Wokwuk; spoke very nicely. Next he took water in\nhis mouth and blew it around in every direction. After that the chief\nsmoked a fragrant root instead of tobacco, blowing the smoke toward\nthe Wokwuk, speaking to him with great respect.\n\n\"Now we will take you home with us,\" said the chief. They carried the\noak slab to the Wokwuk; he did not stir. They pushed him onto the\nslab, tied one leg to it, then took him home, placed the slab in the\nshed, and untied the Wokwuk. He remained two months there, never ate\nanything, never tried to escape.\n\nEvery morning they talked to the Wokwuk. During two months no one went\nto hunt, no one ate venison or sucker fish. Finally, all the Wintus\nwere invited and all the Yanas,--a great assembly. They saluted the\nWokwuk, each chief addressed him; last of all came a chief from Wini\nMem, named T\u00f3pitot, leading a black bear. This bear walked erect like\na man. He had bands of porcupine quills around his fore and hind legs,\nand a buckskin band covered with the red scalps of woodpeckers around\nhis head. The bear bowed down to the Wokwuk, and the chief addressed\nhim. When other chiefs spoke to the Wokwuk during the two previous\nmonths, he never raised his head or gave a sign of answer; but when\nT\u00f3pitot had finished, he raised his head and gave out a sound which\nwas loud and long.\n\nNext morning the chief of the village wished good luck to all, then he\nbrought a rope, hung Wokwuk to a tree, and took his life. He plucked\nhim, gave the quills to the chiefs, including himself, cut off the\nhead, kept it; the body he carried to an ant-hill; when the ants had\ntaken all the flesh, the bones were separated from each other and\ngiven to each chief.\n\nWhen the chiefs went home, they spoke to the quills and bones as if\npraying, at first every morning, then once a week, then once a month,\nand continued this for a long time. After that each put away his bone\nor his quill in a triple covering. The bone or feather was wrapped\nfirst in a cover of the red scalps of woodpeckers sewed together;\noutside that were two mats made of reeds.\n\nThe owner of a Wokwuk bone or quill does not show it to any one, not\neven to his wife or children. When he dies he leaves it to a son, or,\nif he has no son, to a daughter. The possession of Wokwuk relics gives\nluck, but the owner must never eat venison or sucker; these are\noffensive to Wokwuk.\n\nFive years after the quills were put away only the stems of them were\nleft; five years later they were as fresh as if just plucked. If the\nquills were to be exposed before people, the people would all die; if\nto one person, that person would perish.\n\nThe owner of a quill or bone unwraps it occasionally, places water\nnear it, and talks to it, saying: \"Give us good luck; make us well. I\ngive you water, you give us strength.\" If he points the relic and\nmentions a person's name, saying, \"Make him sick,\" that man will die\nsurely.\n\nIf the owner of a Wokwuk relic dies without heirs, the bone or quill\nis sunk in a sacred spring; if it were buried with the owner, all\nwould get sick and die.\n\nBoth feathers and bones grow old in appearance, and later on they are\nas fresh looking and perfect as ever.\n\n\nNORWAN\n\nNext to \"Olelbis\" stands \"Norwan,\" both for value and interest. This\nremarkable myth recalls forcibly the Helen of Troy tale, both in its\ngeneral plan and in many particulars.\n\nThe great war among the first people is caused by the woman Norwan.\nNorbis Kiemila, who claims to be her husband, is descended from the\nheavenly white oak which forms part of Olelpanti Hlut, the divine\nmansion in the \"Central Blue.\"\n\nNorwan's full name is Pom Norwan en Pitchen, that is, daughter of the\nland on the southern border. She has another name: Hluyuk Tikimit,\nwhich means the dancing porcupine. Her residence, or hlut, was Norwan\nBuli, Norwan Mountain. The Yana name of this mountain is Wahkanopa,\nwhich means the son of Wahkalu. Wahkalu is Mount Shasta, and Wahkanopa\nLassen's Butte.\n\nNorwan, or Hluyuk Tikimit, the dancing porcupine, has still a third\nname, Bastepomas pokte, the food-giving or food-producing woman. In\nher quality of producer she occupies a position in Wintu mythology\nsimilar to that of the divine descendant of the earth and the sun in\nthe Algonkin religious system. This Algonkin myth is one of the most\nbeautiful and significant, not among creation, but among action myths.\nAnd here I beg to call attention again to the distinction which I make\nbetween the two classes of myths.\n\nCreation myths relate always to what was done among the \"first people\nin the world which preceded this,\" while creation was going on, or\nmore correctly, perhaps, during the time of those transformations or\nmetamorphoses from which resulted the present world and the order of\nthings contained therein.\n\nAction myths relate to ever-recurrent processes in nature which began\nas soon as the sun had his course marked out for him and the physical\nworld around us received its present form and fashion; this happened\nbefore all the \"first people\" were metamorphosed. The vast majority\nhad received the physical bodies which they have at present, but a few\nwere left, and they remained in various places till they saw or heard\nthe new race, the Indians. Action myths, therefore, relate to various\nprocesses in nature which never cease. For us the most important are\nthose involved in the relations between the sun and the earth.\n\nThe great Algonkin sun and earth myth which has many variants and vast\nwealth of detail, describes those relations more profoundly and\nbroadly than any other Indian myth devoted to the same subject.\n\nThe Algonkin myth in its most extended form describes the earth maiden\nas becoming a mother through being looked at by the sun. She gives\nbirth to a daughter who is called Wakos ikwe, the fox woman; this\ndaughter becomes the mother of a great hero, the highest benefactor of\naboriginal man in America. He is the giver of food and of every good\ngift by which life is supported.\n\nOf this myth there is a shorter version in which the hero is born of\nthe earth directly; he is her son, not her grandson.\n\nThis benefactor and food-giver is no other than that warm air which we\nsee dancing and quivering above the earth in fine weather. Descended\nfrom the sun and the earth, this warm air supports all things that\nhave vegetable or animal existence.\n\nThis myth in its more extended form, the one to which I have referred\nfirst, is similar to that which Schoolcraft pieced together and which\nLongfellow took as the foundation of his beautiful poem \"Hiawatha,\"\nthough not identical with it.\n\nSchoolcraft, with his amazing propensity to make mistakes, with his\nremarkable genius for missing the truth and confusing everything with\nwhich he came in contact, gave the name Hiawatha to his patchwork.\n\nHiawatha is an Iroquois name connected with Central New York. The\nIroquois were mortal enemies of the Algonkins, and the feud between\nthese two stocks was the most inveterate and far reaching of any in\nAmerica. It was, in fact, the only Indian tribal hatred that rose to\nhistorical importance, and it was by the adherence of the Iroquois,\nthe \"Five Nations\" of New York, that English dominion in North America\nwas established.\n\nThe Algonkin force of America was on the French side, but the Iroquois\nheld all water communication between Lake Erie and Ontario, the\ngreatest strategic position on the continent at that period. They cut\nthe Algonkins in two, and prevented France from receiving their\nundivided assistance.\n\nHad the whole Algonkin power aided the French, they would have had\ngreat chances of victory. Had the Iroquois been friends of the\nAlgonkins and acted with them, there could have been no doubt of the\ntriumph of France at that juncture. But the Algonkins and Iroquois\nwere mortal enemies; the Algonkins were friendly to the French, the\nIroquois to the English.\n\nIn the face of all this Schoolcraft makes Hiawatha, who is peculiarly\nIroquois, the leading personage in his Algonkin conglomerate; Hiawatha\nbeing an Iroquois character of Central New York (he is connected more\nparticularly with the region about Schenectady), while the actions to\nwhich Schoolcraft relates him pertain to the Algonkin Chippewas near\nLake Superior.\n\nIt is as if Europeans of some future age were to have placed before\nthem a great epic narrative of French heroic adventure in which Prince\nBismarck would appear as the chief and central Gallic figure in the\nglory and triumph of France. The error and absurdity would be, as the\nGermans say, _coloss\u00e1l_, but not greater or more towering than in\nSchoolcraft's Hiawatha. Longfellow, of course, could not free himself\nfrom the error contained in his material; but the error, which was not\nhis own and which he had no means of correcting at that time, did not\nprevent him from giving his work that peculiar charm which is\ninseparable from everything which he did.\n\nIn the original Algonkin myth the hero to which Hiawatha has been\naccommodated was a child of the sun and the earth. Whatever his names\nin the numerous versions found in the twenty-eight languages of this\nrichest and most varied Indian stock of North America, he is always\nthe bounteous benefactor of man, the kindest of all divine powers that\nhave ever appeared upon earth. He is always in reality that warm light\nwhich dances and quivers before us in fine weather, and through which\nevery man, beast, reptile, insect, fish, bird, and plant lives and\nflourishes.\n\nThis myth has received on the Pacific coast, or more correctly on\nparts of it, a different treatment from that given it east of the\nRocky Mountains. There the benefactor is a female, a daughter of the\nearth. Nothing is said as to who her father was. It is significant\nthat she dances all day, that she is called the quivering porcupine\nand the food-producing woman.\n\nIn Indian myths from New York to California the porcupine is ever\nconnected with light; in some cases it is the sun himself. In\n\"Tulchuherris\" of this volume, Sas (the sun) carries a porcupine\nquiver, and is advised never to lay it aside, for as long as he keeps\nit on his shoulder he is safe from his children the grizzlies (the\nclouds) who wish to kill him.\n\nIn California Norwan, daughter of the earth, occupies in part the\nplace of the Algonkin hero, the child of the sun and the earth. Her\nusual life is of the housekeeping order; she has great supplies of\nfood in her hlut, or residence, and she goes on dancing each day until\nevening. The great and characteristic event of her life, her departure\nfrom the dance with her partner, is of the same scope and meaning as\nthe last journey of Hiawatha when he sails to the west and vanishes in\nthe regions of sunset. The hero of the Algonkin myth must go, he\ncannot stay; he must vanish in the ruddy glow of evening because he is\nthe warm dancing air of the daytime. He must go whether he will or\nnot. Before he goes, however, he cheers all whom he leaves behind by\ntelling them that another will come from the east to take his place\nand comfort them. Next morning, of course, the comforter comes, for\nthe life career of the Algonkin hero is included in the compass of a\nsingle day, and a successor is bound to come as surely as he himself\nis bound to go.