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''UNIVERSITY OF CALIFORNIA PUBLICATIONS

AMERICAN ARCHAEOLOGY AND ETHNOLOGY

Vol. 1 No. 2

 

HUPA TEXTS

BY

PLINY EARLE GODDARD

BERKELEY
THE UNIVERSITY PRESS
March, 1904

PRICE $3.00
'' 

 

UNIVERSITY OF CALIFORNIA PUBLICATIONS
DEPARTMENT OF ANTHROPOLOGY

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UNIVERSITY OF CALIFORNIA PUBLICATIONS V. |» av

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AMERICAN ARCHAEOLOGY AND ETHNOLOGY Mt

VOL. 1 No. 2 AWTH

 

HUPA TEXTS

BY
PLINY EARLE GODDARD.

 

 

 

CONTENTS.
MYTHS AND TALES. PAGE
I. Yimantiwifyai.—Creator and Culture Hero... ..........0.ceeeeeee- 96
Il. XaxdwilwaL—Dug-from-the-ground oo... eee eee eee Peat 135
II. Xontetiwditeete.—Rough-nose 00. ieee eee eet 150
IV. Yinikatsisdai.—He-lives-south 0A 157
Vv, Naxkekosnaduwdal:--Pwo-neck 0) ea 162
VI. Litciwdii yadeLttses—At Sand-place They Lived.................... 169
VI. Xonsadiii Kinteiwiltewil.—Xonsadii Young Man ...... ........... 174
VIII. Datewindii Xonaiswe.—Gooseberry-place Brush Dance ........ 179
IX. Mimedakft Kyiiwintsit.—At Mimetakit She Pounded
PCCOnT Ree kL VAG ae er ee Arig Bieter ys Pais: iat 185
X. Tddin KeitLo.—By the River She Made Baskets.................. 189
XI. The Cause of the Lunar Eclipse
MUI Origin of Wires a ee EU e RT cate cocoa,
XIN. The Coming of White Men (by McCann)... 198
XV, “The Coming of White'Men’ (by Nettie) i.) 0s ee, 200
TEXTS RELATING TO THE DANCES AND FEASTS.
XV. The Young Man who Threw Himself with the Arrow.. ........... 202
XVI. he Scabby Young) Manji cs sae se crt ah yearns 207
OVI: The Passing of theKaxdnar ce ek ee ee cage
XVI he} Spoiling on the World. wise uae Ai ake 220
AUX! Formula) of thé: Jumping Dance ie 2 Oe! Bae 226
XX. Prayer of the Priest at the Jumping Dance............ 228
XXI. Origin of the Jumping Dance... EMS LS COMPRA Stier NIL, 229
AI Hormula of the Acombeneta eV sao nal ake 233
XXIII.
XXIV.
XXV.
XXVI.
XXVII.
XXVIII. yy
XXIX. Formula of the Rain-rock Medicine... hae aN aN as 270

Am. AROH. ETH. 1, 6*

 
''XXXII.
XXXII.
XXXIII.
XXXIV.

XXXVI.
XXXVII.
XXXVIII.
XXXIX.

XLI.
XLII.
XLII.

XLV.
XLVI.
XLVII.
XLVI.
XLIX.

LI.

FORMULAS OF PRIVATE MEDICINES.

Formula of Medicine for Pregnant Women (Deer’s Medicine) 275
Formula of Medicine for Pregnant Women (Bear’s Medicine) 276

Formula of Medicine for Childbirth .... RUS si Joel esti aan 278
Formula of Medicine for the Birth of First Child... 280
Formula of Medicine to Cause the Infant to Grow Fast ..... 286

Formula of Medicine to Cause the Infant to Grow Strong... 288
Formula of Medicine to Insure Long Life for the Infant........ 292
Formula of Medicine to Protect Children in Strange Places.. 299

Formuls of Womans love Medicine ©. 305
Formula of Medicine to Shorten Period of Exclusion after
Monstriation 2e1ou ae rs ieee ed OU Stas 310
Formula of Medicine for Going in Dangerous Places with a
Wan) keV reese Re ays, the ye ee 314
Formula of Medicine for Going Among Rattlesnakes... 317

Formula of a Deer Medicine
Formula of a Deer Medicine

 

