# Kutenai Tales/Abstracts

III. Abstracts and Comparative Notes
The folk tales of the Kutenai show intimate relations to the tales of the tribes of the plateaus, as well as to those of the plains east of the mountains. A considerable number of tales are common to the Kutenai and the neighboring Salish tribes, particularly the Okanagon. There are also a considerable number of identical tales found among the Kutenai and the Blackfeet.
It seems that the series of Transformer tales centering around Nałmu′qtse and Ya.ukᵘe′ᵢka·m are peculiar to the Kutenai, although the tale of the origin of arrows is also known to the Okanagon. These tales are quite distinct from the Transformer tales of the Shuswap and Thompson Indians, and also from the tales of Old One as found among the Blackfoot. In 1891 I was told that when human beings were first created, they arose before they were quite finished, and danced until they fell down dead. Then human beings were created who became the ancestors of the Indians.
So far as the incomplete material allows us to judge, one of the most characteristic traits of Kutenai folk tales is the systematic development of animal society. Frog is the old grandmother of Muskrat, the Chipmunks, and Doe. Her brother, Owl, is hostile to her grandchildren. The fish K!ι′k!o·m is the grandfather of Doe, but his relationship to Frog is not stated. The Chipmunks are the wives of Fisher. Chicken Hawk's wife is Grouse. Coyote's wife is Dog. Their children are Misqoło′wum and Q!ota′ptsek!. Coyotes' brothers are Moose and Kingfisher. The only animal that is married to various people is Doe, but it is not certain whether the same Doe is meant every time. She is the wife of White Stone. Their child is Ya.ukᵘe′ᵢka·m. Ya.ukᵘe′ᵢka·m's brother is the father of Duck. The Doe is also married to Wolf, and at another place to Lynx. Lynx and Doe have two sons, who are Sun and Moon. The other animals do not seem to be related to this group, but live in the same village, and are either friends or enemies.
It is one of the characteristic traits of Kutenai and Okanagon mythology that the tales are welded together into connected groups. This tendency is not as marked as it is among the Navaho and probably also the Ute tribes, but it sets off the Kutenai tales clearly from the disconnected tales of the Shuswap and Thompson Indians.
In our series one group of tales centers around the creation of the sun. The first part of the story relates to the origin of the brothers who finally become sun and moon. Rabbit finds his sister Doe, whom he hides in the tent of his grandmother Frog. Lynx marries the Doe, and their children are two boys. The couple are deserted; ​and when the boys grow up, they come to the place where the sun is being made (see p. 285).
The second part of the story begins with the origin of Ya.ukᵘe′ᵢkaˑm, who also goes to the place where the sun is being made and tries his powers. The story of his origin is briefly as follows: Frog's granddaughter, Doe, is taken into the water by White Stone, whom she marries. Their son is Ya.ukᵘe′ᵢkaˑm, who in a number of exploits obtains for the use of mankind arrow wood, the arrow straightener, sinew, flint, and the bow stave (see p. 290). Then he goes with Coyote to the place where the sun is being made. They pass a number of dangers—the fat, the giant, and the thunderbirds (see p. 285).
When the various parties meet, one after another tries to act as the Sun, and finally the sons of the Lynx are accepted.
We have no other incidents that are clearly connected with this tale, but I suspect strongly that the tale of the deluge produced by the Chicken Hawk may connect in a similar way with the story of the Sun (see p. 304).
On account of Ya.ukᵘe′ᵢkaˑm's great powers, the people are afraid of him and drown him. The fish resuscitate him; and he follows the people, finds his brother's wife and her son, and tells them to resist those who maltreat them. He kills the chief, and the people are even more afraid of him (see p. 291). This passage recalls the story of Coyote's son (see MAFLS 11:120). Finally Ya.ukᵘe′ᵢkaˑm goes to the east end of the world (see p. 291).
The second cycle, apparently independent of the former one, is that of the war against the sky.
Nałmu′qtse crawls about in the country, and his tracks form the rivers (see p. 288). During this period Muskrat kills his sister-in-law and escapes to the sky. The animals make a chain of arrows and climb up, but Wolverene tears the chain. The animals fight with Muskrat. When they find the arrow chain broken, they kill the thunderbird, and with its feathers they fly down. The Bat and the Flying Squirrel, who receive no feathers, sail down. The Sucker jumps down and breaks its bones. The Woodpecker family are not given feathers. They climb down the sky, and reach the earth in the west, passing through the horizon (see p. 288). They meet Nałmu′qtse and try to kill him by throwing into his mouth a red-hot stone wrapped in a goat heart. Nałmu′qtse causes it to fall aside. He warns the woodpeckers not to sleep in wooded places and not to touch a charr floating in the water (see pp. 288, 289). The Woodpeckers disobey; and when they sleep in a wooded place, a toad sticks to the body of one of them. When Flicker touches a charr, he and his wife Duck are swallowed by a water monster. In order to find out where Flicker is, Woodpecker sends out birds to invite the fish to his tent. They come led by their grandfather (a fish with ​thick head). They smoke, and the fish indicates by signs that Flicker is in the lake. The Woodpeckers try in vain to kill the water monster, which escapes along the Columbia River. At Red Water, near Windermere, it is wounded: therefore the water is red there. It escapes into a cave. Nałmu′qtse is told to stop up the outlet of the river, and he makes the portage separating Columbia Lakes from Kootenai River by molding the soil with his knees. Fox kills the monster. They cut it up, and Flicker and his wife Duck come out. The flesh of the monster is thrown about to serve as food for the people (see p. 289).
Then Nałmu′qtse arises, his head touches the sky, his hat falls down, and he himself falls over and dies.
In the Okanagon tales the making of the bow and arrow, which forms a large part of the Ya.ukᵘe′ᵢkaˑm tradition, is connected with the war on the sky. The most connected form of the tale has been recorded by Albert S. Gatschet (Globus, vol. 52, p. 137). The animals make war against the sky in order to obtain the fire. They are unable to reach the sky with their arrows. The Wren decides to make a bow and arrow. First he kills an elk (here is introduced the story of Chickadee and Elk, p. 304). The Wolf tries to steal the elk, and Wren throws red-hot stones wrapped in fat into his mouth. He uses the rib of the elk for making his bow. He obtains the feathers for his arrow by allowing the eagle to carry him into his nest. He obtains flint by causing the owners of flint to fight. Then he goes to the place where the animals shoot the arrows up to the sky. He meets Coyote. (Here is introduced a story of the small animal that is able to shoot trees. See Blackfoot, de Josselin de Jong VKAWA 14:73; Uhlenbeck VELA.WA 13:182; Pend d'Oreilles, Teit MAFLS 11:114.)
The Wren kills Coyote, and Fox resuscitates him. Coyote meets the Wren a second time. They gamble, and he wins Wren's clothing. He goes on, and meets young Grouse, whom he kills. The old Grouse then scares him so that he falls down a precipice (see p. 293). Wren recovers his arrows, makes the arrow chain, and the animals climb up. When Grizzly Bear climbs up, the chain breaks, owing to his weight. Then Eagle, Beaver, and Turtle are sent to obtain the fire. (See Lillooet, JAFL 25:299, where other references are given.)
The Turtle falls down from the sky and kills a person. Then follows the story of the Turtle who asks to be thrown into the water (see p. 305). The story closes with the return of the animals.
In the following I give brief abstracts of the tales recorded in the present volume and of those published by me in the "Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte," 1891. The page references to both series are given in the margin. Those in parentheses refer to the series of Kutenai tales ​published in the "Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte." Comparative notes have been added, which, however, do not claim to be exhaustive. References to the Tahltan and Kaska relate to manuscripts by Mr. James A. Teit to be published in the Journal of American Folk-Lore. I have used the following abbreviations:
| AA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | "American Anthropologist." |
| AmAnt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | "American Antiquarian and Oriental Journal." |
| BAAS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Reports of the British Association for the Advancement of Science. |
| BAM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Bulletin of the American Museum of Natural History. |
| BArchS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Baessler-Archiv, Supplement. |
| BBAE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Bulletin of the Bureau of American Ethnology. |
| CNAE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | "Contributions to North American Ethnology" (United States Geographical and Geological Survey of the Rocky Mountain Region, J. W. Powell in charge). |
| CI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Publications of the Carnegie Institution. |
| CU . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Columbia University Contributions to Anthropology. |
| FL . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | "Folklore." |
| FM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Anthropological Publications of the Field (Columbian) Museum. |
| GSCan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Memoirs of the Geological Survey of Canada. |
| JAFL . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | "Journal of American Folk-Lore." |
| JAI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | "Journal of the Anthropological Institute of Great Britain and Ireland." |
| JE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Publications of the Jesup North Pacific Expedition. |
| MAFLS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Memoirs of the American Folk-Lore Society. |
| PAES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Publications of the American Ethnological Society. |
| PaAM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Anthropological Papers, American Museum of Natural History. |
| RBAE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Annual Report of the Bureau of (American) Ethnology. |
| TRSC . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Transactions of the Royal Society of Canada. |
| UCal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | California Publications in American Archaeology and Ethnology. |
| UPenn . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | Anthropological Publications of the University Museum of the University of Pennsylvania. |
| VAEU . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | "Verhandlungen der Berliner Gesellschaft für Anthropologie, Ethnologie, und Urgeschichte." |
| VKAWA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . | "Verhandelingen der Koninklijke Akademie van Wetenscheppen te Amsterdam." ​Boas, Sagen Franz Boas, Indianische Sagen von der Nord-Pacifischen Kiiste Amerikas. Ciirtin, Creation Myths Jeremiah Curtin, Creation Myths of Primi- tive America. Curtin, Modoc .Jeremiah Curtin, Myths of the Modocs. Curtis, N. A. Indians Edward S. Curtis, The North American Indians. Cushing, Folk Tales Frank Hamilton Cushing, Zuni Folk Tales. Dahnhardt, Natursagen Oskar Dahnhardt, Natursagen. Grinnell, Lodge Tales George Bird Grinnell, Blackfoot Lodge Tales. Leland Charles G. Leland, The Algonquin Legends of New England. Matthews Washington Matthews, Ethnography and Philology of the Hidatsa (Misc . Publ . No . 7, U. S. Geol(^ical Survey, F. V. Hayden in charge). Meniam C. Hart Merriam, The Dawn of the World. Petitot Emile Petitot, Traditions Indiennes du Canada Nord-Ouest. Rand S. T. Rand, Legends of the Micmacs. Russell, Expl. in Far North Frank Russell, Explorations in the Far North (University of Iowa, 1898). Schoolcraft, Hiawatha H. R. Schoolcraft, The Myth of Hiawatha (Philadelphia, 1856). 1. The Sun (4 versions: Nos. 33, 48, 54, and VAEU 23:161). First Version.— Coyote . 49 asks Chicken Hawk to accompany him to the place where the Sun is being made. Coyote wants to try first to act as the Sun. Chicken Hawk tells him that on their way they will, pass grease, and that in passing he may take one bite. Coyote dis- obeys, takes more than one bite, and the grease f^-lls down and rolls down a precipice with Coyote. They reach the place where the Sun is being made. Coyote walks along the sky, but is found unsatisfactory. Chicken Hawk follows, andisfownd to he a good Sun.^ Coyote is envious and tries to shoot hiin.^ His bow and arrows catch fire, and the earth begins to burn. He lies down on a trail, which does not burn, and he is saved. ^ Second Version. — ^The animals try who is to be the Sun. When Raven acts as the 67 Sun, it is dark. When Chicken Hawk tries, the sky is yellow. When Coyote tries, it is hot. He tells everything he sees. WTien he returns, they tell him that he is too hot and too talkative. A woman has two childreu, who arrive, and try in their turn. When the first, one goes along the sky, it is comfortable; and when the sun sets, it is 69 cool.. He is selected as Sun. The younger brother is selected to act as the Moon.^ Coyote is envious and shoots the Sun at sunrise. ^ His arrow catches fire, the earth begins to bum, and he saves himself by lying down on a trail. For this reason trails do nx)t bum.