\n\nNorwan dances, and then goes away with her partner, to the desperate\nvexation of Norbis Kiemila, her would-be husband, who wishes to have\nher to himself exclusively. She dances, as she says, without knowing\nit and goes away unconsciously. She dances with this partner because\nshe cannot help it, and departs imperceptibly to herself.\n\nWho are the rivals for her person?\n\nNorbis means \"living in the south;\" he lives in the southeast, the\nland of greatest productiveness, in the region of Hlihli Piu Hlut Ton,\nthat most beautiful of houses on earth, and second only to the divine\nmansion in the \"Central Blue.\" He is descended from one of the white\noaks in the heavenly house.\n\nThe person who was metamorphosed afterward into the red wiu bird (Tede\nWiu) is his rival, the person with whom Norwan left the dance, thus\ncausing the first war in the world. Was this person the red of evening\nwhich became Tede Wiu afterward? If we acknowledge that he was, and if\nwe are willing to admit Norbis as the representative of all people\nliving east of the west, we have at once the two parties to an\nirreconcilable rivalry in the most vital of questions, the possession\nof warm sunlight, and that most vital of questions is embodied in the\nperson of a woman. That was the cause of the first war in the world\nand of fell strife. A story substantially the same as this was, we may\nthink, the ultimate basis of the Iliad. The mythic origin of the\nparticular tale from which Homer constructed his epic had been\nforgotten, that may be granted, but there is little doubt that in\nrustic Greece men might have found a similar tale which was mythologic\nbeyond peradventure; and the Helen of that tale, or her equivalent,\nwas a person like Norwan. With the materials at our command even now,\nwe have enough to indicate this, for was not Helen the daughter of\nLeda and the divine swan, a person to be fought for with all available\nenergy in the world at that period, and to be fought for in a war\nwhich surpassed in importance all that have ever succeeded it?\n\nHelen of Troy, the daughter of Leda and of Zeus, the overarching\nheaven, with all its light; Norwan, daughter of the earth, with\nLassen's Butte, California, for her residence; and the Algonkin hero\nwhose place is taken by Hiawatha, are all different representatives\nof the same person, different expressions for the same phenomenon; and\nthat person or phenomenon is the warm air which dances above the earth\nin fine weather. This air, in one case noted here, is conceived as the\ngreatest benefactor of man, that being who gives the choicest and most\nnecessary gifts to all, and, in the other two cases, as a priceless\ntreasure, in the form of a woman who is to be fought for with all the\nvalor that can possibly be summoned, and in a manner that in Helen's\ncase inspired the noblest epic known to the world thus far.\n\nThese three cases show clearly the methods of mythology, and prove the\nabsolute need of knowing that we must deal (to borrow mathematical\nlanguage) with constants and variables taken together,--knowing\nclearly, meanwhile, which are constants,--and not with variables only,\nsupposing them to be constants, or with constants and variables mixed\ntogether without being able to distinguish which belong to one class\nand which to the other. Were some writer to deal with the prehensile\ncapacity in animated creatures, and describe how it is exercised, he\nwould find a variety in the organs used for grasping things which\nwould represent very well the variety of methods employed by primitive\nman in mythology to represent the same phenomenon or force in nature.\n\nIf man be considered as standing on his hind feet, his fore feet (the\nhands) are his grasping instruments. With the elephant the nose is\nprehensile; with some monkeys the tail performs this office, in part\nat least. With tigers and lions, dogs and cats, the mouth and teeth\nare prehensile instruments of great force and precision. With the bear\nthe forepaws are almost hands. The two feet with their talons, which\ncorrespond to the hind feet in quadrupeds, are the graspers with birds\nof prey, working instruments with domestic fowl, and weapons with some\nother birds, as, for instance, the ostrich.\n\nTake another case, the teeth, one office of which is to reduce food to\nfine particles; with all mammals they serve this purpose, and, in many\ncases, others also. Birds have no teeth, but they have a substitute in\nthe gizzard, which they line with gravel and other hard particles; and\nthis second stomach, by contraction, grinds to pulp grain and other\nfood already softened in the crop or first stomach. The\nboa-constrictor has no teeth and no second stomach; it chews by\ncrushing between its body and a tree the beast which it is to swallow.\nThe chewing mouth of the boa has for one jaw the tree, for the other\nits own body; between those two jaws it reduces to a soft mass the\ncarcass of the creature to be swallowed.\n\nIn considering the various personages in mythology, it is all\nimportant to discover, first of all, what they are, and, next, what\nthey do. The office filled by a certain personage in a group of myths\nbelonging to a given race or tribe may be filled by an entirely\ndifferent kind of character in a similar set of myths of another\ntribe. This results sometimes from different geographic and climatic\nconditions, and sometimes from looking at the phenomenon or process of\nnature in another way. There is as much variety in the treatment of\none subject by various tribes as there is variety in prehensile\nmembers and the use of them among grasping creatures, or as there is\ndifference in the manner of reducing food to fineness among\nquadrupeds, birds, and boa-constrictors.\n\n\nTULCHUHERRIS\n\nTulchuherris resembles certain European tales more than any other in\nthis collection. Apart from other merits, the value of such a tale in\ncomparative mythology is evident.\n\nThe old woman, Nomhawena, is an earthworm now; the Indian tale-teller\nsays that there is no doubt on that point. Pom Pokaila, her second\nname (Pom, earth; Pokaila, old woman) admits of two translations,--old\nwoman of the earth, or old woman Earth. In the first case it would\napply to Nomhawena, who digs the earth always, is a woman of the\nearth; in the second, it would mean the earth itself. The earth is, in\nfact, Tulchuherris's mother. Nomhawena is his grandmother, in a\ntitular sense at least. In more countries of the world than one,\ngrandmother is the title of a midwife; and the office of midwife was\nperformed by Nomhawena at the birth of Tulchuherris.\n\nWe may picture to ourselves the scenes and circumstances of\nTulchuherris's birth. Root Flat is one of those level places where\ninnumerable little piles of fine soil are brought to the surface by\nthe labor of earthworms. Over this valley, as over so many others on\nthe Pacific coast, fog is spread after sunrise,--fog which comes up\nfrom the earth dug in every direction by Nomhawena's people. In this\nfog is Tulchuherris, the mighty son of the earth; in other words,\nlightning, electricity, that son of the earth who comes to maturity so\nspeedily.\n\nKulitek Herit, brother of Tulchuherris, for whom Nomhawena mourned so\ndeeply, is now the white feather which appears sometimes in the black\ntail of the black vulture. Komos Kulit is the Wintu name of this\nvulture. There were three great feathers among the Wintus,\ntransformations of three great persons among the first people. The\nfirst of these is the white feather just mentioned, which is the\nmetamorphosed Kulitek; the second is the longest black tail-feather of\nthe black vulture, which is the present form of Hamam Herit, who\nfought in the Norwan struggle; the third is the longest wing-feather\nof the same vulture. This feather is the metamorphosed Tubalus Herit.\n\nThe first two feathers are used on great occasions in war; the third\nfeather, only by doctors or Hlahis.\n\nIn Indian mythology there is a subtle, but close and firm, connection\nbetween the sunflower and the sun, which is illustrated strikingly in\nthis story. The old woman, by her magic art, burns great piles of big\ntrees in two or three minutes, while a handful of sunflower roots is\nbeyond her power and keeps the fire alive for years. This\nillustration, in the material world, of the Indians, reminds one of\nthe still, small voice in the spiritual world of the Hebrews. The\nsunflower root in this Tulchuherris tale is invincible from its\nconnection with the sun, the one source of light and heat; the still,\nsmall voice is considered almighty because of its connection with the\nwhole moral life and light that exists in the universe.\n\nThe two obsidian knives in Sas's house are an interesting reminder of\nthe Damocles sword.\n\nIn the case of Tichelis, now ground squirrel, and Hawt, the present\nlamprey eel, we have cases of personal collision resulting in\ntransformation. In the Wintu mythology this is exceptional, and in\nthis instance one-sided, for the vanquished make no attempt to\ntransform Tulchuherris.\n\n\nSEDIT AND THE TWO BROTHERS HUS\n\nSedit was in favor of death for men, and gives his reasons. It cannot\nbe said that he brought death into the world, but he stopped the work\nwhich would have kept it out.\n\nHis discourse with the Hus brothers is curious; it represents the\nimmortality and goodness of a weak and limited creature like man as\nbarren and monotonous. The comparison of this conversation with the\naccount of Adam and Eve before and after the Fall is not without\ninterest.\n\nThe critical, unbelieving, disobedient Sedit, who is so willing to\nmake life in the world varied and interesting through death, so long\nas the question stands apart from his own immortality, and his great\nconcern and anxiety when he thinks that he must himself die, is\nbrought out in good relief.\n\nThe earnest and honest Hus brothers stand in strong contrast to the\nsneering Sedit. The Hus character is a lofty one in Wintu mythology.\nThis may seem strange to a new student of Indian ideas, when he\nremembers what a foul creature the turkey buzzard is.\n\nThe buzzard is considered as a purifier on earth, and surely in\nregions like Central America the service rendered by the bird in this\nregard is memorable. The buzzard is everywhere the most frequent and\nstriking figure in Guatemala and Southern Mexico, both in city and\ncountry. In California there is a fine of five dollars for killing\none.\n\nThe original Hus character is conceived by the Wintus as striving\ntoward religious purification as strenuously as the earthly buzzard\nworks at cleaning the earth of carrion of various descriptions.