Formula of Medicine for Making Baskets... 324
Formula of Medicine for Wounds Made by Flint Arrowheads 328
Formula of Medicine for Going to Ware... 0c. cece cee 332
Formula of Medicine for Acquiring Wealth... 0... 336
Formula of Medicine for Green Vomit... cee eee eee 340
Formula of Medicine for Spoiled Stomach.......... 2.000. 346
Formula of Medicine for Purification of One Who has Buried

the Dead’ (Mary Marshall) 2.0 Ne 351
Formula of Medicine for Purification of One Who has Buried

the: Dead: GailysH ostlor) (2 ae 360

[90]
''HUPA TEXTS:

INTRODUCTION.

This collection of texts is offered primarily as a basis for the
study of the Hupa language, which seems to differ considerably
from the other languages of the Athapascan stock in the Pacific
division. Connected texts furnish the most satisfactory material
from which to discover the structure of the grammar. Many verb
forms and peculiar usages are met with in texts which one would
never discover by questioning. The more delicate shades of
meaning of individual words are brought out by the aid of texts.

In presenting the Indian text the usual form has not been
followed for several reasons. The text has not been punctu-
ated because it seemed best to leave it in such a form that others
might construe it as they pleased. The interlinear and free trans-
lations show the author’s interpretation of the original. Con-
trary to the prevailing custom, hyphens have been used, as it
seemed of great importance to divide the words into syllables,
especially in so highly synthetic a language where each syllable
has considerable individuality. The usual method of employing
digereses to separate vowels not forming diphthongs interferes
with diacritical marks, and leaves the affiliation of the consonants
unindicated. The syllabication has been determined from a
native speaker of the language in almost every instance.

Great confusion between quantity and quality of vowel sounds
exists not only in English, but in German, French, and other
continental languages as well. Length of time has been con-
founded with closeness of quality and shortness of time with
openness of quality. The result has been that, with few excep-
tions, those who have recorded Indian languages have intended
to mark the quantity, but they have really indicated only the
quality of the vowel.

In the following texts the main effort has been to represent
properly the quality of the sounds. The vowel U with the macron,

(91]
''92 University of California Publications. (Am. Arca. Ers.

for instance, indicates the vowel which stands at the extreme
of the vowel seale next to the semi-vowel w. It may be either
long or short in quantity (the time occupied in speaking).
The quantity has not been marked, partly because of the difficulty
in determining duration by ear, and partly for lack of available
characters. There seems to be no justification for considering
all vowel sounds as falling into two divisions of length. To
represent all shades of length is clearly impossible. In the Hupa
language at least, the length of time spent in uttering the conso-
nants, as well as the quantity of the vowels, is of some importance
in determining the weight of the syllable. Notwithstanding
these difficulties some attempt would have been made to represent
a phase of speech so evidently important as that of time, had not
means been at hand for a more perfect determination. By means
of the Rousselot apparatus it is possible to determine within a
few thousandths of a second, the time occupied by either a vowel
oraconsonant. About four thousand Hupa words have already
been recorded with this apparatus.

No attempt has been made to mark the relative pitch of the
vowels in the texts of Indian languages so far published. The
Rousselot machine reveals the pitch much more precisely than it
ean be fixed by ear.

The stress accent would have been marked had it existed as a
fixed accent. Words of two syllables are often evenly stressed.
Longer words usually have every second syllable stressed, but
they are heard with the principal accent now here and now there.
These matters of quantity, pitch, and stress are to be considered
in a paper on the phonology of the Hupa language. <A detailed
study of the morphology, based on these texts, has furnished
material for a paper now being prepared for publication.

The subject matter of these texts has been arranged in three
divisions. First have been given a number of myths and tales.
The first myth is evidently a composite. It is the nearest
approach to a creation myth to be found among the Hupa.
Several of the texts in this first division deal with important
personages in Hupa mythology and are deemed by them to be
worthy of serious consideration. Others are tales evidently
intended to teach a moral. Number ix was no doubt told to
''Vou. 1.] Goddard.—Hupa Texts. 93

young mothers that they might treat their children more kindly.
The texts relating to the dances and feasts, which form the
~ second part, were secured that it might be known what the Hupa
himself thinks of the origins and purposes of his great religious
ceremonies. The last portion of the collection consists of what
may be called formulas for want of a better name. In their
particular form they are perhaps peculiar to this culture area.
These formulas may be thought to exert their power in one or all
of three ways. The spirit of the recitor may be viewed as under-
going the journey and hardships undergone by the originator of
the medicine and in a vicarious manner meriting favor; the
good-will of the originator of the medicine may be aroused by the
recital of his deeds; or the very words themselves may be thought
to have the power of self-fulfillment.