^ Third Version. — Coyote and Ya.uk"eikam are traveling along. Ya.uk"eika*m 111 tells Coyote that they will pass a piece of fat, and that he may take one bite. After they pass, Coyote, turns back in order to have another bite, and the fat rolls down. He runs after it. The fat falls into the water and sinks. When he goes back on his tracks, all the fat has been transformed into white stone. In order to get the fat that 1 See discussion in Boas RBAE 31 :727 (references to Okanagon, Shuswap, Thompson, Tsimshian, Wasco, Wishrara); see also, Coeur d'Aldne (Teit MAFLS 11:123). « Shoshoni ( Lowie PaAM 2:252, 253) . Ute (Powell RBAE 1:52). » Thompson (Teit MAFLS 6:39, 74). ​has fallen into the water, he heats stones, intending to boil it. Ya.uk'Vjka'm miases Coyote, and finds that the fat is gone. He follows down to the water, and sees Coyote engaged in heating stones. Ya.iik^e^ikam makes a spear and spears the fat, which breaks up and floats. — ^They go on, and Ya.uk'*e^ikani tells Coyote not to pay any attention if he should hear a child crying. After they pass the child, Coyote turns back and puts his finger into the child's mouth. The child sucks the finger and pulls in Coyote 's arm . WTien Ya.uk^^jka' m notices that the child is silent, he turns back and kills the child with his knife. All the flesh on Coyote's arm has been sucked off. The child was a giant. — ^They go on, and Ya.uk'Vjka'm tells Coyote not to listen if he should hear birds crying. Coyote disobeys, and finds himself in the nest of the thunderbirds together with Ya.uk^e^ikam. Ya.uk^e^ikam asks the young thunder- birds when the old birds come back. They reply that they come back in the even in the form of a thundercloud. Ya.uk°e^ika*m tells Coyote that the thunderbird will ask whether he is tired, and that he is to reply that his younger brother Ya.uk^ika'm is tired. When this happens, Ya.uk'Vikamis told by the old thunderbird to stretch out his leg, because the bird wants to suck out the marrow. At this moment Ya.uk"eikam kills the thunderbird with his spear. The same is repeated when the old male thunderbird comes back. When the old birds are dead, Ya.uk'Vjkam sits on the back of one of the young thunderbirds, which flies^up, and then carries him down, while Coyote is shouting. Th^ Coyote sits on the back of the other thunder- bird; and when he shouts, the bird takes him down. Ya.uk'Vtkam ordains that thunderbirds may only scare people who lie about them. Ya.uk'Vjkam and Coyote reach the place where the Sun is being made. Ya.uk°e'ika*m is tried; but the day is red because his clothing is painted with ochre. Coyote is tried, but when he acts as the Sun, it is too hot; and he tells what the people are doing, and asks them to leave some food for him. The two sons of the Lynx arrive. They have been brought up by their mother, who had been deserted by Lynx. He had gone to catch salmon for making soup for his wife. The young Lynxes meet him, and he tells them that he is unable to catch salmon. The boys show him how to catch salmon. When the Lynx children arrive at the place where the animals try to make the Sun, one of them goes up and is found a satisfactory sun. Then they send the other one up as the Moon. Coyote is envious and shoots at the rising sun, which sets his arrow on fire. The fire pursues him. He lies down on a trail and covers himself with a blanket. The fire passes over him without hurting him. Therefore trails do not burn. ​Fourth Version (VAEU 23). — Hare's wife (a small red bird) has deserted him and (^62) lives with a red hawk. Hare finds tracks of elks (not moose, as given in the original), and goes home to make snowshoes. The animals start in pursuit of the elks. When Hare goes to get wood for his snowshoes, he meets Doe. He wishes to many her. She refuses him. He goes home and tells his grandmother Frog what has happened. She informs him that the Doe is his sister. Hare takes her home, and she lives in the tent. Her presence is unknown to the other people. Hare goes out to pursue the elks. His grandmother tells him to put mittens on his feet in place of his snowshoes. When going out, he meets Raven and other hunters, who are returning empty handed. They maltreat him, but he goes on. He meets Woodpecker, a diver, and Wolf. He passes the game hunters, and meets Hawk and his wife, who pelt him with snow. Only Weasel, Fox, and young Wolf are ahead of him. On the following day he meets them. They return, because they are unable to overtake the elks. Hare puts on his mittens and soon overtakes the elks. With one arrow he kills (163) one-half of them, and with the second the rest. He butchers them and shakes the fat, which becomes small in size. He fills the stomachs with blood, piles them up, and tells them to burst if any one should carry them. He carries the fat home, shakes it, and it assiunes its former size. He feeds his child, and throws some fat into the fire in order to inform his brother Duck, who comes and is given food . He sends his brother to tell the people that they may go to bring in the meat. He wishes that Hawk should select the stomachs. Bear demands the ribs; Wolf, the legs; Raven, the eyes. Hawk loads the stomachs on the back of his wife. Hare follows them, steps on her snow- shoes, so that she falls. The blood runs over her, and she freezes to death. The skins are carried into Frog's tent. When within a few days they are ready tanned, the people grow suspicious, and find the tracks of Doe. Lynx finds the place where the girl stopped, tears out four nairs, which he puts on the ground. The hairs impregnate her when she urinates. Doe gives birth to a child . The people hear it crying, and dis- cover the Doe. In order to discover the unknown father of the child. Frog orders the men to take up the child. Coyote, Raven, and others take it, but the child con- tinues to cry.. Lynx comes back from himting. He buries his clothing and strike-a- light under stones. When the people see Lynx coming, the child quiets down; and (164) when he takes it up, it does not cry any more. They maltreat Lynx, extinguish the fires, and desert him. Doe, and their child. Lynx is a good hunter. After some time Doe has a second son. The people are starving. Lynx's grandmother, Magpie, comes to look after her grandson. He feeds her. In sxunmer Lynx goes to fish salmon. He makes a fish weir. ^Mien the boys are grown up, their mother sends them to the place where "the sun is being made. She tells them that they will pass their father's fishing-place. The boys start and reach the place where the sun is being made. Raven is the sun ; it is dark and cold. Coyote acts as sun; it is very hot, and he tells the people to keep food for him. Because he runs home quickly the day is short. He tells everything he has seen in the daytime. The sons of Lynx are tried, and one is made the suny the other the moon. Coyote is (165) envious, and shoots the sun at sunrise. His arrows catch fire, fall down, and set fire to the grass. ​2. The Wak on the Sky * and Nalmu'qtse (3 versions: Xoe. 50, 52, and VAEU 23:165). First Venion, — ^Muskiat wants to many his brother s widow. She refuses him, and he kills her with an arrow which differs in style from the tribal arrows.^ The people try to find out who killed her, and call in Frog, Muskrat's grandmother. Although she knows what has happened, she declines to tell, and answers by signs. The people think that the Sk>' people have killed the woman, and decide to make 75 war on the Sky. They shoot arrows up to the Sky and make a chain.^ Since it is not quite long enough. Raven puts his beak at the lower end. Then it reaches the - ground. When the animals are ready to go up. Wolverene asks them to wait for two days because he has to put away his things. Wlien he comes back, he finds the ani- mals have gone. He becomes angry and tears down the chain of arrows. The remain- ing people pursue Wolverene, who, when almost overtaken, cuts up himself and becomes a squirrel, idiich he puts under his own belt. When somebody thinks he recognizes him, he says that he is hunting squirrels. — Muskrat has made a laige lake in the sky and put up many tents around it. Wlien the people attack the village, a left-handed man comes out. This happens in ever>' tent, and the people recognize that there is only one person, Muskrat. They go back; and when they come to the place where the arrow chain had been, it is gone. They go to the diinking-place of Thunderbird, kill him, ancLdistribute his feathers. While these are being distributed, two bats expect to be given the beet feathers, but finally nothing is left for them. 77 They spread out their "blankets and sail down. Flying Squirrel pulls out his skin and sails down. The Sucker throws himself down and is broken to pieces. Wlien his brother 8 widow touches him, he is cured. — ^The warriors Flicker, the Woodpeckeis and their sister (a bird with yellow breast and gray feathers), have been left in the sky. They walk to the place where heaven and earth meet. At Nelson they meet supernatural beings, who tell them never to touch a fish lud not to stay over nig^t in the woods. Hiey find a charr which has drifted ashore. Flicker tries to kill it, but is swallowed by it and taken into the lake.^ They camp in the woods, and a toad ciawls under Woodpecker s blanket and sticks to his body. The others go on and meet Nalmu^qtse, who was crawling along Kootenai Rivei naming the country. He asks the Woodpeckers, his nephews, for some food. They put a red4iot stone into the 79 heart of a mountain goat, and try to throw it into his mouth .^ They miss, and the place is called Little Heart. Woodpecker sends two water birds to invite in all the Tisiij telling them that the lake will be (hied up if they should not come. The birds dance at every bay, inviting the Fish. The chief of the Fish, K!/k!om', is the last to arrive. He is given a pipe; and Woodpecker, his brothers, and the f^sh smoke. Hie Fish inquires for his grandson; that is, the Flicker that had been swallowed by the water monster; and he moves his eyebrows, showing that Flicker is in the lake. As a reward he is given meat, tchich may now be seen as a red spot on each side of the body. The Woodpeckers make ready to kill the water monster. The first who tries to attack him is Long Legs, who, however, is swallowed. Woodpecker tries next. He intends to kick the monster, but the blow glances off. The monster is chased along Kootenai River and comes back by way of Windermere to Red Wat^. 81 Wo«>dpecker hits it on the foot. Its blood makes the water red. At Long-Water Bay 1 Lillooct (JAFL 25:311. Okanagon (Hill-ToacJ> 1 41:146; Gatschet, Globos 52:137; Teit MA FLS 11:85), Pend dOreilles (Teit ilAFLS 11:115. Shnswap (Teit JE 2:749 . Thompson (Teit JE S:246: Bctts. Sagen 17). See also SanpoU (Gould MAFLS 11:107, 108). 2 LUlooet ( Teit J A FL 2.5:3. Shoswap (.Tell JZ 2:^79"i. Thompcson ( Teit J E S:361, 362). 3 See discussion in Boas R B A E 31:>64. 4 See discussion in Boas R B A E 1:-l:. o.>9 »>S7. n>. S-^S. 5 See discussion in Boas R B A E personal communication from Leo J, Aagt^ HidMtsa (Matthews 67). ​the monster hides in a cave under water. Flicker takes Woodpecker's war bonnet and spear and tries to chase the monster out of the water. When the monster appears, Flicker is afraid, and drops the spear. Nalmu^'qtse is asked to dam up the end of the lake and to prevent the escape of the monster. He breaks off a piece of the mountain and solidifies it with his knees, making the portage between Columbia River and Koo- tenai River. Woodpecker continues the pursuit; but when the monster looks at him, he becomes afraid and id unable to kill it. The Fox finally takes a tomahawk, kills the monster, and cuts it up. Flicker and Duck come out. They have become white in the stomach of the monster, ^^lile in its stomach, they made a fire with their canoe. The monster had asked them not to make too large a fire, because it might melt its fat. The Flicker had been tcom down to its present size. They cut off the ribs of the monster and throw them down the river, w?iere they become a cliff. The body is cut up and scattered about. It becomes the food of the 83 people. They forget the Kutenai, and only a little blood is left, which they scatter over the country. For this reason the Kutenai are few} Second Version. — Naimu^qtse is called the grandfather of the Kutenai. He is a man 85 of giant size, and never stands up. He knows that he is about to die, and travels over the country, giving names to places. Wherever he crawls, a river flows.^ He meets 87 the Woodpecker brothers and their sister sitting on a mountain. They have come down from the sky after the animals have made war on Muskrat (as told before) . They are angry because they have not been given any feathers to fly down. Woodpecker tries to kill the people; and when he meets his uncle Nalmu^'qtse, he tries to kill him too. He throws a heart containing a red-hot stone at him, pretending that it is food.' NaJmu^qtse nods, and it falls down, and the place is called Little Heart. Nalmu^'qtse warns Woodpecker, telling him not to touch a charr and not to sleep in dense woods. The Woodpeckers disobey, and Flicker is swallowed by a water monster.* Naimuqtse crawls along and decides to stand up. When he rises, his war bonnet touches the sky. It falls, and he also falls, saying that the place will be called Ear. ^ Third Version (VAEU 23).— The father of Muskrat * has two wives. After his death (165 Muskrat wants to marry his second wife, who refuses him. He shoots her with an arrow of unknown design. He lies down, pretending to be sick. The people find the dead woman, and inquire for the owner of the arrow. Muskrat smells of it, and says it came from the sky. They make war against the sky. Coyote shoots up an arrow without reaching it. Other animals try in vain. Finally two Hawks shoot. Their first arrow, strikes the sky after flying one day and one night. They make a chain of arrows,® which Raven completes by putting his beak in the nock of the last arrow. Wolverene asks the other animals to wait, because he wants to look after his traps. They leave before he returns; therefore he is angry and tears down the arrows^ which are transformed into a mountain (Mount Baker, near Cranbrook, B. C). Muskrat has climbed up into the sky, where he makes tents along the shore of a lake. The houses are dirty. lie shoots from the houses, passing under ground from one to the 1 Coeur d'Al^ne (Teit MAFLS 11:122). Nez Perc6 (Mayer-Fammd MAFLS 11:149). Shuswap (Teit JE 2:661, 662, 665-667). Thompson (Teit MAFLS 6:80; JE 8:255). « Chippewayan (much distorted in Loft house, Transactions Canadian Institute 10:44). Dog-Rib (Sir John Franklin, Narrative of a Second Expedition to the Shores of the Polar Sea [Lon- don, 1828], p. 293). Etheneldeli (Caribou- Eaters), (Samuel Heame, A Journey from Prince of Wales's Fort in Hudson's Bay, to the Northern Ocean [London, 1795], p. 3-13). Kato (Goddard UCal 5:188). Kaska (Teit J A F L 30 :444). » See discussion in Boas RB AE 31 :682. Also Hidatsa (Matthews 67). < See discussion in Boas RBAE 31:611, 659, 687, 718, 868. 