\n\nThe following remarks accompanied this tale when published in \"The\nSun\":--\n\nThis tale of Sedit and the Hus brothers is a splendid bit of\naboriginal American philosophy, and touches on topics which have\nexercised many minds besides those of primitive America. The subject\nof life and death is treated here so simply, and at the same time so\nwell, that I believe few readers would ask for explanation or comment.\n\nSome statements, however, touching Sedit are not out of place, I\nthink. The coyote is very prominent in the mythology of every region\nwhere he is found. The basis of his character is the same in all myths\nthat I have collected. He is a tremendous glutton, boastful,\ntalkative, cunning, exceptionally inclined to the other sex, full of\ncuriosity, a liar, a trickster, deceiving most adroitly, and is\ndeceived himself at times. He comes to grief frequently because of his\npassions and peculiar qualities. He is an artful dodger, who has\npoints in common with the devil of European folk-lore, being in many\ncases an American counterpart of this curious and interesting\npersonage.\n\nOf Northern Pacific coast tribes in the United States, the Modocs have\ngiven most distinction to the coyote. Among them the chief coyote is a\ntrickster on the grandest scale, and has obtained possession of the\nindestructible disk of the sun, through which he is immortal, or, at\nleast, is renewed every day to carry that luminary. Because of his\nvanity and boastfulness, the coyote undertakes various enterprises in\nwhich he fails through his passions.\n\nSacred springs and small lakes in the mountains are very prominent in\nthe Modoc religion. A young man who hopes to be a magician or a doctor\ngoes to these mountain springs before he is married or knows woman.\nThere he fasts and watches a week or longer until he is nearly\nexhausted. If he is to be a magician or doctor, spirits appear to him\nin this interval. A coyote went to those mountains (in the time before\nmen were on earth, of course), hoping to gain great magic power, but\non the way he ate various kinds of food hateful to the spirits of the\nsprings. These spirits were disgusted with the odor of food that came\nfrom him, struck him with mange, drove him away, made him hungry,\nfoul, and wretched forever. He ran away, howling and lamenting,\nwithout hope of pardon. From this coyote are descended an especially\nbad breed of coyotes in Oregon. They are all foul and hungry to this\nday. In dark windy nights the mangy descendants of that glutton are\nheard bewailing the fault of their ancestor, their own fallen state\nand lost happiness.\n\nThe Shasta Indians have a long tale of a coyote whose fond grandmother\ntried to make him a great sorcerer. When the time came, she sent him\nto the sacred mountain and gave every instruction. He was not to stop,\neat, or drink on the road, or to speak to any one. When about\ntwo-thirds of the distance, he passed near a house; inside was loud\nthumping and hammering; a frog woman was pounding seeds and singing;\nher house was full of food; coyote caught the odor of it, stopped,\ncould not resist the temptation to go in. He went in, ate and drank\neverything put before him. In Indian mythology frog women are not\nvestals; so breaking his fast and gluttony were not his only offences.\nHe had fallen past redemption. On leaving the frog woman's house he\nwent through a series of unmentionable adventures, at the end of which\nthere was nothing left but his head, which was in a pool by the\nwayside, and just as much alive as ever.\n\nTwo sisters, afterwards ducks, who were going that way, found and\npitied the unfortunate. It was not easy to carry him, but the younger\npromised to do so if he would shut his eyes and not open them till she\nset him down on his grandmother's threshold. This condition was to\nprevent him from seeing how she carried him. When half-way home,\ncuriosity overcame him. Though only a head, he opened his eyes and\nfell to the ground.\n\nThe duck woman had pity again, and took him to his grandmother. Loud\nwas her wailing at sight of her lost and ruined grandson.\n\nSedit came to grief through peculiarities of character.\n\n\nHAWT\n\nThis myth of Hawt is very curious and subtle; it is one of the best\ntold tales that I have found anywhere. There is a largeness about it,\nand, at the same time, a perfectly firm grasp on the part of Waida\nDikit, the master of the assembly, that produce a grand effect.\n\nThough the story is long, it needs, I think, no explanation beyond\nwhat is stated in the introduction and in preceding notes, except some\nremarks touching the character of Hawt.\n\nHawt, the great musician, is identified with water; he is, as it were,\nthe spirit of water made visible.\n\nIn this myth, only the musical powers of Hawt are exhibited; but in\nthe Yana Tirukala, which means the same thing as Hawt (lamprey eel),\nwe see the active side of the same personage, we see him as a worker.\nOriginal is Hawt indeed,--a living flute fingering his own body as he\nwould an instrument; inhaling air and blowing it out through the\napertures in his sides.\n\nThe present lamprey eel has marks, as it were, of holes in his sides.\n\n\nNORWANCHAKUS AND KERIHA\n\nThis tale contains actions and a number of personages difficult to\nidentify, because their names are merely epithets. Eltuluma means \"he\nswims in;\" but who it is that swims in we know not. Keriha seems\nconnected with ducks, from the fact that he wore a duck-skin all his\nlife on earth, and, when he threw off this skin, all ducks were\nproduced from it.\n\nNorwanchakus means the southern end of that staff or stick to which\nwas attached the net with which these two brothers dragged Pui Mem and\nBohema Mem, and named each place from the thing which came into the\nnet in front of it.\n\nNodal Monoko (the little man who ate so many salmon and sturgeons, and\ncarried so many away in his bag) means \"sweet in the south.\" He has\nanother name, Nodal Wehlinmuk, which means \"salt in the south.\" At\nfirst he is hostile to grizzly bears, but later has intimate relations\nwith them and marries one. His acts point strongly toward electricity\nor lightning. His bag, in which the whole world could be put away, may\nwell have been a cloud bag.\n\nNorwinte means \"seen in the south;\" but, again, we have no knowledge\nof the person seen. Poni Norwanen Pitchen, the full name of Norwan, is\nalso an epithet meaning \"daughter of the land on the southern border,\"\nand would convey no information if it stood alone; but as Norwan, in\naddition to many other details, is also the dancing porcupine and the\nfood-producing woman, we know who she is.\n\nThe existence of Puriwa and Sanihas (darkness and daylight) before the\nsun was in the world, is most interesting. This is one of many proofs\nthat every phenomenon was considered to be independent. Daylight is a\npersonage quite apart from the sun, who is merely that old Sas who\nfought with Tulchuherris, and who travels through the sky every day\nfrom east to west in utter loneliness. He carries that glowing torch\nwhich we see as he moves on his way through the sky; but the light of\nday is a separate personage. Similar considerations apply to Puriwa,\ndarkness or night, who is also a distinct and independent entity.\n\nThe struggle between Keriha and Hubit has much charm for Wintus; they\nlaugh heartily at the recital of it.\n\n\nKELE AND SEDIT\n\nOld Kele, the mountain wolf, is evidently one of the first people sent\ndown from the sky by Olelbis; not in part, but in person. His sons and\ndaughters were not his children, but his creation; he made them from\nsticks, just as Jupka made the Yanas at Jigulmatu.\n\nIn the note to \"Kol Tibichi\" is a Wintu account of the character and\nactions of Kele's sons and daughters. A very interesting and valuable\naccount this is; it explains the werewolf idea perfectly. The wolf man\nof Northern Europe, the _Lykanthropos_ of the Greeks, must have been\njust such a person as Kele's sons and daughters, who were people\napparently when they went forth to harm Indians, but who turned into\nwolves when they were discovered and rebuked. At home, in their great\nsweat-house, those people are wolves; but when they go out on their\ntravels up and down through the world, they are exactly like Wintus,\nsave only the hairy foot.\n\n\nKOL TIBICHI\n\nIn connection with this tale I add the following remarks about one of\nthe two modes of making doctors, and about certain spirits. These\nremarks are given, as nearly as possible, in the form of the original\nWintu narrative.\n\nI have added, besides, the songs of four great existences, or gods.\nEvery individual existence in Indian mythology has its own song. This\nsong refers to what is most notable in the actions or character of\nthat existence. The given song is sung by a doctor immediately after\nits spirit of that existence has entered him.\n\nKol Tibichi's yapaitu (yapaitu is another name for one of the first\npeople), the rainbow, would not leave him till he used a woman's red\napron as a headband, because the rainbow is connected with the\ncatamenial periods of Sanihas (daylight).\n\nThe yapaitu dokos (yapaitu missile), mentioned further on, is a\nprojection of the spirit itself of the yapaitu. Sometimes it flees\nfrom the patient; the duty of the doctor, in such a case, is to find\nthe dokos. If he does not, it may return to the sick man after the\ndoctor has gone; and in that case the last condition of the patient is\nworse than the first. Generally, however, it waits to be cast out.\n\n\nTHE MAKING OF DOCTORS AMONG THE WINTUS\n\nThe chief assists always in this ceremony, because a doctor can be\nmade only in a sweat-house. Two chiefs may consult together and agree\nwith old doctors in this matter, or one chief may do so if it suits\nhim. If doctors begin, they must consult the chief, because he owns\nthe sweat-house. The doctors and the chief or chiefs agree upon the\ntime, and then give out the news that on a certain night they are\ngoing to create doctors. Young persons who wish to be doctors go to\nthe sweat-house; most of the old people stay at home.\n\nThe men heat the sweat-house, shut it up closely, and sit down. Sweat\npours from them like rain. When they have sweated sufficiently, all go\nto the river and swim. After that the people, men and women, go into\nthe sweat-house. One doctor or two will begin to sing. Young unmarried\nmen or women who are candidates present themselves. The doctors suck\nout of these all that is bad in them, all that is impure, unclean.\nThey suck the forehead, breast, back, arms. At times they suck out\nblood; at times something sharp like a fine bone comes out. They suck\nout everything that is evil. When they have finished sucking, the\ndoctor sings again, and puts a yellowhammer's feather into each ear of\nthe candidate. The feather may go in out of sight, or the doctor puts\nit on the person's head, and the feather may sink through his skull.