Most of the texts here given were collected during two visits to
the Hupa in the summer and fall of 1901. A few were obtained
in the summer of 1902, and still others were added in October
of the same year. The texts were taken down from the lips of
the narrator in the presence of an interpreter who made sure that
all was recorded in proper order. Interlinear translations were
made with the aid of the interpreter. The words occurring in the
text have since been carefully studied by comparing them with
the same words occurring elsewhere in the texts. Especial study
has been made of the verbs, as many forms as possible having
been secured by questioning. No changes have been made in the
texts in editing, except where errors of the ear or hand were
evident.

Oscar Brown served as interpreter for the texts recorded in
the summer of 1901. These were revised by the aid of his
brother, Samuel Brown, who served as interpreter in recording
most of the remaining texts. James Marshall assisted with many
of the texts, especially those recorded from his wife, Mary
Marshall. Miss Ada C. Baldwin (Mrs. David Masten) was able to
give especially valuable help because of her knowledge of English.
Julius Marshall has in many cases suggested correct renderings
for the Indian words. To these Hupa thanks are due for their
patience and interest in this most difficult task of preserving the
language and lore of their people.
''94

al

Pe ot G26 Ol Ei Oo

*<

University of California Publications. (Am. Arcu. Eru.

KEY TO THE SOUNDS REPRESENTED BY THE
CHARACTERS USED.

as in father.

nearly of the same quality, but of longer duration. It is used
as a matter of convenience to distinguish a few words
from others nearly like them.

as in aisle.

as in net.

as in they but lacking the vanish.

the sound of é followed by a vanish.

as in pin.

as in pique.

as in note.

amore open sound than the last, nearly as in on.

as in boil.

as in rule.

nearly as in but, a little nearer to a.

a faint sound like the last. Sometimes it is entirely wanting.

as in yes.

Ww asin will.

Ww

hw

an unvoiced w which occurs frequently at the end of syllables.
When it follows vowels other than 6 or i it is preceded by
a glide and is accordingly written uw.

the preceding in the initial position. It has nearly the sound
of wh in who.

as in let.

an unvoiced sound made with the tip of the tongue against the

teeth, the breath being allowed to escape rather freely at
one side of the tongue.

nearly like the preceding, but the sides of the tongue are held
more firmly against the back teeth, resulting in a harsher
sound often beginning with a slight explosion. Some
speakers place! the tip of the tongue in the alveolar
position.
''Von. 1.] Goddard.—Hupa Texts. 95

tm ON MAOH PPB B

te
dj

as in English.
usually as in English, but sometimes very short.
as ng in sing.
as in English but somewhat stronger.
has the sound of jota in Spanish.
as in sit.
the corresponding voiced continuant; only after d and rare.
as sh in shall. It seldom occurs except after t.
is spoken with the tongue on the teeth.
an easily recognized, somewhat aspirated surd in the position
of d.
an unaspirated surd which is distinguished from d with
difficulty.
ky asurd stop having the contact on the posterior third of the
hard palate. Except before e, 6, i, and i a glide is
noticeable and has been written as y.
gy the sonant of the preceding, occurs rarely.
when written before a back vowel (a, 0, 6, fi, i) without
a following y, stands for a surd nearly in the posi-
tion of ¢@ in come, but the contact is very firm. The
resulting sound is very harsh and quite unlike the
English sound.
is a velar surd occurring only before back vowels.
as ch in church.
the corresponding voiced sound equivalent toj or soft g in
English.
''10