6 LiUooet (Teit JAFL 25:326). Shuswap (Teit JE 2:679). Thompson (Teit JE 8:361, 362). ; ; See discussion in Boas B.ld AE^l'M, V'; ​other. Woodpecker discovers that there is only one person, Muskrat, whom they kill. (166) When they find the arrow chain broken, they snare thunderbird, put on his feathers, and fly down. Those who receive feathers are transformed into birds; the others, into fish and land mammals. Coyote sails down, steering with his tail. The Sucker breaks all his bones. He is given new ones: therefore the sucker's body is now full of bones. 89 3. Ya.uk$^u$e′$_i$ka·m (No. 53).—Frog warns her granddaughter. Young Doe, not to drink at a water hole. She disobeys. and is pulled down by a man named White Stone, who lives in the water, and marries her. Their son is Ya.uk$^u$e′$_i$ka·m.—White Stone's brother, Gray Stone, dislikes Ya.uk$^u$e′$_i$ka·m, who is sent by his mother to visit 91his great-grandmother Frog. Ya.uk$^u$e′$_i$ka·m goes; and when he sees the old Frog Woman, he is afraid. He makes her sleep and plays in the tent. He goes back to his mother, who wants him to stay with his great-grandmother. When Frog wakes, she notices that somebody has been there. She makes a small bow and a small basket, and hangs them up. Ya.uk$^u$e′$_i$ka·m gets back, makes her sleep again, and plays with the bow, which he breaks. When the Frog wakes, she says that her grandchild must have been a boy, because he had been playing with a bow. Next time the Frog captures him. 93When Ya.uk$^u$e′$_i$ka·m is growing up, he asks the Frog Woman for arrow wood and service-berry wood. She warns him, but he sets out to obtain the wood from the Grizzly Bear, who owns it. Cranes, Marmots, and Beavers are Grizzly Bear's watchmen, appointed to warn him of the arrival of strangers. The youth bribes them to be quiet until he returns. He takes the service-berry bushes and makes his escape. 95The animals make a noise; Grizzly Bear assumes his animal form, and pursues Ya.uk$^u$e′$_i$ka·m. The animals make excuses, but the Bear threatens to kill them after having overtaken Ya.uk$^u$e′$_i$ka·m, who causes a hill to rise behind him, which detains Grizzly Bear. Thus arrow wood is obtained. He goes to his mother's tent, and Gray Stone promises to kill Grizzly Bear. Gray Stone rubs himself with grease and becomes a stone, which is heated by the fire. He orders Ya.uk$^u$e′$_i$ka·m to stand next to the doorway. Grizzly Bear, when trying to bite him, closes his eyes; Ya.uk$^u$e′$_i$ka·m steps aside, and the Bear bites the post. Meanwhile Gray Stone becomes so hot, that the 97stone almost bursts. Just when the Bear opens his mouth, the fragments of the stone fly about; Gray Stone goes right through Grizzly Bear, who dies. After this the Grizzly Bear remains a bear. Ya.uk$^u$e′$_i$ka·m skins the grizzly bear, and drags the skin which is attached to the head into Frog Woman's tent. She is afraid of the grizzly bear. She paints her legs red and stands in the doorway, holding a hammer. She had put up a sharp stone in the doorway. Ya.uk$^u$e′$_i$ka·m drags the grizzly-bear skin in, and Frog strikes it; but Ya.uk$^u$e′$_i$ka·m jerks it at that moment, so that she strikes the stone, 99which she breaks. Ya.uk$^u$e′$_i$ka·m asks for feathers for his arrow. He is told that ducks on a lake own the feathers. He goes there, wearing ear ornaments. Ya.uk$^u$e′$_i$ka·m, who is painted red, asks one of the Ducks to come ashore, asks for his feathers, and promises to pay him with his ear ornaments. The Duck obeys, and becomes 101very beautiful. When the other Ducks see it, they all go ashore, and he takes their feathers. He adorns all of them. Thus feathers are obtained. Ya.uk$^u$e′$_i$ka·m goes to obtain the arrow straightener from Bighorn Sheep. He goes to Bighorn Sheep, who tells him that the arrow straightener is on the other side of the river. When he is climbing the mountain, Bighorn goes back across the river in his ​canoe. He puts the penis of the Bighorn into the water, by means of which he produces a snowstorm. Ya.uk'Vikam knows what is coming. He finds a tent, and is taken care of by his brothers and sisters, (probably animals) that live there. The house owner counteracts Bighorn's charm by striking his testicles. Bighorn thinks he hears the bursting of Ya.uk^e^jkam's eyes, and Bighorn causes the cold to stop. While it is cold. Bighorn is throwing warm things on himself. After some time Bighorn Sheep returns to look for Ya.uk^e^jkam. After the Bighorn has crossed the river, Ya.uk°e^ika*m goes into his canoe, crosses the river, and does the same as the Bighorn has done. A snowstorm arises, and he goes into Bighorn Sheep's tent and throws warm things on himself. When he hears the noise of eyes bursting, he says, "Don't let it be cold any morel " After all this has happened, the old man has been transformed into a mountain sheep, and Ya.uk"e^ikam takes the arrow straightener. Thus man obtains the arrow straightener. In order to obtain sinew, Ya.uk^e^jkam goes to the tent of Mouse, who is afraid of 105 the Bull Moose, which almost breaks the tent. He obtains first a poor bow, then a good bow, kills the Moose for Mouse, and takes the sinew. Thus man obtains sinew He goes to obtain Flint.^ Flint is a man. If a person pays him well, he transforms himself into stone, and allows pieces to be broken off. ^Tien Ya.uk^e^jkam arrives, Flint retains the form of a man, because he expects high pay. Ya.uk"eika*m tells Flint that Diorite Man claims to be stronger than Flint. By carrying tales from one to the other he causes them to quarrel and to fight. When they strike each other, large pieces of flint and diorite fall off, and he is able to obtain the stone he needs. Thus he produces flint and tough stogie for the use of man. Ya.uk^e'jka'm goes to obtain bow wood. Two squirrels as large as grizzly bears stand on each side of a trail. lie kills them. From, the body creeps the small squirrel of our times, lie passes between two moving trees, which crush any one who passes between them. He keeps them apart by putting his spear across.^ Then he scatters the cedar wood. Ya.uk'Vika'.m asks his mother where the sun rises, and he tells her that he is going there. 4. The People try to kill YA.VK"E^iKAM (No. 55). — The people kill Ya.uk^e'jka'm and throw him into the river. Then they break camp and order Crane to drag a young tree to cover their tracks. The fish nibble at the drowned man's body, and he awakes. He kicks the fish, but they say that they are restoring him. He follows the people, meets Oane, whom he kills. He also kills Crane's wife. When he approaches the people, he sees his sister-in-law, who is lagging behind and who is crying. She carries her child, Duck, on her back. The child recognizes him and tells his mother, who, however, disbelieves him. Ya.uk"eikam shows himself, and she tells him that the people take away his brother's game, and that Duck has to render menial services to the chief, that they also take away the tent site that she is preparing. Ya.uk^e'ikam tells his brother and his sister-in-law to resist the people.* The people are afraid when the two act independently. The chief, aft3r defecating, calls Duck to clean him, and Duck kills him with arrow points that he has attached to his head. Ya.uk°e^ika*m shows himself, and the people are afraid of him. 1 Kaska (Teit JAFL 30:438). 2 Kalapooya (information given by A. S. Gatschet). Shuswap (Teit JE 2: 645; Dawson TRSC 1891 : 36). Thompson (Teit MAFLS 6: 76). Tillamook (Boas JAFL 11: 144). See Boas, RBAE 31: 612, No. 5. 3 See Boas, RBAE 31: 613, No. 9. 4 Takelma (Sapir Ul'enn 2:20). Thompson (Teit MAFLS 6:25). 5 Quinault (Farrand JE 2:100). ​5. Coyote and Tree Chief ^ (2 versions: No. 64 and VAEU 23:166).— Coyote passes Tree Chief's tent. Tree Chief's mother likes him, and wishes him to become her son's friend. The two friends go out. When they pass Wolf's trap, Coyote diverts the attention of his friend and pushes him in. He pretends to be unable to pull him out. He induces him to throw out all his clothing, including a hawk, which he carries on his head, and his saliva. Then he leaves him and goes to the town where a chief lives who has two daughters. The chief. Golden Eagle, believes that he is Tree Chief. Wolf and his wife find Tree Chief in the trap. He has taken the form of a young child. Wolf wants to kill him; his wife wants to raise him. They agree that whoever reaches him first shall <io with him what he pleases. Wolf's wife digs through the ground very quickly and rescues him. Tree Chief asks Wolf Woman for sinew, which the boy uses for making a netted ring. He holds it up, and it is full of birds. Next he asks for the leg skin of a yearling buffalo calf. He makes a netted ring, rolls it into the tent, and tells the woman to cover her head. It becomes a buffalo, which he kills. He tells the woman to put the blood and guts behind the tent. On the following day they are transformed into pemmican. Coyote has married one of the daughters of Golden Eagle. Tree Chief takes some pemmican, and goes to the river to draw water. There he meets the chief's daughter, to whom he gives the pemmican. Next the boy asks for the leg part of the skin of a buffalo bull. He obtains a buffalo in the same way as before. He puts the blood in the skin and puts it away. On the next day the blood has been transformed into pemmican ; the skin, into a painted blanket. He goes again to draw water, and tells the girl to say that she has received pemmican from the one whom she saw at the river. Tree Chief hides the buffalo, and the people in the village of Golden Eagle are starving. Golden Eagle throws up a feather of his body, which becomes an eagle, which is perched on a tree. He arranges a contest, and orders every one to try to shoot the eagle. Each is to have one shot. Coyote shoots repeatedly, but does not hit the eagle. Tree Chief appears, and hits the eagle. Coyote pretends that his arrow had hit it; but when he is carrying along the bird on his arrow, it is seen that it is a prairie chicken. The boy goes back to the Wolf. In the evening he meets the girl again, and tells her that on the following day at noon he will show himself. He goes to the village in the same form as he used to have. The people are puzzled, because he himself and Coyote look alike. Tree Chief's saliva turns into shells, which are eaten by the sparrow hawk that sits on the youth's head; while Coyote has lost this art, and his hawk is starving. Tree Chief tells the chief, his father-in-law, to look at his fortune-telling place. The chief sees tracks of buffalo cows, and sends the people to go hunting. Tree Chief goes ahead, piles up buffalo chips, which he transforms into buffaloes. The people kill the buffaloes. Tree Chief takes an old mangy buffalo cow. He is laughed at by Coyote. Tree Chief takes it home. He gives his arrow to his wife, and tells her not 1 Arapaho (Dorsey and Kroeber FM 5:348, 372). Assiniboin (Lowie PaAM 134). Blackfoot (Uhlenbeck VKAWA 12:30; 13:160; Wissler PaAM 2:47). Cheyenne (Kroeber JAFL 13:170). Crow (Simms FM 2:291). Hidatsa (Matthews 63). Kutenai (Boas VAEU 23:166). Nez Perc6 (Mayer-Fairand MAFLS 11:159). Ojibwa (de Josselin de Jong BArchS 5:2; only beginning). Okanagon (Teit MAFLS 11;35). Omaha (Dorsey CNAE 6:55, 604). Pawnee (Dorsey CI 59:159, 164, 280 et seq.). Shoshoni (Lowie PaAM 2:274). Shuswap (Teit JE 2:695). Tetan (Curtis, N. A. Indians 3:111). 2 See BJaokfoot (Xlhlmbeck VKAWA 13:117). ​to touch any one with it. When he is skinning the mangy cow, it turns into a fat buffalo. A dog tries to get some of the meat. The woman touches it with the arrow, and the dog falls down dead. WTien she touches it again, the dog revives. Coyote also kills a dog, and tries to revive it by touching it with an arrow, but he is unsuc- cessful. Tree Chief's wife carries the meat in her blanket into her tent. On the 209 following morning the blood is transformed into pemmican; the skin, into a painted blanket. Coyote is unable to imitate this feat. Coyote tries to make buffalo out of 211 buffalo chips, but is unable to do so. Finally Tree Chief gets impatient, and strikes Coyote with a firebrand, intending to kill him. Coyote runs westward, while Tree Chief goes eastward. Tree Chief says both will 213 come back at the end of the world. Second Version (VAEU 23).— Tree Chief is Coyote's friend. Golden Eagle asks (166) Tree Chief to marry his daughter. The two young men start, and on the way Coyote throws Tree Chief into a pit. He asks for the bird which Tree Chief carries on his head, for his blanket and saUva. He puts these on, leaves Tree Chief in the pit, and goes to the village of Golden Eagle, where he marries the girl. Tree Chief transformo himself into an infant. The owner of the pit and his wife try who can reach the child first. Tree Chief by magic makes the soil loose where the woman is digging, so that she reaches him first. When the boy is a few years old, he asks for a snare in order to catch birds. He sets it, moves his hands, and the snare is full of birds. He asks for the skin of a. buffalo calf and makes a netted ring. He tells the old people to lie down, and rolls the ring against the tent. The ring becomes a buffalo calf, which he kills. The intestines, which the woman puts away according to the boy's orders, are transformed into pemmican. The same happens to the skin of a one-year-old buffalo, which is transformed into a young bull, which he kills. He tells the old people that he is Tree Chief. He goes to the river and meets Golden Eagle's younger daughter, whom he marries. The people are starving because the buffaloes have disappeared. Tree Chief tells the hunters to wait at a buffalo drive. By kicking buffalo chips he transforms them into buffaloes, which are driven to a precipice. There are two buf- faloes for each hunter. Tree Chief selects an old lean one for himself. He tells his wife not to strike their dog. When she disobeys, the dog falls down dead. He tells her to strike the dog again, and the dog revives. Coyote is unable to imitate this. Tree Chief drives away Coyote, reminding him that he had tried to kill him. 6. Coyote AND Fox ^ (No. 1). — Coyote asks Fox for his blanket. They race. (This 1 is probably a reference to the tale of Coyote borrowing Fox's blanket and being carried away by the wind.) 2 7. Coyote and Locust (No. 2). — Coyote carries Locust. They meet a Grizzly Bear. 3 Coyote puts Locust down at the edge of a cliff. Locust scares the female Grizzly Bear, who falls down the cliff and dies.