\nNow the people dance, and especially the candidates for the dignity of\ndoctor. The chief goes out, stands on the housetop, and calls to all\nthe yapaitu in the rocks, in the water, in Olelpanti, in the trees, in\nbathing springs, to come. \"We are going to make doctors,\" says the\nchief; \"you must come and help my people.\"\n\nAfter this the chief goes in, and they close every hole, every chink\nin the sweat-house; close them all safely. There is no fire, no light,\ninside. When they have begun to talk in the sweat-house, one doctor\ncalls to all the spirits of yapaitu in the east, west, north, south to\ncome. Pretty soon a spirit may be heard on the housetop; spirits make\na whistling noise when they come. That moment a man or woman falls\ndown, and all know that the spirit has gone into that person's head.\n\nNow the doctor calls, \"One more; one more!\"\n\nIn a moment another whistling may be heard as the spirit touches the\nhousetop and goes in. Another man or woman falls; the spirit has\nentered that one. The persons into whom spirits have entered know\nnothing. They become as if crazy, as if they had lost their wits. They\ntry to go to the housetop. Some try to climb the central pole; some\nwant to leave the sweat-house; they know nothing for half an hour\nperhaps.\n\nOne doctor keeps on calling spirits, and they come one at a time. Many\ndoctors may be made in one night, or a few, or none. There are always\nmany people in the sweat-house to whom spirits will not come. The\nspirits never go into people unless they like them. The spirit looks\nstraight through a man and knows him immediately.\n\nThe people dance all night. There is no light in the sweat-house; the\nplace is very hot, though there is no fire there. Next day those to\nwhom spirits have come tell the doctors and chief what spirits are\nwith them. If not, the chief may give them food offensive to the\nspirits, and the spirits would kill them if they ate. Some spirits may\nstay two or three days with a person, who would then sit inside all\nthe time. The old doctors have to ask this spirit what it wishes, and\nmake it go away for a time, so that the person possessed may eat\nsomething. Each spirit has its own kind of food. If we give a man\nsomething that the spirit has never eaten, it will kill him right away\nif he eats. The old doctors ask his spirit what it wants, and it\ntells. The salmon spirit, for instance, likes leaves or water; a\nsucker of the mountains would eat mountain pine nuts, but a valley\nsucker needs nuts off the digger pine. If strange food is placed\nbefore a spirit, it is afraid; and if the man possessed eats this\nfood, the spirit will kill him. Some spirits don't like buckskin, and\nthe man to whom they have come must not wear it.\n\nThe bad spirits are numerous; the sucker is one of these, and so is\nKele (the mountain wolf). This wolf is dangerous; it may hurt you in\nthis way: you may think that you see a good-looking man or woman on\nthe mountain or in the woods. If you go toward this person or this\nperson comes toward you, comes near you, speaks to you, and you agree\nwith it, the next thing you know this strange man or woman turns into\na wolf, runs away, and your mind is gone; the wolf has taken it. The\nsucker does the same, but disappears before your eyes or turns into\nsomething ugly.\n\nThere are three causes of sickness. The first is when a good yapaitu\nspirit is angry with a man and strikes him with his spirit point;\nsecond, when a bad spirit puts his missile in a man and makes him sick\n(the spirit in this case does it at his own instance); third, when an\nevil spirit sends his missile into a man at the request or prayer of a\ndoctor.\n\nWhen the dokos or missile that has been sent into a man is drawn out\nby the spirit which assists the curing doctor, the doctor forces the\ndokos to tell what yapaitu sent it, and at the prayer of what doctor.\nBut the dokos does not tell the truth in every case, and sometimes\naccuses the wrong person. It is very difficult, therefore, to know\nsurely what doctor is guilty of making a man sick. A doctor, if the\nspirit is in him when he comes to see a sick man, is able to look\nright through the body of the patient and see where the dokos lies.\nSometimes he is not able to draw it out; he can see where the dokos\nis, that is all; but if his spirit were stronger than the one who put\nit there, he could draw it out and cure the patient.\n\nThere is danger, however, in drawing out a very powerful dokos by\nsucking, for when it is coming out of the sick man's body it may be\nsent down through the mouth of the doctor into his body by the spirit\nwho owns it, and the doctor is killed in this way.\n\nA doctor may have twenty or thirty spirits, but he rarely calls on\nmore than two or three, and it is seldom that any great number are\nfitted to work together in a given case.\n\nThe office of doctor is very dangerous, especially if the doctor is\npowerful. If he has many spirits to help him, each has to be pleased\nin its own special way; each has its own food, prefers certain kinds,\nand dislikes others. The doctor must not eat food hateful to his\nspirits: if he does, he is liable to be killed. A man who has twenty\nor thirty spirits is greatly limited, therefore, in his manner of\nliving.\n\nSome spirits do not like venison, others do not eat fish; the doctor\nwho commands these spirits must eat neither venison nor fish, and so\nwith other kinds of food in the case of other spirits.\n\nThe man who seeks to be a doctor cannot choose his spirits; they come\nto him; he cannot refuse to receive them, and must live in a way to\nplease them.\n\nEvery dokos can be extracted from a sick man's body by the aid of a\nspirit stronger than the one who put it in.\n\nAmong other spirits, doctors have the spirit of the sun, the spirits\nof stars and the clouds to help them. These are good spirits. Sedit's\nspirit cannot help doctors much. They call it sometimes, but it\ndoesn't do much; it has not the power. Suku (dog) is very powerful and\nbad. If Suku wants to kill a man, he does it quickly. A doctor who has\nthe Suku spirit in his service is great. If a man has been made sick\nby Suku, he will vomit blood, or bleed from his nostrils all the time.\nThe Suku spirit is a good one to send to kill people. Chir (the sucker\nfish) is an evil spirit too. When Chir wants to kill a man, it makes\nhim giddy and crazy right away. He becomes senseless and dies, unless\nsome doctor cures him, and generally doctors can do nothing against\nChir. The Chir sickness is the worst that spirits bring. It is called\nchiruntowi, sickness from the sucker. The man who has it dies; he\ncannot tell where he is troubled; he grows dizzy and senseless. No one\ncan cure him unless by great luck. Something tried by some doctor may\nsave him--just by chance, just because it happens so. Kele is also an\nevil spirit. He has a song, the same which his two daughters sang on\nthe mountain top (see the tale \"Kele and Sedit\"), and which Sedit\nheard far away in the west. This is a poison song, and draws people\nafter it. Kele is here now, suppose, in Cottonwood or in Tehama, and\nsees a man up at Yreka. Kele sings, and the song goes as straight as a\nstring to the man. It draws him and draws him; he is drawn as water is\nwhen people pump it. The man must follow the song; he has got to do\nso, he cannot help himself, he is sick; his sickness is called\nlubeluntowi (sickness from lubelis). The man will keep going and\ngoing and going; he will not know what makes him go. Suppose I am\nlistening to Kele's song. I go, and it is the song that draws me. I\nhear it; but nobody else does. The spirits of the Kele girls drew\nSedit to them; he couldn't help himself, he couldn't stop; he had to\ngo, and he never went home again; he had to stay up at Kele's. The\nspirits of Chir and Kele always make people crazy.\n\nMany Wintu women lose their minds, and are killed by Kele's sons. Many\nWintu men have been lost through Kele's daughters. Suppose I am out\nhere in the wood, I see a woman coming, a nice woman. She stops and\ntalks; I talk to her. If I have sense in me, I look at her toes to see\nif she is one of those Kele women. If she is, she has a bunch of hair\non the tip of her foot, and if I see it, I say right there, \"You are a\nKele!\" At these words she will leave me and run. When ten feet away,\nshe will turn to a mountain wolf, and I shall see that Kele running\naway very fast.\n\nSuppose some woman is out in the woods. She is thinking of some man\nthat she likes, and right away she sees the very man she is thinking\nof. He is coming to meet her. He comes up and asks, \"Where are you\ngoing?\" The woman is glad to see him. She tells. He carries her to the\nmountain, and never again will that woman be seen by her friends or by\nothers. It was one of Kele's sons who took the form of the man she was\nthinking of, so as to entice her away and destroy her. If the woman\nhas sense she will look down at the foot of the stranger, see the tuft\nof hair, and say, \"You are Kele; go off.\" He turns to a wolf on the\nspot, and runs away to the mountain. All Wintus went barefoot in old\ntimes, and this tuft could be seen, if a person had sense enough left\nto look for it. As every one wears shoes or moccasins now, it might\nnot be easy to find it. But to this day the Keles lead people astray.\nAll the Wintus know them, and are afraid.\n\nThey live on Wenempuidal, a high mountain near the left bank of the\nLittle Sacramento. Dekipuiwakut, a small creek, comes down from Kele's\nMountain and falls into the Sacramento. White men call it Hazel Creek.\nThe Keles live at the head of this creek. The whole mountain is their\nsweat-house. They are up there now, and almost any night you may hear\nthem howling on the mountain when the evil brothers are going home.\n\nThe following four spirit songs are from my Wintu collection. Two I\ngive in the original, with literal translation; the other two, in\ntranslation only. The lightning song, by referring to the connection\nbetween lightning and the sucker, which has one of the most formidable\nspirits, enables us to suspect why the sucker is so much feared by\nWintus. In the Olelbis song, the great one above is the\ncloud-compeller, as in classic mythology. The tanning is described in\n\"Olelbis.\" In the Hau song, the celestial Hau is described as\ntravelling along the Milky Way. This is the Wintu comment on the text.\nMany readers will agree, I think, that the Polar Star song, the\nfourth, is composed on a scale truly immense. The lightning song\nsounds wonderfully like an extract from the Sanscrit, \"Rig Veda.\"\n\n\nSONGS OF SPIRITS\n\n1. Walokin tsawi, Lightning's Song.\n\n          M\u00ednom t\u00f3ror w\u00e9ril chirch\u00e1kum s\u00e1ia\n          D\u00fane w\u00e9rem winwar d\u00fan boh\u00e9mum.\n    I bear the sucker-torch to the western tree-ridge.\n    Look at me first born (and) greatest.\n\n2. Olelben tsawi, the Song of Olelbis.