12

MYTHS AND TALES.
rE

Yimantiiwifyai.—Creator and Culture Hero.*

ted-x6l-tewe-dih e-nah na-teL-dite-tewen kit-di-wil-lik-kan

Myth-place it was he grew. Inner house wall
me-neik teis-lan mit kyi-win-dil hai-ya-mit-fi hai Lit
behind hewasborn, then there was a And that smoke

ringing noise.
xon na-tse teL-tewen n6-nai-niL-kit hai xo e-nafi kit-kit-de ya-

him before grew settled. That fire was Rotten pieces
there. of wood

wiL-kas hai-yaL hai x6-la me na-nal-dit-tsit-din xon wes-kas

he threw And his in where it fell fire lay.
up. hand
hai-ya-hit-djit-ii kat x6-kai na-teL-dite-tewen ki-xfin-nai a-tin-
And then after grew Kixtinai every-
him
‘dii nin-nis-an metiik me-la d6-ni-hwof na-nan-deL hai-ya-miL
where world over. Some of bad became. And
them
dé-teii-wes-yo hai a-tcon-des-ne kyi-wi-yfl d6-xds-le d0-he-teL-
he did not like that, he thought. Food was not. It had not
tewen La ki-xfin-nai a-tin yOn-tan hai kyi-wi-yfl-ne-en kit-La-
grown. One Kixtnai all kept that food used o be. Deer used
xfin-ne-en a-tin mitc-tcin-a nO-na-nin-tse hai-yaL hai d6-teti-wes-
to be all infrontof heshutadoor. And that he did not

yo hai-yat hai win tcit-tes-yai tefik-qal ded nin-nis-an né-djox
like. And that for hestarted walking. This world in the
middle
tein-nes-dai hai-yaL dex na-ten-in-hit fin-kya is-de-au na-da-a
he sat down. And  thisway whenhelooked he saw madrofia standing.
hai-yaL hai mis-sits win-d6-wit-tefit defik ai-kin-te kit-La-xfin
And its bark he took, so long deer
me-nefik-nin-dik mé-kin-te xon-na-we ye-tei-win-tan hai hai-
its back strap the length of. His quivert he put in that. And
*Told at Hupa, June, 1901, by Emma Lewis, wife of William Lewis, a

woman about fifty-five years of age, a native of Tsewenaldin (Senalton
village). It seems that no other Hupa knows this myth in its connected form.

+ Xon-na-we is a receptacle for the bowand arrows, which can be closed.
[96]
''Vou. 1.] Goddard.—Hupa Texts. 97

yaL kat tcit-tes-yai x0-wii tein-nin-ya-yei hai ki-xfin-nai hai
he started To him he came, that kixdnai who
out.

kyti-wi-yil kit-Lta-xiin mite-teii-a n6d-na-wiL-dits-tse x0-tcin
food deer in front of had a door shut. To him
ye-teii-wif-yai d6-sa-a teii-win-da mil a-din-na-we* me-tcii na-na-

he went in. A little he stayed then his quiver in he
while

kis-le hai-ya-hit-djit-fim tee-nin-tan hai is-de-au sits kydts sil-
felt. And then he took out that madrofia bark. Sinew it
len-ne-x0-lim hai-ya-miL-fii a-teon-des-ne hai-yO ki-xfin-nai
had become. And he thought that kixdinai
a-tcon-des-ne hai-yO x6-da-tih kin tet-tewen kit-La-xtin hai-ya-

thought, “There I see too has grown deer.” And
hit-djit-f a-x0L-tcit-den-ne kit-La-xfin tse-me-dé-tewii niL-
then he said to him, “Venison I feel hungry for; dry
tsai d6-me-diw-tewin yi-man-ti-win-yai an hai-ya-miL-in teit-
meat Ido not want,” Yimantiwifyai said And

it.
tes-yai hai ki-xfin-nai hai kit-La-xtin miix-xa teit-tes-yai hai-ya-
went that kixtinai. That deer after he went. And
hit-djit-in tced-xdt-dit-teL-en hai x0n-naL na-te-tse-yei nin-
then he watched along that Before he opened
one. him the door.
nis-an me hai-ya de-me na-kyi-wil-wel da-tin-hwe-e d6-kit-ti-yauw
Moun- in there in he kept them Nowhere they went out
tain shut up. to feed.
hai-ya-miL-ii kft tedL-tsit da-na-di-wil-Lat na xon-ta-tcin
And he found He ran back back to the house.
out.