^ Coyote and Locust eat the body. Later on they meet the male Grizzly Bear. Coyote is put down and turns into a stump, which the Grizzly Bear tries to bite. Coyote is retransformed and gives fat to the bear to eat. He says it is beaver fat. The bear asks whether they have seen the female 4 Grizzly Bear. After first denying to have seen her. Coyote tells the Bear that he 1 Okanagon (Hill-Tout JAI 41:152). Shuswap (Boas, Sagen 6; Teit JE 2:634, 742). Thompson (Teit MAFLS 11:8). 2 The idea of a person being frightened by the sudden flying up of birds or by a sudden movement, and caused to fall down a cliff, is rather widely spread. Assiniboin (Lowie PaAM 4:110). Lillooet (Teit JAFL 25:305, an incomplete version of the story of Coyote and Grouse). Ojibwa ((Jones PAES 7:43, 191, 415). Okanagon (Gatschet, Globus 52:138). Pawnee (Dorsey CI 59:459). Pend d'Oreilles (Teit MAFLS 11:114). Sanpoil (Gould MAFLS 11:101). Shuswap (Teit JE 2:629, 740). ​(the Bear) has eaten his wife's fat. Coyote runs away, pursued by the Bear. Coyote falls, and his hands strike a buffalo horn, with which he* scares away the Grizzly Bear. 8. Coyote and Grizzly Bear ^ (No. 57). — Coyote sees Grizzly Bear feeding, and calls him names.^ Grizzly Bear pursues him. While they are running, Coyote jumps over the Bear. The Bear chases him around a stone. Coyote falls down and falls on the horns of a buffalo, which stick on his hands. Coyote rises, and with the horns frightens away the Bear. The Bear swims the river, and is hit with the horns. 9. Coyote and Locust ^ (No. 3). — Locust is carrying his leg. Coyote envies him, and breaks his own leg too. The two make friends. Coyote goes ahead, and is kicked by Locust, who kills him. Vhen Magpie picks at Coyote's eyes,* Coyote revives. He slaps himself, and the dung tells him ^ that he will become a knife attached to Coyote's foot. Locust goes ahead, and Coyote kills him. 10. Coyote and Grizzly Bear (No. 4). — Coyote makes fun of Grizzly Bear's dung. In order to catch Coyote, the Bear first creates service berries, then wild cherries, which Coyote does not eat. Then he creates rose hips; when Coyote is eating these, Grizzly Bear catches him, together with the bushes. Coyote pleads that he did not offend Grizzly Bear. When Grizzly Bear tries to hit him, Coyote runs away. He calls for the help of his manitous. One of these becomes a river; another, a log which lies across the river and bobs up and down; a third one becomes a tent. Coyote is told to come out of the tent as soon as the Grizzly Bear apptears, and Jbo abuse him. When the Bear reaches the river, he tries to cross on the bobbing log. Coyote holds the log, but lets go of it while the Bear is crossing over it. The Grizzly Bear falls off and is drowned.^ 11. Coyote goes visiting ^ (No. 5). — Coyote's wife is Dog. Coyote sends his children to visit their uncles. They go to Kingfisher, who stretches his hand back to get his sharp horn. Kingfisher sends his two children to bring two switches. He ties his hair over his forehead, and jumps from the top of the tent into the water through a hole in the ice. He comes back carrying two switches filled with fish. The following day Dog sends her children to visit their uncle Moose. Moose cuts off his wife's nose, throws ashes on the cut, which heals up at once. He sends his children to get roots, which are rolled in the ashes of the wife and become guts. He slaps himself, and camas appears. On the following day Coyote tries in vain to imitate him. 1 Assiniboin (Lowie PaAM 4:121). Blackfoot (Wissler PaAM 2:32; Uhlenbeck VKAWA 12:63). Cree (Russell, Expl. in Far North 209). Shoshonl (Lowie PaAM 2:277; Lowie-St. Clair JAFL 22:266). 3 Shuswap (Teit JE 2:654). Ute (RBAE 1:54), etc. Nez Perc6 (Spinden JAFL 21:23). Perhaps Shuswap (Teit JE 2:655). 4 Nez Percé (MAFLS 11; Mayer-Farrand 151; Spinden 180). 5 Chilcotin (Farrand JE 2:16). Chinook (Boas BBAE 20:92). Flathead (Wilson, Trans. Ethn. Soc. of London, 1866, 4:312). Kaska (Teit JAFL 30:444). Kathlamet (Boas BBAE 26:45). Lillooet (Teit JAFL ?5:308, 317). Nez Perc6 (Mayer-Farrand MAFLS 11:141). Okanagon (Teit MAFLS 11:73-75). Shoshoni (Lowie PaAM 2:237, 241, 254). Shuswap (Teit JE 2:635). Tahltan (Teit MS). Takelma (Sapir UPenn 2:65, 83). Thompson (Teit MAFLS 6:30, 60; MAFLS 11:2; JE 8:234). 6. See Waterman JAFL 27:43, "Crane Bridge." 7 See discussion in Boas RBAE 31:694; also Nez Perc6 (MAFLS 11: Mayer-Farrand 164; Spinden, 181); Osage (Dorsey FM 7:13, 15); Shoshoni (Lowie-St. Clair JAFL 22:266); Thompson (Teit MAFLS 11:6); Zvnl C'Edward S. Handy JAFL 31). A number of Califomism tales of unsuccessful imitation may pet^va;^ be dist^iitly related to the tale to the bungling host See Wishosk (Kroeber J A F L 18:102); Yana (Sapir U Cal 9:211). ​1212. Coyote and Buffalo (2 versions: Nos. 6 and 47). First Version.—Coyote finds the skull of a buffalo bull. He kicks it. After a while he hears a noise and sees Buffalo coming in pursuit. His manitous hide him in the stump of a burnt tree, 13which the Buffalo shatters; next in a stone, which he also shatters; in a pond, which Buffalo drinks; in a rose bush, which Buffalo can not tear to pieces. Coyote asks for peace and offers to smoke with Buffalo. Buffalo says that he lights his pipe by holding 14it up to the sun. Buffalo's wife had been taken away by other Buffaloes, and he had been killed. Coyote sharpens Buffalo's horns, and the two set out to recover Buffalo's wives. They overcome the other Buffaloes, and Coyote receives the larger Buffalo Cow, which is to be his wife. He sends her ahead, and tries to shoot her in a 15valley. The arrow does not enter her body. Finally he kills her. After butchering her, he sits on a stone. Wolf comes and eats the Buffalo, and Coyote is unable to get up until the meat has been eaten. He pounds the bones and tries to extract the marrow. A bird tells him that he must not pound them, that Badger is to do so. While Badger is pounding, Coyote is asked to take hold of Badger's tail. The marrow is put into a bladder. Badger runs away, eats it, and throws back the empty bladder. Coyote intends to break the remaining bones, and is told by a bird 16that the bird will do it. Coyote is sent away and told to return when he sees smoke. When he returns, the birds have flown away with what remains of the Buffalo. 61Second Version.—Coyote finds the head of a Buffalo Bull, passes it three times, and breaks it with a stone. He covers a flat rock with his blanket, and lies down singing. He hears Buffalo coming in pursuit. He runs away. When he is tired, he calls on his manitous. The first one has the form of a stump, in which Coyote hides. Buffalo breaks it in two. The next one is a stone, which Buffalo also breaks in two. The 63third one is a bush, which Buffalo can not tear. They make peace and smoke together. Coyote institutes the peace pipe. Buffalo tells Coyote that other Buffaloes took away his two wives and killed him. Coyote sharpens Buffalo's horns, and they overcome the other Buffaloes and take back the two wives. Buffalo gives to Coyote one of his wives, which Coyote selects because she is not as strong as the other one. Coyote 65sends his Buffalo wife ahead and kills her. He sits down on a stone and cries for the wife whom he has killed. Wolves come and eat the Cow, while Coyote is unable to get up. After the Wolves have disappeared, the stone lets him go. He is about to break the bones to extract the marrow, when Badger forbids him to break the bones, and offers to break them himself. Coyote holds on to Badger's tail while Badger is pounding the bones. Badger puts the marrow into the bladder and runs away with the marrow, eating it. He throws back the bladder. Coyote intends to pound the remaining bones. Two birds forbid him to do so, and tell him that they themselves will pound them. Coyote is sent to make a spoon. When he comes back, the birds fly away with the chopped bone. 1613. Coyote and Butterfly (No. 17).—Coyote hears Butterfly singing. (The story is unintelligible.) 1714. Coyote and Grouse (No. 8).—While Grouse and husband are away. Coyote enters the tent, puts their children into a bag, and carries them away. The children break the bag and escape. ​15. Coyote and Star (No. 9).—(Unintelligible.) 16. Coyote and the Woman (No. 10).—A woman sees Coyote coming. She is afraid and lies down, pretending to be dead. Coyote comes up to examine her, and thinks she has been dead for a long time. 17. Coyote and the Manitou with the Hat (No. 11).—Coyote meets a manitou whose hat is made of fat. He eats of it and hurts the manitou. 18. Coyote and the Ducks (3 versions: Nos. 12, 59, and VAEU 23:167). First Version.—Coyote and his two children reach a lake on which there are many ducks. He tells his children to wail for his brother-in-law. A Mallard Duck comes ashore to hear what is going on. The others follow, and Coyote pulls out their feathers. Second Version.—Coyote tells his son to wail for his brother-in-law. The Ducks 163hear him. One comes ashore, and says that he wants to play with them. They go from one lake to an adjoining one. The Ducks fly; Coyote and his son walk. Coyote stretches a net across the connecting river and induces the Ducks to swim. Then he catches them, takes them home, and dries them. The surviving Ducks 165discover what he is doing and fly away. Lynx steals Coyote's ducks, and pulls his face and his tail long. When Coyote discovers this, and when he overtakes Lynx while asleep, he takes back the ducks and pushes in his tail and face. Third Version.—In this version the tale forms an incident of the tale of Coyote and Dog. (See p. 299.) 19. Coyote and Owl (3 versions: Nos. 13, 24, and 36). First Version.—Owl carries away crying children. Coyote pretends to be a child and cries. Owl asks for the child. He is put into the birch-bark basket of Owl, who carries him home. The children dance in Owl's tent. Coyote closes Owl's eyes with gum, and throws him into the fire. The children return. ​Second Version.—Owl carries the children away in a bark basket, the inside of which is set with awls. Coyote pretends to be a child, and is carried away by an Owl. He sends the children to get gum. 38Owl dances; and when he gets hot, Coyote gums up his eyes and burns him. The ashes are transformed into owls. Third Version.—Coyote transforms himself into a child. When he cries, he is thrown out of the tent, and Owl carries him along. He induces Owl to dance, and kills him. 20. Coyote and Trout (No. 25).—In winter Coyote meets a Trout Woman, marries her, and follows her into the water, which they reach by jumping into a water hole. The Trout goes to a place where people are fishing, saying that there is much food there. Coyote breaks the hook. 39The people make a large hook, by means of which they pull him out of the water. When he is all out, the people club him. He shouts, saying that he is not a trout, but Coyote. He resumes his former shape. 21. Coyote and Caribou (No. 35).—Caribou grows fat by eating young grass. When he is fat, Coyote kills him and then mourns for him. 22. Coyote and Deer (No. 37).—Coyote intends to kill Deer, and in pursuing him is frightened by the wind. He kills Deer, who is holding his own head. He asks whether he is holding Deer's father's war bonnet. The story is not by any means clear. 23. Coyote's Contests (No. 49).—The people of several towns have killed Coyote's relatives. Coyote asks Woodpecker, Flicker, Hawk, Chicken Hawk, and ​Bluejay to accompany him and to have contests with these people. In the first town they have a diving-contest, in which Duck is matched against Beaver. According to Coyote's instruction, Duck hides under a canoe and breathes through a knot hole. After Beaver has come up, Duck comes up too. In the second town they have a wrestling-match. Flicker wrestles with Kneecap and is almost defeated. Hawk sends his supernatural power to help Flicker. When Kneecap is almost overcome, Flicker finishes the contest alone. In a third town they have an eating-match, which is won by Bluejay. Then Coyote and his friends begin to quarrel, each wanting to go to a different place. Coyote wants to go to swamps, Duck to lakes, Flicker to dry trees, Woodpecker to thick woods. Hawk to scattered trees. They separate accordingly. 24. Coyote and Dog (2 versions: No. 56 and VAEU 23:167).—Coyote's wife, Dog, and her two children, cut fuel. When the tree falls, a deer jumps out, which Dog holds. The children call Coyote to kill it. When they call him, he spills the rose hips on which they are living, makes a bow, and goes to shoot the deer. He tramps down the snow and tells Dog to let go of the deer. His first arrow passes over the deer, which breaks through the snow. The second one passes under it. The deer escapes. Coyote travels along on his snowshoes, and finds that they are full of shrews, which he roasts. Dog is carrying her daughter on her back. She sees the fire, and thinks that Coyote has killed the deer. Dog and her daughter leave Coyote and his son. Coyote reaches a lake and catches young beavers, which he ties to his son as ear ornaments. While he is away, the beavers revive, and drag the boy into the water. Coyote returns to save the boy, and kills the beavers. He gives the beaver fat to his son, while he eats the meat, but afterwards he exchanges meat and fat. Coyote plays sliding down a hill. While he is doing so, his son freezes to death. On going on, he comes to a town in which he finds a woman and her child. The child knows his thoughts. He discovers that the child is his grandson. He rejoins his wife, the Dog. When the hunters return in the evening with venison, Coyote enters the tent; but they pretend not to see him, and soil his blanket. When he returns, his wife tells him that only hunters are allowed to take part in the evening meal. On the following day he joins them, and says he will kill two bucks and a grizzly bear with seven young ones. When they are out, Coyote sits down at the head of the line of hunters. The people claim that this is improper, because he has not obtained any game. The chief of the hunters, Sun, carries pitchwood for starting a fire. Coyote puts flicker feathers in his moccasin, and when he runs fire starts. He surrounds the deer with fire and kills them. The hunters say that every hunter must carry his own game. Coyote calls his manitous, who tell him that the hunters blow on their game to make it small. He does the same, and carries home seven bears and two bucks. When he kicks the game into the tent, it assumes its natural size. In the evening he does not join the feasters until his wife tells him that he may go. In the Sun's tent he sees a shield (drying-frame?), which he steals. After walking a long distance, he lies down to sleep, and on the following morning finds that he is back in the Sun's tent. This is repeated until the Sun tells him that he must walk a whole day and a whole night before lying down. Second Version (VAEU 23).