\n\n        Ol\u00e9l boh\u00e9ma ni tsul\u00fali k\u00e1hum s\u00edka ni.\n    I am great above. I tan the black cloud (there).\n\n3. Song of Hau (red fox).\n\n      \"On the stone ridge east I go.\n      On the white road I, Hau, crouching go.\n    I, Hau, whistle on the road of stars.\"\n\n4. Song of Waida Werris (the Polar Star).\n\n    \"The circuit of earth which you see,\n    The scattering of stars in the sky which you see,\n    All that is the place for my hair.\"[5]\n\n    [5] Hair in Indian mythology, as in other mythologies, is the\n    equivalent of rays of light when connected with the sun and with\n    planet luminaries.\n\n\nTHE YANAS\n\nAs a preface to the few myths of the Yanas which have survived, I beg\nto offer the following words touching this ill-fated people:\n\nPrevious to August, 1864, the Yanas numbered about three thousand, as\nI have been informed on the sound authority of reliable white men.\nTaking the names and population of villages given me by surviving\nIndians, I should say that this estimate is not too large.\n\nDuring the second half of August, 1864, the Yanas were massacred, with\nthe exception of a small remnant.\n\nThe Indians of California, and especially those of Sacramento Valley,\nwere among the most harmless of human beings. Instead of being\ndangerous to settlers, they worked for them in return for fair wages.\nThe Yanas were distinguished beyond others for readiness to earn\nmoney. White men occupied in tilling land knew their value, and\nemployed them every season in haymaking and harvesting.\n\nAt the present day the Wintus, and the few Yanas that are left, go\ndown the valley and labor during the season in hop-fields and\nvineyards.\n\nWhy were the Yanas killed?\n\nThe answer is as follows: Certain Indians lived, or rather lurked,\naround Mill Creek, in wild places somewhat east of Tehama and north of\nChico. These Mill Creek Indians were fugitives; outlaws from various\ntribes, among others from the Yanas. To injure the latter, they went\nto the Yana country about the middle of August, 1864, and killed two\nwhite women, Mrs. Allen and Mrs. Jones. Four children also were left\nfor dead by them, but the children recovered. After the murders the\nMill Creeks returned home unnoticed, carrying various plundered\narticles with them.\n\nTwo parties of white men were formed at once to avenge the women and\nfour children. Without trying in any way to learn who the guilty were,\nthey fell upon the Yanas immediately, sparing neither sex nor age.\nThey had resolved to exterminate the whole nation. The following few\ndetails will show the character of their work:--\n\nAt Millville, twelve miles east of Redding, white men seized two Yana\ngirls and a man. These they shot about fifty yards from the village\nhotel. At another place they came to the house of a white woman who\nhad a Yana girl, seven or eight years of age. They seized this child,\nin spite of the woman, and shot her through the head. \"We must kill\nthem, big and little,\" said the leader; \"nits will be lice.\"\n\nA few miles north of Millville lived a Yana girl named Eliza,\nindustrious and much liked by those who knew her. She was working for\na farmer at the time. The party stopped before this house, and three\nof the men entered it. \"Eliza, come out,\" said one of them; \"we are\ngoing to kill you.\" She begged for her life. To the spokesman, who had\nworked for her employer some time before, she said: \"Don't kill me;\nwhen you were here I cooked for you, I washed for you, I was kind to\nyou; I never asked pay of you; don't kill me now.\"\n\nHer prayers were vain. They took Eliza, with her aunt and uncle, a\nshort distance from the house and shot the three. My informant counted\neleven bullets in Eliza's breast.\n\nAfter this murder the party took a drink and started; but the leader,\nin killing Eliza, said, \"I don't think that little squaw is dead yet.\"\nSo he turned back and smashed in her skull with his musket. The man\nwho counted the bullet holes in her bosom, himself a white man, saw\nher after the skull was broken. He knew the girl well, and gave me\nthese details.\n\nAnother party went to a farm on Little Cow Creek where they found\nthree Yana men threshing hayseed in a barn. The farmer was not at\nhome. They killed the three Indians, and went to the house. The three\nwives of the men killed in the barn were there and began to scream.\nThe farmer's wife hurried out with a quilt, threw it around the three\nwomen, and stood in front of them, holding the ends of the quilt. \"If\nyou kill them you will kill me,\" said she, facing the party. The woman\nwas undaunted, and, as it happened, was big with child. To kill, or\nattempt to kill, under those conditions, would be a deed too ghastly\nfor even such heroes; so they went away, swearing that they would\nkill the \"squaws\" later. These three Indian women were saved and taken\nbeyond the reach of danger by two white men.\n\nAnd so the \"avengers\" of Mrs. Allen and Mrs. Jones continued. At one\nplace they killed an Indian woman and her infant, at another three\nwomen. In the town of Cottonwood they killed twenty Yanas of both\nsexes. The most terrible slaughter in any place was near the head of\nOak Run, where three hundred Yanas had met at a religious dance. These\nwere attacked in force, and not a soul escaped. The slaughter went on\nday after day till the entire land of the Yanas was cleared. The few\nwho escaped were those who happened to be away from home, outside\ntheir country, and about twelve who were saved by Mr. Oliver and Mr.\nDisselhorst, both of Redding. The whole number of surviving Yanas of\npure and mixed blood was not far from fifty.\n\nSome time after the bloody work was done it was discovered that the\nMill Creek outlaws had killed Mrs. Allen and Mrs. Jones, and that the\nYanas were innocent. The Mill Creeks were left unpunished.\n\nMy inquiries as to how civilized men could commit such atrocities\nfound the following answers:--\n\nIn 1864 there was a large floating and mining population in Northern\nCalifornia, which \"had no use for Indians,\" and was ready to kill them\non slight provocation. In distinction to these people was a small\nnumber of settlers who lived among the Yanas in friendship, and hired\nthem to work on land. The killing was done by men who did not know the\nYanas. Those settlers who did know the Yanas were overawed, and were\nunable to save them, except secretly, as in the case of the two men\nwho rescued the three women on Little Cow Creek by conveying them\nbeyond danger. Oliver and Disselhorst, who saved twelve, were at the\nedge of Redding, where support was possible. At first the rage of the\nkilling parties was boundless; they swore that white women would not\nbe murdered again in that country, and that not an Indian should be\nleft alive in it. An intense feeling of indignation at the murder,\ncoupled with an unspeakable contempt for Indians, was the motive in\nthe breasts of most of the white men. Had they looked on the Yanas\nwith ordinary feelings of justice, they would have tried to find the\nguilty instead of slaughtering a whole nation. There was another\nelement among the slayers of the Indians,--a vile one, an element\nwhich strives to attach itself to every movement, good or bad in all\nplaces--a plundering element. That year the Yanas had worked a good\ndeal, and it was not uncommon for single persons of them to have from\n$40 to $60. One informant told me that a man showed a friend of his\n$400 which he had taken from murdered Indians. Money and everything of\nvalue that the Yanas had was snatched up by these robbers.\n\nNearly all the men who killed the Yanas have gone out of the country\nor are dead. A few are in Northern California yet, and the children of\nsome of the dead ones are living there now. Though one's indignation\nat the deeds of 1864 be great, there is no use in mentioning names at\nthis hour. All that is left is to do for the poor remnant of an\ninteresting people that which we have done for Indians in other parts:\ngive them land properly surveyed and the means to begin life on it.\n\n\nTHE WINNING OF HALAI AUNA\n\nThe Yanas were fond of astronomical myths, or myths of the upper\nworld. The morning star and the moon appear in them frequently. The\ngreat sweat-house of the sun is the dome of heaven.\n\nThe name of the mysterious and mighty old uncle, Igupa Topa, seems to\nme to be derived from Iguna, chief sweat-house, and Tuina or Toina,\nthe sun. Tuina is the prevailing pronunciation, but Toina is used\nalso. Igupa is the regular form of son of Iguna, as is Topa of Toina.\nHe is a person whose strength is well known to the sun, who has\nevidently a clear perception of how dangerous a person he is.\n\nThe shooting of Wakara into the sky is a curious variant of the\ntree-bending by Tulchuherris and Sas in the Wintu myth.\n\n\nTHE HAKAS AND THE TENNAS\n\nThis myth describes a deadly feud between the people who were turned\ninto flint, that is, fire, presumably lightning, and the grizzlies or\ncloud people. After I had prevailed on him to give me the story, the\nnarrator told it with unfeigned delight. His sympathy with the old\nwoman Tsuwalkai was great, and his enthusiasm for Tsawandi Kamshupa,\nwho rose from the spittle of Tsawandi Kamshu, evident and striking.\nThe origin of Ilhataina in this myth and in the following called\n\"Ilhataina,\" which is the usual name for lightning, strengthens my\nview that the Wintu Tulchuherris, a name which is merely an epithet,\nmeaning \"dug up,\" is the same person as Ilhataina of the Yanas. The\nregular acknowledged lightning of the Wintus is called Walokit, who is\na child of Wima Loimis, grizzly bear maiden, and the sun.\n\n\nILHATAINA\n\nIn this myth lightning is \"dug up,\" as in the preceding one.\nElectricity is one of the earth's children.\n\nThe putting on of Gowila's skin by Ilhataina is one of the curious\nacts frequent in Indian mythology. In the Aztec worship of Mexico, in\nMontezuma's time, the sacrificing priest put on the skin of the victim\nas far as the waist.\n\nThe wish of Ilhataina to get the old rabbit-skin robe is worthy of\nattention.\n\n\nHITCHINNA\n\nAmong the Iroquois the cyclone was represented as a great head, the\nname of which in Seneca is Dagwa Noenyent. This head would pass\nthrough a forest and tear up the greatest trees by the roots.\n\nThe method used by the deceitful Metsi to rid the world of Hitchinna\nmight remind one of the way of cooking oysters at the waterside in\nVirginia near the places where they are taken.\n\n\nTIRUKALA\n\nI have referred to Tirukala in the Wintu myth \"Hawt.\" The battle\ndescribed in this myth and the child which rises from the spittle of\nBurnt Face and reaches maturity in one day, are very striking.\n\nTirukala gives the active, the working side of water as a personage,\nthe widener of valleys, the pusher apart of mountains, the maker of\nall streams and rivers. Tirukala works without ceasing, he sings as he\nlabors, and never eats food of any kind.\n\nHawt (in the Wintu myth) gives the artistic, the poetic side of the\nsame person, whose voice is that of Niagara and the raging ocean at\nits loudest, that of the tiniest rivulet or of the raindrop at its\ngentlest.\n\n\nSUKONIA'S WIVES AND THE ICHPUL SISTERS\n\nIt is noteworthy that in Indian myths whenever two sisters are sent\nsomewhere, as in the present case, and warned by father or mother\nagainst some deceiver who is likely to meet them on the way, the elder\nsister is generally ready to become a victim, the younger is the wise\nand obedient one, as in this myth.\n\nWe have again a case of putting on the skin of a slain person to\nbecome like him or her.\n\nThe test of bringing water was perfect, since no one who was not of\nthe household could know where it was.\n\n\nTHE FINDING OF FIRE\n\nIn this, as in all Indian myths of the bringing of fire, it is\nprocured by stealing. The pursuit in all cases is most strenuous.\n\nIn one myth relays are posted along the road at short intervals; these\ndeliver the fire to one another in great haste. At last the pursuers\nare very near, when the fire is given to him who afterward becomes the\nturtle; he places the treasure in his mouth and rolls into a deep\nriver, where he hides till the baffled masters of fire turn homeward\nsorrowing.\n\n\nHAKA KAINA\n\nHere we find another myth of a flint people.\n\nIn the Hakas and Tennas we have a struggle between the lightning and\nthe clouds. In Haka Kaina the myth represents the advance of spring to\ncolder regions. The swan-maidens go north with the early lightning of\nthe year. Hence Haka Kaina, the war chief of Wahkalu, the great\nresidence of Jupka, is represented as stealing them. In another myth,\nof which, unfortunately, I have only a fragment, these same\nswan-maidens are borne away north by Haka Kaina with great pomp and\ncircumstance. The chief is attended by an immense escort, in which all\nthe personages are phenomena of springtime. His regular force, his\ntrusty warriors do not migrate; they stay all the year at Wahkalu,\nunless when absent on some expedition. The most characteristic person\nin the escort is a species of poplar-tree, the leaves of which tremble\nlike those of an aspen. This hero dances all the time from his point\nof starting in the south till he reaches Mount Shasta. This gives a\nfine picture of that kind of tree putting forth leaves which quiver\nwith gladness at the approach of the swan-maidens.\n\nThe marshalling by Haka Kaina of forces so numerous that they surround\nthe immense base of Mount Shasta, the enormous dust which they raise,\ndust which goes up to the sun, their death by fire at the hands of the\nMini Aunas, their resurrection and return home with the swan-maidens\nand all the spoils of Hwipajusi's people, are conceived on a scale\ntruly grand.\n\n\nTITINDI MAUPA AND PAIOWA THE YOUNGEST DAUGHTER OF WAKARA\n\nPaiowa is the evening star. Wakara's most interesting daughters are\nalways Halaia, or Halai Auna, and Paiowa. The first is the morning,\nthe second the evening star.\n\nHalaia's sister, Pahnino, in this myth became afterward a shell, or\nrather a creature which lives in a shell, as did also her mother. I do\nnot know which kind of shell Pahnino is; it has bright colors.\n\nThe increase and decrease of food, the magic power of weapons, the\njealousy and hostility of the husbands of other sisters, are usual in\nYana myths of this kind.\n\n\nTHE TWO SISTERS HAKA LASI AND TSORE JOWA\n\nLove of this sort, of a sister for a brother, is found in European\nlore occasionally, and is, of course, a survival from a very remote\npast. In this myth it is the love of one of the first people, a\nfemale, afterward turned into a loon, for her brother, who was\nafterward turned into a wildcat.\n\nBringing to life is one of the most familiar performances in American\nmythology as well as in Keltic. In Yana it is done by kicking or\nturning over a corpse with the foot; by boiling in water, sometimes\none hair, sometimes the heart; or by striking the corpse with a twig\nof the red rose-bush. In Keltic it is most frequently done by the\nstroke of a Druidic or magic switch, which resembles the Yana method\nwith the rose twig. The red rose has significance, no doubt. In\nKeltic we are not told the kind of wood from which the Druidic switch\nwas taken.\n\nIn Seneca myths raising from the dead was very impressive. Sometimes\nthe dry, fleshless bones of hundreds and hundreds of the first people\nwere found lying in a heap or close together. The hero, another of the\nfirst people, pushes a hickory-tree as if to throw it on them, crying\nat the same time, \"Rise up! or the tree will fall on you.\" That moment\nall the dry bones sprang up, took on flesh, and assumed their old\nforms immediately. Indian humor creeps out sometimes by giving us two\nlame people of the uprisen company. In the hurry and rush, while the\ndry bones are arranging themselves, two legs get astray; two\npersonages have each one leg which is his own and one which belongs to\nhis neighbor.\n\n\nJUIWAIYU\n\nThis myth has many and very valuable elements,--the importance of\ndreams, the stopping or slackening the course of the sun, the music of\nJuiwaiyu as he moves, the choice of the right road, the storm of\nvermin, Jupka as monitor and helper, the summons to send Damhauja's\ndaughters to meet him, the inexhaustible venison no larger than a\nwalnut, Juiwaiyu's marvellous music on the mountain, the bringing home\nof countless deer in the body of a fawn, the race with Damhauja's\nsons-in-law, the meeting with the poison spider, the rattlesnake and\nthe grizzly bear, the storm, the drowning of Damhauja and his\nresurrection,--make this one of the richest of Yana tales.\n\nPlaying with two bones was very much like playing ball. Near both ends\nof the field barriers were set up, and each side had to put the bones\npast the barrier toward which they faced.\n\nThe starting-point was in the middle of the field, at an equal\ndistance from both barriers. At the opening of the game all the\nplayers gathered at this middle point; the bones were thrown up, and\nall struggled for them. Whoever caught the bones on his stick either\nhurled them toward the barrier beyond which he wished to put them, or\nhe ran toward it, bearing them on the point of his stick. If there\nwere swifter runners than he, they took the bones from him, or if he\nhurled them ahead, they ran and threw them or carried them toward one\nbarrier or another. The bones were fastened together by a string some\ninches long.\n\nIn Yana tales, Damhauja, the moon during the last quarter, plays or\nrather played, a great part. I say played, since, unfortunately, we\nhave but a fragment of Yana lore left after the events of 1864.\nDamhauja's sons-in-law on the west side of the river, in this tale,\nwere various Mapchemaina people,--that is, beings who somewhat later\nbecame beasts, birds, plants, rocks, and insects on earth. All the\nstars were his children. His daughters, stars, were married to\nMapchemaina people, except the two of whom Juiwaiyu had dreamed. His\nsons, stars also, lived near him, and were at enmity with his\nsons-in-law.\n\n\nTHE FLIGHT OF TSANUNEWA AND DEFEAT OF HEHKU\n\nIt is not so easy to decide who Hehku is. Her most usual, if not her\nregular and normal, form is that of a horned serpent; but she changes\nherself into various forms. When angry, or rather when raging, she\nbecomes a Putokya,--that is, a skull person, like Hitchinna. These\nPutokyas seem to be the cyclone or tremendous wind which moves in a\nnarrow path and makes a clean sweep of everything.\n\nThe gambling scene in Jupka's sweat-house is good. Hehku has easy work\ntill she meets the master, who to his incomparable power adds deceit.\n\nThe game, connected here with Jupka's sweat-house, is played by two\npersons sitting opposite each other. One of these holds a small\n\"Jupaiauna\" bone or stick in one of his closed hands, and the other\nguesses which hand it is in. The process of playing is as follows:--\n\nEach person has ten little sticks or counters at the opening of the\ngame. One holds the \"Jupaiauna,\" and begins action by placing his\nhands behind his back and deciding in which hand to hold the bone for\nthat time; next, he closes his hands firmly, and brings them out\nbefore his breast. He holds them back downward, the little finger of\neach hand touching that of the other. The person sitting opposite\nguesses where the bone is; the other opens both hands then, and shows\nhis palms. If this bone is in the hand indicated by the guesser, he\nwins; if not, he loses. A game is finished when one side holds the\ntwenty counters; that is, when one side has won the ten little sticks\ngiven to the other at the opening of the game.\n\nAs Hehku sat with her back to the west, her right hand was south and\nher left north. When her opponent guessed south, if the bone was in\nher right hand she sang it into her left (the north),--literally,\nenchanted it north. If the bone was in her left hand, she let it stay\nthere, and thus she won in every case.\n\nJupka, by limiting the game to one guess, and by his quibble of words,\nproved himself a keener trickster than Hehku, whose predicament is\ndescribed fairly well by the Russian saying, \"Kos\u00e1 nashl\u00e1 na k\u00e1men,\"\nthe scythe met a stone; or the biter bitten, as we might say.\n\n\nTHE FIRST BATTLE IN THE WORLD AND THE MAKING OF THE YANAS\n\nThe beginning of this myth is somewhat similar to that of \"Olelbis.\" A\nmessenger is sent to invite the Master of Flint to come and show the\nMapchemaina, or first people, how to kill deer. Kaltsauna, the owner\nof flint, is like Katkatchila of the Wintus; he is transformed later\ninto a lizard. In character he is different, being old and testy\nthough liberal, while Katkatchila is affable, but wonderfully\ntenacious of his weapon, and prizing it so highly that when the flint\nis stolen he does not hesitate to set the whole world on fire.\n\nKaltsauna put the various kinds of flint in places where they are\nfound to this day, and taught the first people how to make arrow\npoints.\n\nThese hunts of the first people or gods are, for the Yanas, the great\nprototypes of hunting. To this day all sorts of game are under the\ncontrol of certain spirits of the first people, whose favor is\nessential to success in hunting.\n\nThe story of Howichinaipa's change into a little bird gives a good\ncase of forced metamorphosis, and also a good picture of the stern\nspirit of Indian vengeance inherited from the first people.\n\nVengeance is a sacred duty which they were not free to neglect under\nany consideration. \"Vengeance is mine, saith the Lord, and I will have\nit.\"\n\nMachperkami, the tiny dog in the hair of Tuina (the sun), is an exact\nsubstitute for Winishuyat of the Wintus.\n\nThe descent of Tuina to the lower side of the earth, his night journey\nfrom west to east on the road made by Jupka, is described with clear\nand precise brevity. There is no doubt as to the nature of the water\ngrizzlies who rise out of the ocean and go to the mountains at the\napproach of Tuina.