—Coyote's wife, Dog, goes gathering wood and catches a deer. She sends her daughter to Coyote to kill it. Coyote has no arrows, and makes two. He travels slowly because the snow is deep. He tells his wife to let go of the deer. He misses it. He tells his wife that they will pursue the deer, and asks her to follow. The woman packs up the tent and follows. Coyote feels that his snowshoes are heavy, and finds that they are full of mice, which he fries. He gives one ​pile to his wife and daughter, and keeps another for himself and son. The dog and her daughter desert him. She goes to the Sun, who marries the daughter. Coyote consoles his son, saying that Dog will come bark when she has nothing to eat. He catches beavers, and uses two young beavers as ear ornaments for his son. He goes to get wood. The beavers revive and pull the boy into the water. Coyote rescues him. He goes with his son to a place where two lakes arc, connected by a small river. He cries, sitting on the shore of the lake. The Ducks ask him why he is crying. The Ducks offer to play with him. They dive and fly from one lake to the other. In this game Coyote is almost drowned. In order to take revenge, he splits a tree and spreads it. Thus he places it in the river. He tells the ducks to swim from one river to the other, and every day a few are caught in the trap. Coyote takes them to his tent and singes off the feathers. Lynx smells the burning feathers, causes Coyote to sleep, steals the ducks, and pulls out the nose and legs of Coyote and of his son, In return Coyote and his son kick in Lynx's face and break his tail. Lynx is frightened and runs away. Coyote goes to search for his wife, and finds her in the Sun*s house. His daughter is holding an ugly child, which hears his thoughts when he thinks that the child is ugly. He wishes to kick the child. The child moves, and thus produces a gale, which starts their fire. The hunters come back, and all the women must leave before they begin to eat. Coyote is also sent away because he has not been out hunting. When he does not go, the hunters soil his blanket and do not give him anything to eat. The woman feeds him. Sun is blind. Wolf tries to restore her eyesight, and after four attempts he succeeds. On the following day Coyote joins the hunters, who go out carrying torches. Coyote does not carry any fire. When he puts feathers into his snowshoes, he produces fire with every step. The chief tests the running-powers of men by letting two run in a circle in opposite directions. Coyote kills seven grizzly bears and two deer. The hunters shake the game in order to make it small, and leave him. Coyote learns from his dung advisers what to do with the animals. He blows on them, and they shrink. He puts them into his belt and runs home. He is allowed to eat with the hunters. One day he leaves in order to visit his son. He steals the Sun's torch. After walking some distance, he lies down to sleep; and when he awakes, he finds he is back in the Sun's house. After this has happened three times, the Sun tells him that he must run for three days and three nights without stopping, and then the Sun will not return to him. 25. Coyote and Fox (No. 58).—Coyote and Fox send their sons to obtain supernatural power. Coyote's son returns soon; Fox's son stays away the whole night. The one receives as his power moonlight; the other, darkness. The two boys go to a village in which the people play with a hoop. Young Coyote wants to steal it; Young Fox wants to wait until morning. When Young Fox is ready to start, Young Coyote is asleep. The hoop is in a tent in which two people stand watching the doorway, each holding a hammer. The two pass, take the hoop, which touches the doorway a little and makes a sound. The two old people awake and call the other people, who pursue the boys. Young Coyote carries the hoop. When he becomes tired, he gives it to Young Fox. Young Coyote is caught, and the people say they will not kill him. Young Fox rolls the hoop ahead and sings, saying that Young Coyote has been killed. Old Coyote understands that Young Fox has been killed. The hoop rolls into the tent, and falls down where Coyote is sitting. Then he knows that his own son has been captured. Old Coyote and Fox make war on the people ​who have captured Young Coyote. They find the people using Young Coyote in place of their hoop. 151Fox makes a sign to him, and Young Coyote runs away and makes his escape. Salmon hears about the hoop, and tries to win it by gambling with Coyote. Coyote and his partner Young Fox lose the hoop. Coyote sends Young Fox to Old Fox to borrow his partridge tail. Fox plays with Young Coyote as partner against Salmon, and wins back what Coyote has lost. Salmon loses his daughter, who is then married to Young Coyote. The couple have a child. They travel in their canoe to the Salmon country. Fox accompanies them. The woman is seated in the bow of the canoe. They reach a dangerous place. Fox, Coyote, and his son enter a bladder. Fox has his pipe in the hole of the bladder. The canoe upsets above the falls and sinks; but they come up unharmed below the falls, drifting down in the bladder. The same happens at another place. When they reach the Salmon country, the woman climbs a steep precipice, on which she hopes to kill Coyote and Fox. Fox throws tobacco on it, and they are able to climb it. The woman asks her elder brother to kill Fox and Coyote. He throws dog manure into the fire in order to suffocate them, but Fox saves them in his bladder. They are sent out to fish salmon during the night. Coyote stays behind in the tent, and is warned not to fall asleep, because the people will kill him. He is also told to come out if he should see a small fire, which would indicate that Fox and Coyote were fighting with the Salmon people. Two old persons stand in the doorway; and when Coyote sees the light of the canoe getting small, he rushes out. Coyote deceives the old people, who kill each other with their hammers. Coyote goes aboard the canoe. The woman's brother transforms himself into a salmon. A Salmon boy, who accompanies them, moves his torch so that Fox shall not hit the salmon with his spear. The boy tells Fox to strike the salmon tail. If he should have done so, the salmon would have upset the canoe. Fox knows this, and strikes the stomach of the salmon. They cut off its head. Coyote is told not to look back. He disobeys, and the canoe can not be moved. The pursuers are satisfied when Fox throws the salmon head into the water, and the canoe moves on. The people are sent to dive for the salmon head, and the one who succeeds in getting it is promised the Salmon chief's daughter. Turtle succeeds, and marries the girl, who refuses to talk. When he makes her laugh by tickling her, he finds that her mouth has a foul smell, and he leaves her. 26. Coyote Kills Panther And Liberates the Salmon (No. 60).—Coyote's wife, Dog, sends him to visit Panther. He finds him engaged in making arrows, while his wife is cleaning skins. They refuse to give him food. He sends his wife, telling her that their meat is hanging close to the doorway. Panther scolds her. When she returns, Coyote makes a bow for himself and his son, and a hammer for his wife and his daughter. They attack Panther, and eventually kill him and his family. They skin them and throw the bodies out of the tent. Coyote acts as Panther used to do: he calls the game, which appears, and which he shoots. Since he shoots too much, the game disappears, except two animals. The animals suffer, and say that they recognize that it is Coyote who has shot too many of them. They send Little Flathorn, who discovers the bodies of the Panther. The animals make war on Coyote. They throw stones down from the mountains. Coyote paints himself and puts on his war dress. His wife and his children are killed by the stones, and finally he himself is hit. ​He transforms himself into a plank and drifts down the river. He lands at a fish trap. Two girls find him and carry him to the tent. W hen they put fish on the plank, it eats the fish. They recognize that he is Coyote, and throw him into the water. He sees two girls picking berries, and transforms himself into an infant, which they carry home. The girls stay at home, watching the child. Coyote sees that when one of the girls stretches her hand backward, salmon fall down; and that when the other one stretches out her hands, a fawn falls down. When the berries are all eaten, they deliberate whether they may leave the child alone and tell him to put out the fire. Since he is able to do so, they go out. When the girls are gone, he discovers the salmon and fawns behind the tent. He digs a ditch to the river. On the following 175 day he completes the ditch and drives the salmon into the river. He throws the fawn into the fire and leaves it. He sets fire to the house. When the girls come back, they find the salmon gone. They think that the bones in the fireplace are those of the child. Finally they recognize that they have been fooled by Coyote, and ask him to leave some food. He shakes his blanket, and a few of the salmon turn back* He meets Wolverene, who is fishing. Wolverene's sister annoimces his arrival; and Wolverene says that the visitor is Coyote, and asks her not to look at him. For this reason Coyote does not give them salmon. He meets Sparrow, who is fishing. 177 When his arrival is annoimced. Sparrow accepts him, and his daughter marries him. Therefore he leaves salmon there. On the following morning he tells the salmon to go into the fish trap, first one, then two, then three, and finally many. Coyote leaves 179 his wife, and closes the passage between Columbia Lakes and Kootenai River. 27. Origin of the Seasons ^ (No. 61). — Coyote goes to Squirrel to ask for food. She has no more, and tells him that spring is still far away. He tells her what to do. 181 Squirrel cries, and says there will be no food until spring. The seasons are kept in another town; and after twelve months of winter, the owners imtie the bag containing spring, summer, and fall. The people start to steal the smnmer season. They go to a town in the sky, and Lynx is sent ahead to enter the tent. The people are placed outside at intervals, the strongest one farthest away from the tent.^ The Lynx boy goes into the tent, and two old women tell him where the springtime is hanging. He heats some gum by the fire; and when it is melted, he sticks it on the mouths of the old women. Then he takes down the bag containing the spring. The women can not speak, but finally the people discover that the bag containing the spring is being ​carried away. The animals throw it from one to another, and at last to the grizzly bear, who tears the bag; then the heat comes out, and the snow melts. 28. Coyote Juggles wfth his Eyes ^ (No. 62). — Coyote sees a man, Snix)e, who takes his eyes out of their sockets and throws them up. Then they fall back. Coyote steals the eyes. He puts his fingers into the eyes of Snipe, who finally catches him, tears out Coyote's eyes, puts them into his own eye sockets, and takes Coyote's eyes to his tent. Coyote finds some gum and puts it into his orbits; but when it is hot, the gum melts. He puts some foam into his orbits; it bursts, and he is blind again. He picks huckleberries, which he uses for eyes. Then he meets two children who are picking huckleberries, takes out the eyes of one of them, and uses them for his own. On his way to the town he hears that the people are using Coyote's eyes to obtain good luck. He kills the old woman who gives him this information, shakes her body out of her skin, and assimies her shape. ^ Wlien the granddaughters of the old woman come, he asks them to take him to the place where the people are playing with Coyote's eyes. Then he dances, and during the dance he takes away the eyes. 189 29. Coyote and Deer** (No. 63). — ^The deer kills the people. Coyote resolves to pull out its teeth. When the deer gets his scent, it pursues him. Coyote catches 1 Apache, Jicarilla (Mooney A A 11:197). Arapaho (Dorsey and Kroeber FM 5:52). Assiniboin (Lowie PaAM 4:117). Blaekfoot (Wissler PaAM 29; GrinneU, Lodge Tales 153; Ublenbeck VEAWA 13:195). Caddo (Dorsey CI 41:103). Cheyenne (Kroeber JAFL 13:168). Comanche (Lowie-St. Clair JAFL 22-.278). Cree (RusseU, Eipl. in Far North 215). Gros Ventre ( Kroeber Pa A M 1 :70). Hopi (Voth FM 8:194). Navaho (Matthews M^VFLS 5:90). Nez Perc^ (Spinden JAFL 21:19; Mayer-Farrand MAFLS 11:155). Shoshoni (Lowie-St. Clair JAFL 22:289; PaAM 2:272). Shuswap (Boas, Sagen 7; Teit JE 2:632). Sia (Stevenson RBAE 11:153). Thompson (Teit JE 8:212). Ute, Uinta (Mason JAFL 23:315). Zufli (Cushing, Folk Tales 262, 268; Handy JAFL 31). s Alsea (personal communication from L. J. Frachtenberg). Assiniboin (Lowie PaAM 4:147, 157). Blaekfoot (Wissler PaAM 2:152). Chippewayan (Lofthouse Transactions Canadian Institute 10:44). Chukchec ( Bogoras JE 8:45). Coos (Frachtenberg CU 1:151, [169]). Cree (John McLean, Canadian Savage Folk, 74). Eskimo (Boas BAM 15:185). Fox (Jones PAES 1:355). Ilaida (Swanton BBAE 29:110, 118, 136, 160). Menominee (Hoffman 133). Nez Perc^ (Spinden JAFL 21:211; Mayer-Farrand MAFLS 11:156, 173). Ojibwa (Jones PAES 7:147, 263, 401; Schoolcraft, Hiawatha 40; de Josselin de Jong BArch S 6:14; Speck GSCan 71:34). Omaha (Dorsey CNAE 6:241). Pawnee (Dorsey (T 59:170, 442, 506; see also MAFLS 8:250). Shoshoni (Lo^^'ie PaAM 2:241, 243, 260). Shuswap (Teit JE 2:676, 690- StsEc'lis (Hill-Tout J AT 34:349). Takelma (Sapir UPcnn 161). Thompson (Teit JE 8:1213], 239, 242, 266, 309; MAFLS 6:63). Tillamook (Boas JAFL 11:137). Wishram (Sapir PAES 2:111). Yana (Sapir UCal 9:158, 216; Curtin, Creation Myths, 318, 359). ZuAi (Cashing, Folk Tales 461). a Blaekfoot ((JrinncU, Lodge Tales 140). Caddo ( Dorsey CI 41: 50). Cheyenne (Kroeber JAFL 13:161). Menominee (Skinner PaAM 13:411). Pawnee (Dorsey CI 59:67). Shuswap (Teit JE 2:653). Tabltan (Teit MS). Thompson (Teit MAFLS 11:3). ​the deer and pulls out its teeth and makes a tail of grass for it. He tells the deer to SQort when it sees people. He klUs two deer and comes to the town, and people are scared when they see him carrying the deer. 30. Raven (No. 65). — ^A chief wishes that everybody shall die twice. Everybody 213 agrees except Raven, who wants to eat the eyes of corpses. His decision is accepted. The people kill Raven's two children, and he wishes in vain to have the previous decision reversed.