\n\nThe account of the creation of the Yanas is as concise as possible,\nand at the same time complete.\n\n\n\n\nWINTU PLACES MENTIONED IN THE MYTHS\n\n\n    Bohema M\u00eam                  Great water, Sacramento River.\n    Boh\u00eam B\u00fbli                  Great mountain, Bald Mountain.\n    Boh\u00eam Puyuk                 Great peak, Mount Shasta.\n    Boh\u00eam T\u00eahil                 Great Tehil.\n    B\u00fblibok Puyuk               Bulibok peak.\n    B\u00fbli Puiw\u00e2kat               Eastern mountain slope.\n    Dok\u00f4s Hle\u00ef P\u00fariton.\n    Dau Paki Ol\u00eal               Upper side of the dam, above the dam.\n    \u00calitsarauton                Root flat.\n    \u00cal Hakam                    In the elbow.\n    Halat Pom                   Grapevine land.\n    Han B\u00fbli                    Fox mountain.\n    H\u00een Pom                     Owl land, now Slate Creek.\n    Hl\u00eehl\u00ee Puihlut Ton          Acorn eastern sweat-house place.\n    Kahi B\u00fbli                   Wind mountain.\n    Kaisansi Haraston           The road place of Kaisus.\n    Kawik\u00ean                     Down in Kawi.\n    K\u00eari B\u00fbli                   Acorn mountain.\n    K\u00eel\u00eetc\u00eap\u00een Kenharas         Arrow straightener's down-road.\n    K\u00eenw\u00een\u00ees Pom                Looking down land.\n    Lasan Hol\u00f4k                 Spider's house (or den).\n    Lor\u00fbs Pom                   Sandstone land.\n    Miol Tapa                   Tree on the island.\n    M\u00eamnom Kalai                Southern water divide.\n    Nomk\u00ean Kobalus Waim\u00eamton    Northern shell water place.\n    Nomlopi                     Southern Lopi.\n    Nophlut                     Deer's sweat-house.\n    N\u00f4rken M\u00eam                  Water down south, now Little\n                                    Sacramento.\n    N\u00f4rpat Kodiheril            Kodi village stand southward.\n    N\u00f4rpuik\u00ean                   Down southeast.\n    N\u00f4rwan B\u00fbli                 Norwan mountain.\n    N\u00f4rwanbulihlut              Norwan mountain sweat-house.\n    N\u00f4rw\u00eente                    Seen in the south.\n    Olp\u00fbhlch\u00eeton                Blowing upward, _i. e._ wishing place.\n    Pant\u00ee Tsarau                Upper sand flat, now Fall River.\n    Pas Puisono                 Nose (promontory) sticking out\n                                    eastward, now Redding.\n    P\u00ean\u00eal K\u00eant\u00ea.\n    Pokait\u00een M\u00eam                Woman's talk water.\n    Pom Wai Hudi Pom            Land in the north, rumbling land.\n    Puidal Pom                  Land far east.\n    Puidal W\u00eenn\u00eam               Winnem far east.\n    Pui M\u00eam                     Eastern water, now Pit River.\n    Puiti\u00eal Ton                 In the eastern side (region) place.\n    Pui Tor\u00f4r                   Eastern ridge.\n    Sask\u00eaw\u00eel                    Sas's dwelling.\n    Son\u00f4myai                    At the stones.\n    Sawal Pom                   The bathing-place land.\n    Sudi Sawal                  The Sudi bathing-place.\n    Tay\u00e1m Nor\u00e9l                 Waiting in the south, now Trinity\n                                    Centre.\n    Tcanahl Puyuk               White peak.\n    T\u00ead\u00ea Puyuk                  Red peak.\n    T\u00eahi B\u00fbli                   Tehi mountain.\n    Tid\u00f4k Waisono               Ant northern nose (nose-promontory).\n    T\u00f3riham Pui Tor\u00f4r           Eastern crane place.\n    T\u00f3k\u00fbston                    Rock ridge place.\n    Tsarau H\u00earil                Sandflat village, now Stillwater.\n    Ts\u00eek T\u00eapji                  White oak whirling-place.\n    Waik\u00ean Pom Pui Hum\u00f4k Pom    The land down north, the eastern\n                                    silent land.\n    Waihola Puyuk               Northern pipe place.\n    Waik\u00eedi Pom                 Northern Kidi land.\n    W\u00eeni M\u00eam                    Middle water, now MacCloud River.\n\n\n\n\nYANA PLACES MENTIONED IN THE MYTHS\n\n\n    Chup\u00eeskoto                  Red rocks.\n    Daha                        Great water, Sacramento River.\n    Hakach\u00edmatu                 Blue and white flint place, Polecat\n                                    Spring.\n    Hakamatu                    Flint place, Buzzard's Roost.\n    Hwitalmauna                 Whistling-place, Little Flat.\n    Iw'\u00eeljami                   Montgomery creek.\n    Jamahdi.\n    Jidj'\u00eelpa                   Cedar creek.\n    Jig'\u00fblmatu                  Round place, Round Mountain.\n    Juka Mapti.\n    Kamshumatu                  Clover place.\n    K'\u00eatmatu                    Poison place.\n    Kurulsa Mauna.\n    Motiri Mauna.\n    O\u00e1imatu                     A hollow mountain northeast of Round\n                                    Mountain.\n    Pawi                        Clover creek.\n    Pulshu Aina.\n    Wahkal\u00fa                     Mount Shasta.\n    Wahkanopa                   Lassen's Butte.\n    Wajami.\n    Wakaruwa                    Wakara's (moon's) dwelling.\n    Wamarawi                    A round mountain at Ball Creek.\n    Wewauna                     Round place.\n\n\n\n\nVALUE OF LETTERS IN THE LIST OF PLACES AND IN THE NAMES OF PERSONS\nTHROUGHOUT THE VOLUME\n\n\n    A long  = a  in hate\n    A short = o  \"  not\n    Ai      = i  \"  bite\n    Au      = ow \"  now\n    E long  = ai \"  bait\n    E short = e  \"  bet\n    I long  = ee \"  beet\n    I short = i  \"  bit\n    O long  = o  \"  note\n    O short = o  \"  not\n    U long  = oo \"  boot\n    U short = u  \"  bull\n    J       = our J\n    H       = German ch\n\nAll other consonants have the same value as ours.\n\nAll short vowels are marked with ^; the long are unmarked.\n\nWhen the Indian meaning of names is known, I have given it before the\npresent name of the place given by white men. When the name given by\nwhite men stands alone, it indicates that the Indian meaning is\nuncertain or unknown.\n\nNames accented on the penult have no accents printed on them; all\nothers have printed accents.\n\n\n\n\nMYTHS AND FOLK-LORE OF IRELAND.\n\nBY JEREMIAH CURTIN.\n\n_With Etched Frontispiece. Crown 8vo. Cloth, gilt top, $2.00._\n\nThe myth tales included in this volume were collected personally by\nthe author, during 1887, in the west of Ireland,--in Kerry, Galway,\nand Donegal,--and taken down from the mouths of men who, with one or\ntwo exceptions, spoke only Gaelic, or but little English and that\nimperfectly. To this is due the fact that the stories are so well\npreserved, and not blurred and rendered indistinct, as is the case in\nplaces where the ancient Gaelic language, in which they were\noriginally told, has perished.\n\nCONTENTS.\n\n    Introduction.\n    The Son of the King of Erin and the Giant of Loch L\u00e9in.\n    The Three Daughters of King O'Hara.\n    The Weaver's Son and the Giant of the White Hill.\n    Fair, Brown, and Trembling.\n    The King of Erin and the Queen of the Lonesome Island.\n    The Shee an Gannon and the Gruagach Gaire.\n    The Three Daughters of the King of the East and the Son of a\n        King in Erin.\n    The Fisherman's Son and the Gruagach.\n    The Thirteenth Son of the King of Erin.\n    Kil Arthur.\n    Shaking-Head.\n    Birth of Fin MacCumhail.\n    Fin MacCumhail and the Fenians of Erin in the Castle of Fear Dubh.\n    Fin MacCumhail and the Knight of the Full Axe.\n    Gilla na Grakin and Fin MacCumhail.\n    Fin MacCumhail, the Seven Brothers, and the King of France.\n    Black, Brown, and Gray.\n    Fin MacCumhail.\n    Cuc\u00falin.\n    Oisin in Tir na n-og.\n\n[Decoration]\n\nNOTICES.\n\nMr. Curtin is the first to give to the public a volume of Irish\npopular tales which _may justly be ranked with the best recent\ncollections of popular tales in Germany, France, and Italy.... A\ndelightful book alike for the scholar and general reader_.--_The\nNation._\n\nI have now read the whole of your \"Irish Myths,\" with perhaps one\nexception, and I compliment you most heartily upon the book. _It is\nwonderfully fresh and suggestive, and in the mere capacity of a lot of\nfairy stories it ought to have a big circulation._ Fin MacCool and the\nFenians of Erin were great fellows anyway.--_Charles A. Dana._\n\nA contribution to the literature of the subject which is of the very\nfirst importance.... The stories are wonderfully fresh and distinct,\nand they are pervaded with a most rare and delicious humor.--_The\nBeacon._\n\nA more thoroughly delightful book has not come to hand for many a long\nday. Its tales have, in the first place, the genuine ring of original\nmyths, the true ring of folk-lore, that indescribable na\u00efvet\u00e9 which is\nas charming as it is inimitable.--_Boston Courier._\n\nNo more interesting or more valuable contribution to the literature of\nthis subject has ever been made.... The tales in this book are very\ncharming. They cover a wide range, and to adults as well as to\nchildren of tender years they are simply fascinating.--_Quebec\nChronicle._\n\nThe work of the collector is not only performed faithfully, but with\nsuch intelligence that the stories have a value in literature worthy\nof being added to the Norse sagas and other tales of wild adventure\nand myths.--_Boston Journal._\n\n\nHERO-TALES OF IRELAND.\n\nBY JEREMIAH CURTIN.\n\n_Crown 8vo. Cloth, gilt top, $2.00._\n\nThe tales included in this volume, though told in modern speech, relate\nto heroes and adventures of an ancient time, and contain elements\npeculiar to early ages of story-telling. The chief actors in most of\nthem are represented as men; but we may be quite sure that these men\nare substitutes for heroes who were not considered human when the\nstories were told to Keltic audiences originally.--_Introduction._\n\nCONTENTS.\n\n    Elin Gow, the Swordsmith from Erin, and the Cow Glas Gainach.\n    Mor's Sons and the Herder from Under the Sea.\n    Saudan Og and the Daughter of the King of Spain; Young Conal\n        and the Yellow King's Daughter.\n    The Black Thief and King Conal's Three Horses.\n    The King's Son from Erin, the Sprisawn, and the Dark King.\n    The Amadan Mor and the Gruagach of the Castle of Gold.\n    The King's Son and the White-Bearded Scolog.\n    Dyeermud Ulta and the King in South Erin.\n    Cud, Cad, and Micad, Three Sons of the King of Urhu.\n    Cabal, Son of King Conor, in Erin, and Bloom of Youth, Daughter\n        of the King of Hathony.\n    Coldfeet and the Queen of Lonesome Island.\n    Lawn Dyarrig, Son of the King of Erin and the Knight of Terrible\n        Valley.\n    Balor on Tory Island.\n    Balor of the Evil Eye.\n    Art, the King's Son, and Balor Beimenach, Two Sons-in-law of King\n        Under the Wave.\n    Shawn MacBreogan and the King of the White Nation.