* Ant tightens his belt in order to bury the dead. For that reason the ant has a narrow waist. '^ Raven is hungry and hides the buffalo.^ The people are starving. They ask 215 Beaver to pretend to be dead. Raven appears and wants to eat Beaver's eyes. Beaver holds him, and the people capture him. Raven is taken into the tent where the people are assembled. Coyote sits on top of the smoke hole. Raven refuses to tell where he has hidden the game. Finally he shouts and frightens Coyote, who falls down. Then Raven flies away through the smoke hole. Magpie has good eyes, and sees in what direction Raven is flying. This makes Coyote angry, and he throws dust 1 Apache, Jicarilla (Goddard PaAM 8:194; Russell JAFL 11:258). Arapaho ( Dorsey and Kroeber FM 5: 17, 81 ) . Assinibdn (Lowie PaAM 4:104). Blackfoot (Wissler PaAM 2:20, 21; de Josselln de Jong VKAWA 14:29; Grinnell, Lodge Tales 138, 272). Caddo (Dorsey CI 41:14, 16). Cheyenne (Kroeber JAFL 13:161). CcBor d*A16ne (Teit MAFLS 11:125). CJomanche (Lowie-St. Clair JAFL 22:279). Coos (Frachtenberg CU 1:43; also 4:41). Diegueflo (Du Bols JAFL 14:183). Dog-Rib (Sir John Franklin, Narrative of a Second Expedition to the Shores of the Polar Sea [Lon- don, 1828J, p. 293). Eskimo (David Crantz, Historic von Gronland 262). Hare (Petitot 116). Easka (Teit JAFL 30:444). Klamath (Gatschet CNAE 2:103). LiUooet (Teit JAFL 25:356). Maidu (Dixon BAM 17:43,. 46, 47; PAES 4:29, 51; Merriam 55). Miwok (Merriam 55, 132). Navaho (MAFLS 5:77). Pawnee (Dorsey CI 69:44, MAFLS 8:17). Pomo (Merriam 213). Quinault (Farrand JE 2:111). Sanpoil (Gould MAFLS 11 :106). Shasta (Dixon JAFL 23:19; Frachtenberg-Farrand JAFL 28:209). Shoshoni (Lowie PaAM 2:239). Shuswap (Teit JE 2:746). Tahltan (Teit MS). Takelma (Sapir UPenn 2:99). Thompson (Teit JE 8:329, 330; Teit MAFLS 11:1). Ute (Powell RBAE 1:45). Wintun (Curtin, Creation Myths, 163, 174). . Wishosk (Kroeber JAFL 18:96, 99). Yana (Sapir UCal 9:91). See also Luiseno (Du Bois UCal 8:134, 146). » Thompson (Teit MAFLS 6:25). » Apache, Jicarilla (Goddard PaAM 8:212; Russell JAFL 11:259). Arapaho (FM 5:275). Beaver (Goddard PaAM 10:250). Blackfoot (Wissler PaAM 2:50; Uhlenbeck VKAWA 13:164; GrinneU, Lodge Tales 145). Chippewayan (Petitot 379; Lowie PaAM 10:184). Ck)manche (Lowie-St. Clair JAFL 22:280). Gros Ventre (Kroeber PaAM 1:65). Kaska (Teit JAFL 30:441). Noz Perc6 (Mayer- Farrand MAFLS 11:162). Pawnee (Dorsey CI 59:43). Thompson (Teit JE 8:241). See also Caddo (Dorsey CI 41:10). ​217 into Magpie's eyes. Therefore magpies eyes water. The people send Jack Rabbit (Dog?) and Hare to look for game. They reach a tent inhabited by two old women. They see the tracks of buffaloes. The one transforms herself into a pup ; the other one, into a stone. The dog lies down near a water hole. One of the old women wants to throw the pup into the water; the other one pities the pup and takes it home. The other woman takes the stone home in order to use it as an anvil. A bladder and a bunch of claws are hanging in the doorway. When the buffaloes come in, these two give notice by their noise. At night the one boy breaks the bladder with a stick; the other one steals the claws. When the boys are some distance away, they shake the 219 claws and sing, calling the buffaloes. The game runs out of the tent. The women find that the bladder is broken and the rattle taken away. The women with lifted hammers stand by the side of the trail of the game. The two youths hang on with their teeth to the testicles of a buffalo bull. The women strike it, and make its sides flat. All the pemmican in the house rolls out. Thus the game is secured by the people. 41. 31. The Deluge (2 versions: Nos. 27and66). First Version. — Chicken Hawk's wife picks huckleberries. A sea monster abducts her.* Chicken Hawk shoots the mon< monster, which drinks all the water. When Chicken Hawk pulls out his arrow, the water streams out,^ and there is a deluge. Chicken Hawk takes off his tail and puts it up, saying that if the water rises higher than the stripes on his tail the people will die. The water stops before reaching the last stripe, and then goes down again.^ 219 Second Version. — Chicken Hawk's wife. Grouse, picks huckleberries. When swimming in a lake, the water monster threatens to kill her. She pours the huckleberries into its mouth. When she goes home, she pretends to have been unable to pick huckleberries because she felt ill . When she goes out again, she meets the sea monster, who becomes her lover. When going home, she pretends to be sick. Finally Chicken 223 Hawk goes out to watch her. He sees her with the sea monster. When his wife comes home, he tells her that the huckleberries are bad, and asks her to wash them. On the following day Chicken Hawk follows her, and shoots the water monster with one of his two arrows. With the other one he shoots his wife, whom he transforms into a grouse. The water monster goes back into the lake and drinks lake and rivers. 225. Then he dies. The people almost die of thirst. Chicken Hawk pulls out the arrow, and the people are able to drink again. The water rises, and the people climb the mountains. He places his tail upright, and says that if the water should pass the third stripe of the tail the world would come to an end. The water stops rising before reaching the last stripe, and goes down again. 1 Assinlboin (Lowie PaAM 4:177). Bellacoola (Boas, Sagen 247). Caddo (Dorsey CI 41:66). Cheyenne (Kroeber JAFL 13:184 j. Chippewayan (Petitot 407; Lowie PaAM 1:187). Chukchoe (Bogoras JE 8:26). Cree (Russell, Expl. in Far North 202). Lillooet (Teit JAFL 25:334). Ojibwa (Jones JAFL 29:379, 387; Schoolcraft, Hiawatha 265). Passamaquoddy (Leland 273). Shuswap (Teit JE 2:724, 725). Sioux (Wissler JAFL 20:195). Thompson (Teit MAFLS 6:83; JE 8:372). Ts!Ets!a'ut (Boas JAFL 9:259). Tungus (A. Schiefner, Baron Gerhard von Maydell's Tungusische Sprachproben [Mdtanges asiatiqnes tires du Bulletin de racad^mie imp^rialo des sciences St. Petersburg, 7:349]). Yana (distantly related) (Sapir UCal 9:156). a Chilula (Goddard UCal 10:361). Huron (Hale JAFL 1:181). Luiseiio (Du Bois UCal 8:156). Micmac (Speck JAFL 28:62 [frog keeps water in bladders]). 3 Kaska (Teit JAFL 30:439). A Beaver story (Goddard PaAM 10:237) may refer to a similar deluge. ​32. Chickadee and Elk * (No. 14). — Chickadee wishes to cross a river, and asks 21 Elk to take him across. While Elk is carrying him, Chickadee kills him. 33. Frog and Partridge (No. 15). — Frog Woman marries Partridge. After a while Partridge finds his first wife, and they go back to their children. 34. Beaver and Turtle ^ (No. 16). — ^Turtle goes after the head of a chief while 22 he is asleep. He is captured the next morning. The people threaten to cut off his head: Turtle says he does not fear a knife. They threaten to shoot him: he says he does not fear a bow. They threaten to chop him up: he says he does not fear an ax. 23 They threaten to drown him, and he asks them not to do it. When he is thrown into the water, he swims away, shaking the head of the chief. The people try to pursue him; but Beaver gnaws through their bows, and the pursuers go back. 35. Skunk and Panther ^ (3 versions: Nos. 17, 26, and 34). First Version. — 23 Panther sees Skunk coming, and pretends to be dead. Skunk carries him on his back. Skunk puts Panther down and covers him with his bucket, which Panther breaks. When Skunk comes back, he sees Panther's tracks. Panther climbs a tree. Skunk 1 Apache, JicarlUa (Ooddard Pa/VM 8:228; Russell JAFL 11:263). Assinlboin (Lowle PaAM 4:202). Chilcotin (Farrand JE 2:40). Nez Perc^ (Spinden JAFL 21:21). Okanagon (Gatschot, Globus 52:137). Osage (Dorsey FM 7:15, 16). Pawnee (Dorsey CI 59:453). SanpoU (Gould MAFLS 11:107). Shoshoni (Lowie PaAM 2:267). Shuswap (Teit JE 2:751). Thompson (Teit MAFLS 6:76). Ute (Kroeber JAFL 14:270). Ute, Uinta (Mason JAFL 23:316). Wichita (Dorsey CI 21:271). Zufii (Gushing, Folk Tales 243). See also Caddo (Dorsey CI 41:99); Maidu (Dixon BAM 17:83). »Biloxi (J. O. Dorsey JAFL 6:49). Blackfoot (Wissler PaAM 2:160). Cherokee (Mooney RBAE 19:278). Cheyenne (Kroeber JAFL 13:189). Dakota (Wissler JAFL 20:126). Hopi (Voth FM 8:182). Kickapoo (Jones PAES 9:39). Laguna (Parsons Pueblo-Indian Folk- Tales, No. X, JAFL 31). Menominee (Skinner PaAM 13:392). Micmae and Passamaquoddy ( Leiand 56). Natchez (Swanton JAFL 26:193). Ojibwa (Jones JAFL 29:368; PAES 7 [pt. 2]: 117, 343; Radin GSCan 48:61). Okanagon (Gatschet, Globus 52:138). Osage (Dorsey FM 7:16). Pawnee (Dorsey MAFLS 8:275; CI 59:469). Ponca (Dorsey CNAE 6:275; JAFL 1:207). See also Celebes (Revue des traditions popiilaires 14: 547); Philippine I. (Bayliss JAFL 21:47); Visayan (Millington and Maxfleld JAFL 20:316); Ceylon (Jataka No. 543, ed. FausbSll, 6.161, 12); Bunnah (Journal Royal Asiatic Society n. s. 24); China (Stanislas Julien, Les Avad&nas 1.201); Angola (Chatelain MAFLS 1:154; A. Seidel, Geschichten und Lieder der Afrikaner 153); North American negroes (H&xrLs, Uncle Remus 53; Parsons JAFL 30:171, 181, 225, where other references to Ameri- can negro versions will be found). Compare the corresponding tale of the crayfish (Schildburgerbuch, edited by Bobertag 41) and of Brer Rabbit (JAFL 1:148; Harris, Uncle Remus 25; Fortier MAFLS 2:35; Parsons MAFLS 13:15); Brazil (Herbert Smith, Brazil, The Amazons and the Coast 551). (Quoted after Dahnhardt, Natursagen4:44.) See also Chinook (Boas BBAE 20:121); Quinault (Farrand JE 2:91); Snohomish (Haeberlin, personal information). » Okanagon (Hill-Tout JAI 41:148). Sanpoil (Gould MAFLS 11:106). ** Shoshoni (Lowie PaAM 2:271). ​sees Panther's reflection in the water. ^ He tries to hit him in the water with his fluid. When lie is unable to do so, he lies down and sees Panther in the tree. He turns to shoot him; but Panther killis him with his arrow, which he points with his claw. Second Version. — Panther sees Skunk coming, and pretends to be dead. Skunk puts him into a bucket and carries him along. Skunk says he is afraid only of whistling. Somebody whistles. Skunk is scared, puts down Panther, who breaks the bucket. Skunk finds Panther's tracks. Panther climbs a tree. When Skunk drinks, he sees Panther's reflection, and tries to kill him in the water by means of his fluid. When he is tired, he lies down and sees Panther in the tree. He shoots him and kills him. Third Version. — Skunk finds Fox, whom he puts into a pot. He says that he is afraid of whistling. Somebody whistles. Skunk runs away. Fox breaks the pot and escapes. Skunk pursues Fox, who hides in a tree. Skunk sees Fox's reflection in the water,^ and tries to kill him. When Skunk is tired, Fox shoots him. 36. Cincken Hawk and Toad (No. 28). — (This story is almost unintelligible.) Chicken Hawk and Blue Hawk are hunters. Toad and Golden Eagle (?) marry them. Chicken Hawk kills Toad. Toad's parents find her, and try to kill Chicken Hawk. They capture him and put him over the fire. Blue Hawk knows what is happening to his brother, and rescues him. 37. Chipmunk and Owl ^ (2 versions: Nos. 32 ajid 46). First Version. — Frog is the grandmother of Chipmunk. She sends her to the river, where she gathers rose hips. She meets Owl, who pretends that Chipmunk's mother wishes her to accompany Owl. Chipmunk asks Owl to cover his eyes, and runs away. She runs back to her grand- mother, and'asks her to hide her. Frog puts her into a kettle of soup, in which Chip- munk is drowned. 59 Second Version. — Frog warns her granddaughter, Chipmunk, not to go to the river. She disobeys, and meets Owl, who tries to seduce her by saying that her relatives want her to accompany him. She always replies that the particular relative is dead. Chipmunk asks Owl to cover his eyes, and escapes. Owl just succeeds in scratching Chipmunk^s hack. Chipmunk asks her grandmother to hide her. When she puts her into a basket, Chipmunk makes a noise. When she puts her into her mouth, she can not hold her. She puts her into a kettle with soup. Owl arrives. Frog says that she has not seen Chipmunk. Owl asks for a drink, discovers the soup, drinks it, and finds Chipmunk in the bottom. He kills her. Frog washes the bones of Chipmunk, and revives her. 38. MosQi'iTO'* (No. 18). — Mosquito is invited to eat choke cherries and service berries, but declines. He is offered blood, and drinks a great deal. He is killed, and small mosquitoes fly out of his body. 1 Assiniboin (Lowie PaAM 4:109). Bellacoola (Boas, Sagen 253; JE 1:84). Blackfoot (Uhlenbeck VKAWA 12:64; Wissler PaAM 2:29; GrinneU, Lodge Tales 157). Caddo (Dorsey CI 41:97). Chilcotin (Farrand JE 2:2^). Comox (Boas, Sagen 66, 80). Haida (Swanton BBAE 29:329; JE 5:265). Kaska (Teit J AFL 30:433). Kwakiutl (Boas, Sagen 168; Rep. U. S. Nat. Mus. 1895:373). Nootka (Boas, Sagen 114). Ojibwa (Jones PAES 7:117, 179). Osage (Dorsey FM 7:17). Quinault ( Farrand JE 2:100, 123). Shiiswap (Teit JE 2:753). Tahltan(TeitMS). Thompson (Teit MAFLS 6:45). Tsimshian (Boas RBAE 31:741). See also Diihnhardt, Natursagen 4:230; Pochutla, Mexico (Boas J AFL 25:206); Chatino, Mexico. (Boas JAFT. 25:237); Bahama Islands (Parsons MAFLS 13:106). 