\n    The Cotter's Son and the Half Slim Champion.\n    Blaiman, Son of Apple, in the Kingdom of the White Strand.\n    Fin MacCool and the Daughter of the King of the White Nation.\n    Fin MacCool, the Three Giants, and the Small Men.\n    Fin MacCool, Ceadach Og, and the Fish-Hag.\n    Fin MacCool, Faolan, and the Mountain of Happiness.\n    Fin MacCool, the Hard Gilla, and the High King.\n    The Battle of Ventry.\n\n[Decoration]\n\nOPINIONS.\n\nThese are thrilling hero-tales. No extract can do the stories justice.\nAny one taking up the volume will not be likely to lay it down without\nreading it.--_The Cincinnati Commercial Gazette._\n\nMr. Jeremiah Curtin, whose translation of the novels of the great\nPolish novelist, Sienkiewicz, introduced him to English readers, has\nshown equally admirable skill in rendering into English many ancient\nhero-tales of Ireland. The stories are marvels of exaggeration, and\nhave a genuine Irish flavor. Champions, giants, fairies, and witches\nwork their wonders and spells in a fascinating way.--_The Outlook._\n\nThe people of this country ought to be grateful to that accomplished\nAmerican scholar, Jeremiah Curtin, for the translations from varied\nand quite dissimilar foreign languages which he has added to our\nliterature. His version of the wonderful novels of Sienkiewicz opens\nup to us a most interesting department of history, of which\nEnglish-speaking people have hitherto been profoundly ignorant; and\nhis latest publication, \"Hero-Tales of Ireland,\" is perhaps quite as\nvaluable, with the added charm of a wild, delightful, primeval Celtic\nimagination.--_The New York Sun._\n\n\nMYTHS AND FOLK-TALES OF THE RUSSIANS, WESTERN SLAVS, AND MAGYARS.\n\nBY JEREMIAH CURTIN.\n\n_Crown 8vo. Cloth, gilt top, $2.00._\n\nCONTENTS.\n\n    RUSSIAN MYTHS AND FOLK-TALES.\n\n    The Three Kingdoms,--the Copper, the Silver, and the Golden.\n    Ivan Tsarevich, the Fire Bird, and the Gray Wolf.\n    Ivan the Peasant's Son and the Little Man Himself One Finger\n        Tall, his Mustache Seven Versts in Length.\n    The Feather of Bright Finist the Falcon.\n    The Pig with Gold Bristles, the Deer with Golden Horns, and the\n        Golden-Maned Steed with Golden Tail.\n    Water of Youth, Water of Life, and Water of Death.\n    The Footless and Blind Champions.\n    The Three Kingdoms.\n    Koshch\u00e9i Without-Death.\n    Vassilissa Golden Tress, Bareheaded Beauty.\n    The Ring with Twelve Screws.\n    The Footless and the Blind.\n    Koshch\u00e9i Without-Death.\n    Go to the Verge of Destruction and bring back Shmat-Razum.\n    Marya Morevna.\n    Yelena the Wise.\n    The Seven Simeons, Full Brothers.\n    The Enchanted Princess.\n    Vassilissa the Cunning and the Tsar of the Sea.\n\n    CHEKH MYTHS AND FOLK-TALES.\n\n    Boyislav, Youngest of Twelve.\n    The Table, the Pack, and the Bag.\n    The King of the Toads.\n    The Mouse-Hole and the Underground Kingdom.\n    The Cuirassier and the Horned Princess.\n    The Treacherous Brethren.\n\n    MAGYAR MYTHS AND FOLK-TALES.\n\n    The Poor Man and the King of the Crows.\n    The Useless Wagoner.\n    Mirko the King's Son.\n    The Reed Maiden.\n    Kiss Miklos and the Green Daughter of the Green King.\n    The Hedgehog, the Merchant, the King, and the Poor Man.\n\n[Decoration]\n\nOPINIONS.\n\nA volume as fascinating as any fairy book that was ever published; and\nsimply for their wealth of imagination and rare simplicity of diction\nthese stories will be widely read.... The volume, taken for all in\nall, is a distinct addition to literature, a priceless boon to\nscientific investigation, and a credit to American scholarship. The\neducated people of this country will do well to buy and read this\ntruly remarkable book.--_The Beacon._\n\nWill be welcome to many readers, not only to students, but to children,\nwho find inexhaustible interest in just such folk-tales.--_Public\nOpinion._\n\nAt once thoroughly admirable and thoroughly delightful, ... there is a\nsurprising freshness and individuality of flavor in them.--_Boston\nCourier._\n\nStories of unique character, full of grotesque and marvellous\nadventures, told with a beautiful simplicity of style which speaks\nwell for the faithfulness of the translator's work.--_Milwaukee\nSentinel._\n\nProf. Jeremiah Curtin gives us a large collection of these tales, many\nof which are very interesting, many beautiful, and all strikingly\ncurious.--_Boston Advertiser._\n\nMr. Curtin spares no pains in his researches into the early literature\nof the chief primitive races of the earth. Less than a year has passed\nsince the publication of his admirable work on \"Irish Folk-Lore.\" The\npresent volume adds his discoveries among three other important\nnations.--_The Dial._\n\nMythology has not yet come to a science. Its tales for the most part\ncontinue to be curious bits of literature merely, highly imaginative\nand entertaining, but only slightly, if at all, connected with truth\nand reason so far as we can discover. Still there comes to us out of\nthe mythologic sky an occasional ray of meaning which seems to the\nhopeful a promise that the history of credibility and of fact shall\nultimately be extended far backward, perhaps into the remotest ages of\nmankind, through illumination from this source. Mr. Jeremiah Curtin\nhas written a most interesting essay bearing upon this idea in an\nintroduction to his new volume, \"Myths and Folk-Tales of the Russians,\nWestern Slavs, and Magyars\" (Boston: Little, Brown, & Co.). It is an\nessay notable for its evidence of scholarly insight and investigation,\nits curious and surprising information and suggestion, its perfect\nlucidity, and its rare literary charm.--_New York Sun._\n\nNo one else could have so delightfully rendered in English the \"Myths\nand Folk-Tales of the Russians, Western Slavs, and Magyars.\" One of\nthe brightest men in Boston--poet, novelist, critic, and wit all in\none--told me that he had read this book through three times already,\nand he suspected that it was his doom to read it a good many times\nmore. After all, is there anything quite so perennially fascinating as\nfolk-lore, unless it be the old ballads which turn folk-lore into\nmusic?... Turn to the book itself and read about the \"Fire Bird\" and\nthe \"Gray Wolf,\" and \"The Ring with Twelve Screws\" and \"The King of\nthe Toads\" and \"The Reed Maiden,\" and you will forget as you read the\nslow procession of mortal years, and dream yourself into Elfin Land,\nwhere, I believe, they never grow old. And then if you want to come\nback into active human life again, read that vigorous and thrilling\ntale of love and war, \"With Fire and Sword.\"--_Louise Chandler\nMoulton, in the Boston Herald._\n\nThe literary charm of the translation is high, and the tone struck in\nrendering the tales from the Slav and the Magyar languages is na\u00efve\nwithout being silly, natural without being monotonous.... The\ncollection opens with a varied miscellany of Russian stories about the\nmetal and animal kingdoms; enchanted princesses; pigs with golden\nbristles; the waters of youth, life, and death; and the deathless\nyouth. The marvellous imagination of the Russ peoples plays sportively\nthrough these creations, and exhibits wanton delight in hugeness, in\nphysical strength and beauty, in comic situations of its mighty\nmyth-tsars, and queer adventures for its king's sons and tsarins....\nGrown-up children, as well as hunters after folk-lore and\nsuperstitions, will revel in these freaks of fact and fancy, which Mr.\nCurtin translates, and dedicates appropriately to Prof. F. J.\nChild.--_The Critic._\n\n\n[Decoration]\n\nTALES OF THE FAIRIES AND OF THE GHOST-WORLD.\n\nCollected from Oral Tradition in Southwest Munster.\n\nBY JEREMIAH CURTIN.\n\n_12mo. Cloth, $1.25._\n\nIt will attract earnest attention from cultivated readers everywhere\nwho delight in primitive romance expressed in the simple, unaffected\nlanguage of the common people.--_Boston Beacon._\n\n            LITTLE, BROWN, & COMPANY, Publishers,\n            254 Washington Street, Boston, Mass.\n\n\n\n\nTranscriber's Note\n\nThe name meaning 'black fox' is referred to in different stories as\nY\u00edpokus and Y\u00edpokos, while a plant with red flowers is referred to as\nboth yoso\u00fc and y\u00f3so\u00fc. These are preserved as printed, as they may\nindicate linguistic variations between story sources.\n\nIn the story 'Norwanchakus and Keriha', on page 212 Keriha mentions\ngoing beyond the sky in the southwest, then goes beyond the sky in the\nsoutheast. This inconsistency is preserved as printed.\n\nIn the story 'Olelbis', one character is named as both Tilichi and\nTilitchi. Although there are more instances of Tilitchi, reference to\na Wintu dictionary suggests that Tilichi is probably closer to the\ncorrect spelling. However, it is preserved as printed in each case.\n\nThere were some other inconsistencies in the spelling of proper nouns.\nFor ease of searching, where there was a strong prevalence of one form\nover another the transcriber has made them consistent, as follows:\n\n    Page 234--Lasasswa amended to Lasaswa--\"Old Lasaswa took one\n    end of his rope, ...\"\n\n    Page 276--Tuletot amended to Tulitot--\"While dancing, Tulitot\n    took a snake from his mouth, ...\"\n\n    Page 285--Marima amended to Marimi--\"... and you, my wife,\n    Ochul Marimi, make ready; ...\"\n\n    Page 367--Marima amended to Marimi--\"... Ahalamila, Metsi,\n    and old Shushu Marimi.\"\n\n    Page 377--Wipajusi amended to Hwipajusi--\"... the youngest\n    daughter of Hwipajusi, ...\"\n\n    Page 381--Wipajusi's amended to Hwipajusi's--\"... and at dusk\n    these two boys went to Hwipajusi's ...\"\n\n    Page 384--Wipajusi's amended to Hwipajusi's--\"... the plunder\n    brought from Hwipajusi's village; ...\" and \"Hwipajusi's three\n    daughters were there, too, ...\"\n\n    Page 408--Hitchina amended to Hitchinna--\"Hitchinna was lying\n    in one corner ...\"\n\n    Page 428--Juiwaiya amended to Juiwaiyu--\"\"I will sing now,\"\n    said Juiwaiyu, ...\"\n\n    Page 503--Pokalia amended to Pokaila--\"... (Pom, earth;\n    Pokaila, old woman) ...\"\n\nMinor punctuation errors have been repaired, and hyphenation has been\nmade consistent.\n\nThe following typographic errors have been repaired:\n\n    Page vii--ix amended to xi--\"Introduction  xi\"\n\n    Page viii--487 amended to 485--\"Notes, and Names of\n    Places  485\"\n\n    Page 111--went amended to want--\"I want to send some one to\n    see how many people there are ...\"\n\n    Page 343--wookpecker amended to woodpecker--\"... and\n    otter-skins and red-headed woodpecker scalps, ...\"\n\n    Page 523--HAIKA amended to HAKA--\"HAKA KAINA\"\n\nEach story in the original book had a half-title page. The repeated\ntitles have been deleted.","title":"Creation Myths of Primitive America: In relation to the Religious History and Mental Development of Mankind","tradition":"myth-cosmogony","translated_text":null,"word_count":136478}