2 Soo note 1, above. ^ » •■' Okanagon (Hill-Tont JAI 41:143); Sanpoil (Gould MAFLS 11:105). LillooGt (Teit JAFL 2,5:311). Shuswap (Teit JE 2:709). Thompson (Teit MAFLS QibQ; JE 2:229, 335). ​39. Rack op Frog and Antelope * (2 versions: Nos. 29 and 69). First Version, — 43 Frog and his friends go to Antelope's tent in order to play. They fitake their clothing. Frog makes his people lie down along the race course. When Antelope is running, one Frog after another appears ahead of him. Second Version. — Chief Frog goes with his people to Fish Hawk Nest, the town of 245 Antelope, in order to race with him. They stake their property. The men and women Frogs lie down along the race track. Frog stakes his blue clothing. Antelope 247 laughs at Frog. In the beginning Antelope does not run fast; but when he finds that Frogs are always ahead of him, he runs faeter and faster until he is exhausted. 40. The Two Tsa^kap(No. 31). — There area brother and sister Tsa'Tcap. The boy 45 bathes in a lake,. and is swallowed by a charr. His sister catches the charr on the hook, and cuts it open. The brother speaks inside, and comes out.^ They go back to their tent. The sister warns him not to shoot a squirrel. He disobeys. When he shoots, his arrow falls down in a tent, in which he finds a woman, who compels him to undergo a swinging-contest. AMien the Tsa'Tcap swings, the rope does not break. When the woman swings, it breaks and she is killed.^ The sister warns him not to go in a certain direction. He disobeys, and kills a beaver. The supernatural people say that he stole it from them. He returns home and asks his sister for their father. The sister first prevaricates, and then tells him that their father has been killed by a 47 grizzly bear. The brother goes to kill the grizzly bear. He shows his strength by shooting at a tree, which falls over. He kills the grizzly bear with his arrow, skins it, and takes his father's scalp. He returns, and he and his sister move camp. 41 . The Mink ( VAEU 23) .—Mink has three brothers. He is the lover of the Grizzly- (170) Bear woman, and Grizzly Bear tries to kill the brothers. He gives them a basket which he said contains berries. As soon as Bear is gone. Mink opens the basket 1 Algonquin (E. R. Young, Algonquin Indian Tales, p. 246). Apache, Jicarilla (Goddard Pa AM 8:237). Arikara (Dorsey CI 17:143). Caddo (Dorsey CI 41:104). Cherokee (Mooney RBAE 19:271). Cora (K. T. Preuss, Die Nayarit-Expedition, Leipzig, 1912, p. 209). Eskimo, Asiatic (Bogoras BBAE 68). Natchez (Swanton JAFL 26:202 [No. 10]). Oaxaca (P. Radin and A. Espinosa, El Folklore de Oaxaca, pp. 124, 193; Boas JAFL 25:214). Ojibwa (Radin OSCan 43, 44). Piegan (Michelson JAFL 29:409). Sanpoil (Gould MAFLS 11:111). Tarahumare (Lumholtz, Unknown Mexico, 1:302). Thompson (Teit JE 8:395; JAFL 29:326). Zufii (Gushing, Zufii Folk-Tales, p. 277). See Dahnhardt, Natursagcn 4:54; Araucanian, Brazil, Cherokee, NANegro, Tupi; for North American negroes, also Parsons JAFL 30:174, 225; also Kamerun, Cross River (Alfred Mansfeld, Urwald Dokumente, Berlin, 1908, p. 224); Hottentot (Leonhard Schultzc, Aus Namaland und Kalahari, Jena, 1907, p. 528); Visayan (Millington and Maxfield JAFL 20:315). 2 See discussion Boas RBAE 31:611, 659, 687, 718, 868. 8 Apache, Jicarilla (Mooney A A 11:210). Arapaho (Dorsey and Kroeber FM 5:11). Assiniboin (Lowie PaAM 4:157). Blackfoot (Wissler PaAM 2:57). Chinook (Boas BBAE 20:21). Cree (Rassell, Expl. in Far North 205). Fox (Jones PAES 1:103). Gros Ventre (Kroeber PaAM 1:87). Hupa (Goddard UCal 1:128 [searsaw]). Lillooet (Teit JAFL 25:370). Modoc (Curtin 154). Osage (Dorsey FM 7:26). Pawnee (Dorsey CI 59:179, 474, also 235 [slide]). Ponca (Dorsey CNAE 6:161; JAFL 1:74; Am Ant 9.*97). Quinault (Farrand JE 2:82). SesheJt (HiJJ-ToutJAI 34:49). Shoshoni (Lowie PaAM 2:260, 262). Thompson (Teit JE 8:252). Yana (Sapir UCal 9:234 (elastic tree)). ​and finds it contains bear hair with which he was to be poisoned. Bear sees this and rushes after them. He kills the brothers. Only Mink survives. Mitik makes a small pit and throws something into it, which is transformed into a girl. He throws her away. He repeats this experiment, and finds a boy, whom he raises. When he sees the Bear on the other side of the river, he jumps into the water. The Bear tries to get him, makes a raft, drifts down the river. Here Mink kills him. He meets Bear's brothers, transforms himself into a fly, but is seen by the Bears. Then he transforms himself into a very small fly, which the Bear swallows without noticing it. He kills the Bear with his knife.* At Bonner's Ferry he builds a salmon weir under an overhanging rock. Every day the weirs are found empty, except that of Mink. The people see a meteor coming down, .which empties the weirs. The meteor is a basket. The thieves leave the basket and carry the fish back. The ftnimalH discover that the rope by which the meteor is let down is a snake. Owl and Lynx cut the snake. They find that in the basket there are a buffalo, a mountain goat, a frog, and a turtle. These are transformed into stones. The people try to kill the frog by strik- ing it with sticks, but they are unable to do so. For this reason the place is named Strong Belly. 42. WoLP (No. 67). — ^Wolf is married to Doe. He does not like the moccasins that his wife makes, and therefore goes to fight his brothers-in-law. The Buck hides his wife and son in a hole, and transforms himself into a deer. He goes up a mountain. The Wolves kill the people, but can not find Wolf's brother-in-law. Wolf follows the tracks of his brother-in-law; but whenever he reaches one mountain, Buck is on the following one. Finally Buck goes to his father's father, the fish KI/k!om', who is smoking. The Fish throws his mittens on the Buck, and thus hides him. Wolf enters Fish's tent, but does not see his brother-in-law. He asks for him, but the Fish denies having seen him. Fish makes the figure of a deer of grass, throws it out of the smoke hole, and it becomes a deer, which stands on the other side of the river. When Wolf sees it, he swims across the river in order to get it. Then the Fish launches his canoe and goes aboard with Buck. They catch up with Wolf and kill him. 43. Skunk ^ (No. 68). — Skunk and his younger brother Fisher live in one tent; Frog and his granddaughters Chipmunk and Big Chipmunk, in another one. The Chipmunks want to get meat; and Frog sends them to Fisher, but warns them to beware of Skunk. She tells them that Fisher always gets home in the evening. The girls wait at some distance from the tent. Skunk causes his guardian spirit to pound bones in the tent, while he himself goes out dressed like Fisher. Big Chipmunk insists that the person who came out is Fisher, and finally persuades her elder sister to go in with her. When Fisher comes home, he sends Skunk for water. Skunk is afraid to go far away, and goes to his own spring. Fisher sends him back to get water from his spring ^ and to bring in the game . He gives him a tump-line made of entrails.^ Skunk is afraid that Fisher may take the girls, but has to go. Fisher causes a gale to overtake Skunk. The tump-line breaks repeatedly, and he is almost frozen to death. Meanwhile Fisher finds the girls, and with them leaves the tent. He tells them to 1 See discussion in Boas RBAE 31:611, 659, 687, 718, 868. » Achomawi (Dixon JAFL 21:163). Coos (Frachtenberg-St. Clair JAFL 22;35). Kathlamet (Boas, BBAE 26:129). Shuswap (Teit JE 2:752). Takelma (Sapir UPenn 2:65). Ute, Uinta (Mason JAFL 23:311). Yana (Sapir UCal 9:133). See also Lillooet (Teit JAFL 25:318); Shuswap (Teit JE 2:684); Thompson (Teit MAFL8 6:67; JE 8:243, 345). » Shoshoni (Lowie PaAM 2:238, 239). Shuswap (Teit JE 2:718). LiUooet (Teit JAFL 25:309). Thompson (TeJt MAFLS 6:26; JE 8:297; Boas, Sagen 18). Ute, Uinta (Mason JAFL 23:321). ​ remove all the rotten bones, because one of these is Skunk's guardian. They go first to Chipmunk's hole, then to Big Chipmunk's, but both are too small. They climb a tree at the place where Fisher lives. When Skunk succeeds in getting home, he finds the tent empty, and after searching finds a single rotten bone that Big Chip- munk had left. Then he pursues the fugitives. By means of the bone, which is his guardian spirit, he finds the tree. He shoots it with his fluid, and it falls.* Fisher and his wife jump to another tree, but finally they fall down and are killed. Skunk restores the sisters, and they go to Big Chipmunk's tent. It is too small, but by shooting his fluid into it he enlarges it. They sleep in the tent. Wlien Skunk is sound asleep, the women leave him and go to search for Fisher. They reduce the size of the tent by means of their supernatural power, so that it becomes as small as before. They restore Fisher to life and move away. WTien Skunk is awakened, he finds himself in the narrow hole, unable to move. He succeeds in enlarging it a little by means of his fluid, and sees an opening. He pushes out his musk bag at the end of his bow; and Raven, who happens to fly by, takes it away. Skunk cuts off his legs and his arms,^ and puts one part of his body after another out of the hole. When outside, he puts himself together, l)ut parts of his entrails have been lost. He puts leaves in their place. Raven takes the musk bag to his village. He transforms it into a pup, and they play with it. Skunk reaches the village and is given food, which, however, falls right through him. He goes out, and sees the children playing with the pup. He makes signs to it, and the pup runs towards him. It is retransformed into his musk bag, which he takes away.^ 44. The Star Husband (No. 70). — Two girls sleep outside and see many stars. One of them says that she wants to marry a small star that she sees there. When she wakes, she finds herself sitting next to an old man, who tells her that he is the star. The large stars are young men; the small stars, old ones. She goes out digging roots, and against the commands of the people breaks the ground near a tree. She can look down, and sees her relatives walking about. She makes a rope and lets herself down. At home she tells what has happened, and on the following morning she is found dead, killed by the star. 45. The Woman and the Giant (2 versions: No. 30 and VAEU 23:171). First 43 Version. — A woman who is traveling with her child meets a Giant. The Giant asks » Shuswap (Teit JE 2:636). Takelma (Sapir U^eim 2:53). Thompson (Teit MAFLS 6:35, 82; JE 8:208, 253). See also JAFL 25:259. « Takelma (Sapir UPemi 2:93) . Yana (Sapir UCal 9:124). » See Boas RBAE 31:569, No. 38; 706. < Arikara (Dorsey CI 17:14). Assiniboin (Lowie PaAM 4:171). Blackfoot (Wissler PaAM 2:58; W. McCIintock, The Old North Trail 491). Caddo (Dorsey CI 41:27, 29). Chilootin (Fjarrand JE 2:28). Dakota (Riggs CNAE 9:90). Ores Ventre (Kroeber PaAM 1:100). Kaska (Teit JAFL 30:457). Koasati (personal information from Dr. J. R. Swanton). Micmac (Rand 160, 306). Otoe (Kercheval JAFL 6:199). Pavmee (Dorsey CI 59: 56; Grinnell JAFL 2:197). Quinault (Farrand JE 2:108). Shuswap (Teit JE 2:687). Songish (Boas, Sagen 62). Tahltan (Teit MS). Thompson (Teit MAFLS 11:7). Ts'ets'aut (Boas JAFL 10:39). Wichita (Dorsey CI 21:298). See also Arapaho (Dorsey and Kroeber FM 5:321); Crow (Simms FM 2:301). BSce discussion in Boas RBAE 31:762 et seq.; also Chippewayan (Lofthouse, Transactions Canadian Institute 10:50). BanpoU (Gould MAFLS 11:105). ​her how it happens that her son is so white. She tells him that she cooked him in 45 order to make him white. He asks to be treated in the same way, and is killed. Second Version. — ^A woman has gone out berrying, and puts her child down in the grass. A giant steps up to her and asks why the child, whom he calls his brother, is so white. The woman says that this is the result of roasting. The giant asks to be roasted too. The woman puts him into an oven, covers him over with stones, lights the fire, and kills him. — A giant who sits on the bank of a river is overtaken by some boys, who kill him by shooting him from behind. 46. The Giant (2 versions: Nos. 51 and 76). First Version.— T^o brothers go out hunting. The elder one shoots a bighorn sheep. He starts a fire, and dries the meat over the fire. He roasts a piece of the meat, and does not like the taste. Then he cuts a piece of flesh from his body, roasts it, and likes the taste. He eats himself entirely. The younger brother goes out to search after him. He sees a fire, and hears his brother saying, '*I love my brother, and it will take me two days to eat him." The transformed brother pursues him, strikes him with his intestines, and kills him. The elder brother's wife goes out to search for her husband. Something tells her to 85 put sharp stones on her clothing. She does so. The man strikes her with his intes- tines, but tears them. She nms home and tells the people what has happened. They move camp. The man's wife and his son alone remain. Crane stays near by. The transformed man comes. He takes the child and tears it in two. The woman offers to wash it, goes out, and runs away. She tells the people what has happened. Crane hides in a hole near a steep bank. When the man pursues his wife, he passes this place, and Crane kicks him into the water, where he is drowned. Second Version. — A young man goes hunting sheep and dries the meat. Suddenly he seed two slices of meat, which he eats and which he likes. When he sits down, he feels a pain, and sees that he has eaten of his own flesh. He cuts one piece after another from his body until only bones and intestines remain. After three days one of his elder brothers goes to look for him. When he finds him, the transformed brother says that he loves him, but kills and eats him. Thus he kills all his brothers. The youngest one is warned by his guardian spirit. The boy makes his escape, and tells the people to leave. The hunter's wife stays behind with her son. When the man arrives, he holds his son tightly and makes him dance. The woman pretends that she wants to wash the child, and runs away. When she reaches the people, they make a hole next to a cliff, and one of them kicks him into the water, where he is drowned. 47. RABBir, Coyote, Wolf, and Grizzly Bear (No. 45). — Rabbit runs past Coyote, saying that he has been scared. Coyote follows, passes Wolf, and tells him that he has been scared. Wolf passes Grizzly Bear and scares him. They all reach a prairie, where they sit down and ask one another what frightened them. One accuses the other, while Rabbit finally says that snow fell from the trees and frightened him. They laugh and separate. 48. Lame Knee ^ (No. 20). — ^The chief orders the people to break camp in order to plant tobacco. The young men tell Lame Knee to take away the chief's wife. He holds her when she comes to draw water. The chief is told that Lame Knee is holding his wife. He sends repeatedly, ordering him to let her go, but Lame Knee refuses. Then the chief cuts off Lame Knee's head, which rolls away smiling. He cuts off his arms and his legs. When the people are asleep, they hear the voice of Lame Knee, who has come back to life. He kills the chief and marries his wives. 49. The Youth who Killed the Chiefs ^ (No. 21). — The daughter of an old man is married to a chief, who kills all her sons, while he allows her daughters to live. The chief hunts buffaloes, but is stingy, and does not give any food to his parents- in-law. The woman has a son, but conceals the fact from her husband.' When the 1 Blackfoot ( Wlssler PaAM 2: 143). «Arapaho(FM 6:298). Blackfoot (Wisaler PaAM 2:53; Qrinnell, Lodge Tales %V See also Dakota (Riggs CNAE 9:101); ​boy grows up, the woman tells her father to shoot a buffalo cow. The chief demands it, but the woman's father refuses to give it up. Wlien the chief tries to kill the woman's 30 father, her son shoots him. The youth enters the chief's tent, kills his wives, and gives the tent to his mother. He goes traveling, and reaches a village in which the people are hungry. A woman gives him a little to eat; and when he is not satis- 31 tied, she tells him that the chief is rich but stingy. The youth goes into his tent. The chief becomes a rattlesnake, which he kills. Then he gives meat to the people. He goes down the river to another village, where the same happens with the Grizzly- 32 Bear chief. He goes on down the river, and the same happens to the Buffalo chief, 50. Little Sun (No. 71). — The chief at Fish Hawk Nest, Crazy Old Woman, wants 249 to go to war, and calls for a runner. Little Sun offers to go . He starts when the people begin to play ball in the afternoon. He arrives at the place to which he had been sent, which is far distant, before the people stop playing ball in the evening. He arrives dragging his blanket. He tells Chief Not Sitting Down Long what is wanted . He tells 251 the chief that his people are to work for three days preparing bows and arrows, and then to start. They are to meet at Low Hills. In the afternoon Little Sun starts back, dragging his blanket, and arrives at Fish Hawk Nest in the evening. After four days they start, and meet at Low Hills at noon. Among the warriors are Pipe Lighter and his friend. They are hungry. Pipe Lighter shoots at a burl on a tree, 253 which is transformed into a bear. The first time his arrow strikea, it sounds Uke wood. The second time he kills the bear. The people are afraid of him. When the people are hungry again, his friend spears a piece of wood in the water, which is transformed into a charr. The first time he strikes it, it is wood ; the second time, it is a fish . In the evening they reach the village of their enemies. Two scouts, Lamb Hat and Raven 255 Hat, go out and see the village of the eromy. The people (except one man, who is suspicious) think they are animals. Lamb Hat transforms himself into a lamb, and 257 is able, with the other warriors, to go down a slope of loose stones without making any noise. Crazy Old Woman's son, Rattling Claws, goes with Not Sitting Down Long, who captures Chief Hare Lip, and shouts that he is holding him. Rattling Claws counts coup for the chief. Early in the morning all the enemies have been killed. The one man, who had been suspicious, keeps away. In the morning he sees that 259 the village has been destroyed. The warriors spare him and let him carry the news back to his people. While the warriors are going back. Rattling Claws brags, and says that Chief Not Sitting Down Long counted coup for him. The chief becomes angry, and wishes him to be killed by a grizzly bear. They arrive at Fish Hawk Nest, Rattling Claws going ahead, indicating that he is chief warrior. Chief Crazy Old Woman tells them to rest and then to go out hunting. Rattling Claws and one of his 261 elder brothers go hunting bighorn sheep. The elder brother tries to frighten him, saying that he is being pursued by a bear. ATien a grizzly bear is really coming, and the elder brother warns Rattling Claws, he does not believe him, and is killed by the bear. This is due to the wish of Chief Not Sitting Down Long, whom he had offended. 51. Pine Cone (No. 72). — Two friends, Lamb Hat and Wolverene Hat, are hunting 261 mountain goat. When enemies come, the one transforms himself into a mountain 263 goat, which climbs the steep mountain. The other one becomes a wolverene, and runs back along a ledge upon which they are standing. The enemies pursue them, and the friends reach an old man named Pine Cone, who is hunting muskrats. They warn him, but he disbelieves them. When he sees the enemies coming, he hides, and 265 puts his blanket over a figure made of rushes, intending to deceive the enemies. The enemies find him, and he tries to shoot them. His arrows hit them, but do not pierce them. His last arrow has no point, and with it he kills one of the enemies, who then attack him. He tries to ward off their arrows with his bow, but is killed. The ene- mies go back. When the people of the two friends reach the lake, they find the body of Pine Cone. ​52. The Kuyo^'kwe (No. 73). — The people are moving camp, and a woman is left behind boiling bones. The Kuyo'kwe arrive and look into the tent. They enter, take off their clothing, and the woman makes a fire for them and gives them to eat. She throws melting fat into the fire, which startles the Kuyo^kwe. She takes this opportunity to run away. She carries a torch. The Kuyo^kwe pursue her. She reaches a cliff and throws down the torch, while she herself jumps aside.* The Kuyo^we believe that they are still following her, and fall down the precipice. The woman follows the people, and tells her son to take the property of the dead enemies. Thus the boy becomes a chief. 53. The Great Epidemic (No. 74). — During an epidemic all the people die. One man only is left. He travels from one camp to another, trying to find survivors. He sees some tracks, and thinks that some people must have survived. He notices what he believes to be two black bears, follows them, and finds a woman and her daughter. He marries first the woman, then her daughter, and the present Kutenai are their descendants. 54. The Giant (No. 75). — The people in a village are eaten by a Giant. An old couple live at the end of the village. The Giant enters their tent, and says that he will eat them in the morning. The old woman wakes up. She calls her husband, who cuts off the Giant's head. 55. The Man and the Wasps (No. 19). 56. The White Man (No. 22). — A white man is chopping off a branch on which he is sitting. He is warned, but continues until he falls down. 57. The Frenchman and his Daughters * (No. 23). — A Frenchman has three daughters. When walking in the woods, he finds a stump, which is the home of the Grizzly Bear. The Grizzly Bear demands to marry the Frenchman's daughter. He takes the eldest daughter to the stump. She marries the Grizzly Bear, but runs away in the evening because she is afraid. The same happens with the next daughter. The third daughter goes to the Grizzly Bear and stays with him. The young woman's mother goes to see how she fares. During the night the Grizzly Bear is invisible. In the morning she sees him again. 58. The Mother-In-Law Taboo (No. 77). — The men were ashamed to talk to their mothers-in-law. Only those who disliked their mothers-in-law talked to them. 1 Blackfoot (Uhlenbeck VKAWA 13:171, 197). Kaska (Teit JAFL 30:431). Shoshoni (Lowie Pa AM 2:273). Ts'ets 'aut (Boas JAFL 10:45). Ute, Uinta (Mason JAFL 23:316). See Bolte und Polivka, Anmerkungen zu den Kinder- u. Hausmarchen der Bruder Grimm, 2: 229. |
* ↑ Apache, Jicarilla (Russell JAFL 11 :257). Arapaho (Dorsey and Kroeber FM 5:383, 387). Assiniboin (Lowie PaAM 4:170). Beaver (Goddard PaAM 10:234). Chilcotin (Farrand JE 2:12). Chippewayan (Goddard PaAM 10:48; Lowie ibid. 192; Petitot 359; much distorted in Lofthouse, Transactions Canadian Institute 10:46). Dog-rib (Petitot 323). Gros Ventre (Kroeber PaAM 1:88). Hare (Petitot 144). Kaska (Teit JAFL 30:437). pkanagon (Gatschet, Globus- 52:137). Ponca (Dorsey CNAE 6:30, 215). Sanpoil (Gould MAFLS 11:108). Shoshoni (Lowie PaAM 2:295?). Shuswap (Teit JE 2:649; Dawson TRSC 32; Boas, Sagen 4). Sia (Stevenson RBAE 11:48). Thompson (Teit MAFLS 6:45; also 76; 11:57). Ute, Uinta (Mason JAFL 23:318).
* ↑ See discussion in Boas, RBAE 31: 727 (references to Okanagon, Shuswap, Thompson, Tsimshian, Wasco, Wishram).
* ↑ Shoshoni (Lowie- PaAM 2:252, 253). Ute (Powell R B A E 1:52).
* ↑ Thompson (Teit MAFLS 6:39, 74).
* ↑ Shuswap (Boas, Sagen 9). Thompson (Teit MAFLS 6:37, 11:11; JE 8:215; Hill-Tout BAAS 65:534).
* ↑ Lillooet(TeitJAFL 25:328). Nootka (Boas, Sagen 108). Shuswap (Boas, Sagen 9; Teit JE 2:684). Thompson (Teit MAFLS 6:37; JE 8:215; Hill-Tout BAAS 69:534).
* ↑ See R B A E: 31:784.
* ↑ See discussion in Boas RBAE 31:727 (references to Okanagon, Shuswap, Thompson, Tsimshian, Wasco, Wishram).
* ↑ Shoshoni (Ix)wie PaAM 2:252, 253). Ute (PoweU RBAE 1:52).
* ↑ Blackfoot (Uhlenbeck VKAWA 13:156, 158). Hidatsa (Matthews 68). Shuswap (Teit J E 2:674, 694), etc. Takelma (Sapir U Penn 2:125, 157).
* ↑ Shuswap (Teit J E 2:693).
* ↑ Beaver (Goddard Pa A M 10:235). Gros Ventre (Kroeber Pa A M 1:88–90). Kaska (Teit J A F L 30:437). Okanagon (Gatschet, Globus 52:137). Thompson (Teit MA F LS 6:76).
* ↑ See p. 296, No. 18.
* ↑ Assiniboin (Lowie PaAM 4:122). Nez Percé (Spinden MAFLS 11:190). Okanagon (Teit MA FLS 11:76). Shoshoni (Lowie PaAM 2:276 [first part only]). Shuswap (Boas, Sagen 6). Thompson (Teit JE 8:208; MAFLS 11:32). See Thompson (Teit MAFLS 6:29).
* ↑ Assiniboin (Lowie PaAM 9:108, 112). Shuswap (Teit JE 2:633 [here it is merely said that Coyote is too lazy to rise], 741). Thompson (Teit MAFLS 11:7).
* ↑ See Sanpoll (Gould MAFLS 11:104).
* ↑ Caddo (Dorsey CI 41:102). Pawnee (Dorsey CI 59:458). Shoshoni (Lowie PaAM 2:258, 259, 261).
* ↑ Assiniboin (Lowle PaAM 4:116, 204). Blackfoot (Wissler PaAM 2:35; de Josselin de Jong VKAWA 14:18). Crow (Simms FM 2:284).
* ↑ Blackfoot (de Josselin de Jong VKAWA 14:72; Uhlenbeck VKAWA 13:177). Caddo (Dorsey CI 41:100). Crow (Simms FM 2:285). Hupa (Goddard UCal 1:167).
* ↑ See p. 290, note 4.
* ↑ Blackfoot (Uhlenbeck VKAWA 13:176). Chippewayan (Lofthouse, Transactions Canadian Institute 10:44). Nez Percé (Mayer-Farrand MAFLS 11:140, 142). Shoshoni (Lowie PaAM 2:276). Shuswap (Teit JE 2:678). Sia (Stevenson RBAE 11:148). Thompson (Teit MAFLS 6:38; JE 8:216). Tillamook (Boas JAFL 11:142). Ute, Uinta (Mason JAFL 23:301).
* ↑ Arapaho (Dorsey and Kroeber FM 5:239 [Big Owl]). Bellabella (Boas, Sagen 241). Bellacoola (Boas, Sagen 249). Chilcotin (Farrand JE 2:36). Chinook (BBAE 20:110). Comox (Boas, Sagen 89). Cowichan (Boas, Sagen 49). Fraser Delta (Hill-Tout JAI 34:347). Hopi (Voth FM 8:173). Kato (Goddard UCal 5:236). Kutenai (Int. Congr. of Anth., Chicago, 1894, 283, 284; E. F. Wilson, Our Forest Children, 1890, 3:166). Lillooet (Teit JAFL 25:314). Micmac (Rand 183). Nez Percé (MAFLS 11: Mayer-Farrand 176; Spinden 192). Osage (Dorsey FM 7:41). Rivers Inlet (Boas, Sagen 224). Shoshoni (Lowie PaAM 2:288). Shuswap (Teit JE 2:698). Squamish (Boas, Sagen 57; Hill-Tout BAAS 70:545). StsEē'lis (Hill-Tout JAI 34:347). Thompson (Teit MAFLS 6:63; 11:26; JE 8:265). Ute (Powell RBAE 1:45).
* ↑ The following are parallels of similar matches: Climbing: Chinook (BBAE 20:57). Coos (Frachtenberg CU 1:91). Luiseño (Du Bois UCal 8:148). Nez Percé (Splnden MAFLS 11:194). Quinault (Farrand JE 2:103). Shuswap (Boas, Sagen 2; Teit JE 2:645). Wishram (PAES 2:87). Diving: Alsea (personal communication from L.J. Frachtenberg). Chinook (BBAE 20:57). Comox (Boas, Sagen 79). Nez Percé (Spinden MAFLS 11:194). Pawnee (Dorsey CI 59:228). Quinault (Farrand JE 2:103). Shoshoni (Lowie PaAM 2:277). Shooting: Chinook (Boas, BBAE 20:58). Kathlamet (Boas, BBAE 26:67). Nootka (Boas, Sagen 107). Tlingit (Boas, Sagen 319). Wrestling: Shoshoni (Lowie PaAM 2:277). Wishram (Sapir PAES 2:89). See also Kathlamet (Boas, BBAE 26:138); Thompson (Teit JE 8:244, 245, 340; MAFLS 6:67); Lillooet (Teit JAFL 25:319). Eating: Luiseño (Du Bois UCal 8:148). Shoshoni (Lowie PaAM 2:277). Sweat house: See Boas, RBAE 31:807, 808; also Yana (Sapir UCal 9:69, smoke test). Waking: Kathlamet (Boas BBAE 26:115); Luiseño (Du Bois UCal 8:149); Quinault (Farrand JE 2:104) Harpooning: Chinook (Boas BBAE 20:33, 58). Tillamook (Boas JAFL 11:25). Yana (Sapir UCal 9:71). Gambling: Chinook (Boas BBAE 20:34). Quinault (Farrand JE 2:113). Tillamook (Boas JAFL 11:31). Wishram (Sapir PAES 2:81, 85). See also Boas RBAE 31:812; Yana (Sapir UCal 9:69 et seq.; Luiseño (Du Bois UCal 8:148 et seq.)
* ↑ Blackfoot (Uhlenbeck VKAWA 13:191).
* ↑ For the attempted theft see: Nez Percé (MAFLS 11; Mayer-Farrand 173; Spinden 186). Okanagon (Hill-Tout JAI 41:144).
* ↑ See p. 296, No. 18.
* ↑ See p. 296, footnote 4.
* ↑ Compare the related tales: Pawnee (Dorsey CI 59:231). Shuswap (Teit JE 2:642). Thompson (Teit MAFLS 6:32; JE 8:313; also Teit MAFLS 11:2).
* ↑ Nez Percé (Mayer-Farrand MAFLS 11:142).
* ↑ See p. 304, No. 30.
* ↑ Shuswap (Teit JE 2:624).
* ↑ See Boas RBAE 31:88; also Blackfoot (Uhlenbeck VKAWA 13:157).
* ↑ Okanagon (Hill-Tout JAI 41:160). Shuswap (Teit JE 2:676). Thompson (Teit MAFLS 6:64, 11:25; JE 8:240).
* ↑ For the second part see: Cœur d'Alfene (Teit MAFLS 111121). Flathead (Wilson, Trans. Ethn. Soc. of London, 1866, 4:313). Hupa (Goddard UCal 1:124). Lillooet (Teit JAFL 25:303). Nez Percé (Spinden JAFL 21:15; Mayer-Farrand MAFLS 11:139). Okanagon (ffill-Tout JAI 41:146; Teit MAFLS 11:67, 70). Sanpoil (Gould MAFLS 11:101). Seshelt (Hill-Tout JAI 34:43). Shoshoni (Lowie PaAM 2:275, 278). Shuswap (Teit JE 2:629, 741). Thompson (Teit MAFLS 6:27, 28; 11:7; JE 8:205, 301; Hill-Tout BAAS 1899:559; FL 10:207; Boas, Sagen 18), Wishram (Sapir PAES 2:3). Also Caddo (Dorsey CI 41:61, 108).
* ↑ Assiniboin (Lowie PaAM 4:101). Chippewayan(Petitot373; a much-distorted version, Lofthouse, Transactions Canadian Institute 10:43). Crow (Simms FM 2:283). Gros Ventre (Kroeber PaAM 1:65). Ojibwa (Carson JAFL 30:492; Jones PAES 7, pt. 2, 469). Shoshoni (Lowie-St. Clair JAFL 22:279). Shuswap (Teit JE 2:624; see also 671). Slavey (Bell JAFL 14:26). Thompson (Teit MAFLS 11:3). Yana (Sapir UCal 9:211). See also Chilcotin (Farrand JE 2:25).
* ↑ Kaska (Teit JAFL 30:443). Shoshoni (Lowie PaAM 2:245). Thompson (Teit MAFLS 6:33, 11:2).