hai-yaL-i a-din-na-we tce-na-nin-tan xon-ta kfit da-na-win-tan
And his quiver he took out. House on_ he put it down.
hai-yaL-Gn kin-nif-en hai ki-xfin-nai kit-La-xiin hai-yaL-fii
And brought it that kixfinai, the deer. And
a-den-ne ke nauw-met yi-man-ti-wii-yai an kei-ytin-te kit-La-xtin
he said, “Let me Yimantiwinyai said “Iam going venison.”
swim.” to eat

tee-nif-yal mna-na-win-tan hai x6n-na-we _hai-ya-hit-djit-fn
He went out. He took down his quiver. And then
na-tes-di-yai hai-ya tcin-nif-ya-yei-hit hai na-te-tse-din hai-ya
he went back. There when he had come the to door then
djit-ii a-din-na-we me-tcifi na-teh-en teL-tewen-xd-lan hai
his quiver into he looked. Had grown he saw _ that

*Compare xon-na-we above which has the usual possessive; a-din-
na-we has the reflexive possessive.

TA bath was taken by the Hupa before all feasts.
AM. ARCH. ETH. 1, 7.

10

12

14
''10

12

14

16

18

98 University of California Publications. [Am. Arcu. Eru.

mit kit-ti-yauw tcis-tewin-te x6L-tewiL-ta-tfin-nas-mats* hai-yaL-

with them he was going wild ginger. And

to scatter to cause

fin hai na-te-tse-dii n6-nil-lai hai-ya-hit-djit-fii La-ai-tx tce-

that at the door he put. And then at once they

kin-nin-yan ded mfik-ka yi-na-teim kit-ti-yauw hai-ya-mit hai

came out. This on from the they came. And the
south

ki-xfin-nai xO mtik-ka kit-te-hwil hai-ya-miL-fi a-tin-din kit-

kixtinai in vain after called along. And everywhere they

té-yan-nei hai ki-xfin-nai na-nan-deL-ta hai yi-wi-yan-nei hai

fed about. The  kixtnai had become they ate those
places

kit-La-xtin hai-ya-miL-fin na-in-di-ya-yei tce6-x6l-tewe-din hai-

deer. And he came back to Myth-place.
ya-miL-fh mit-dit-wa d6-ya-it-tsan LOk ki-ye do-xos-le ki-ye
And in turn they did salmon. Again there were Again
not see none.

La-wif xa-a-it-yau yi-man-ne-yi-ntiik hai-ya-miL-th ki-ye x0-tcin
one of did that, across to the south. And again toward
them her

teit-tes-yai tsfiim-mes-LOn hai a-ten hai x6-tcin tcit-tes-yai

he went. A woman who didit. Her toward he went.
hai-yaL-fii hai xd-wfi tein-nif-ya-yei hai-ya-miL-fi Lin-x0-wil-
And to her he arrived. And he addressed
en hwac-tee mit hai-yaL-ii xwa-iL-kit LOk xfn-nai hai-ya
her “my niece” with. And she gave salmon fresh. There
him to eat
xOL-xwel-weL hai-ya-miL-fii La yis-xan miL a-x0L-tcit-den-ne
he stayed And one day after he said to her,
over night.

is-d6 Liw-xan kei-yfin hai-ya-mit-fii mtix-xa_tcit-tes-ya-yei

“JT wish eels I might eat.” And after them she went.

hai-yaL-ai ted-x6t-dit-teL-en da-tein-nes-dai fii-kya hai-ya-miL-tb

And he watched heralong. She fished he saw. And
da-na-da-wil-Lat xon-ta-tein hai-ya-miL-f tai-kyaiw ye-na-wit-
he ran back to the house. And sweathouse he went
yai hai-ya-hit-djit-fin xa-is-lai hai Liiw-xan hai-yaL-fin kit-te-tats
in. And then she those eels. And she dressed
brought up

hai Liw-xan hai-ya-hit-djit-ii a-xdL-tcit-den-ne ye-nin-dauw

those eels. And then she said to him, “Come in.”

hai-ya-hit-djit-fi ye-na-wit-yai hai-ya-hit-djit-an kyti-wit-yan
And then he went in. And then he went to
eating

* Wet-place-round-leaves.” dsarum caudatum Lindl.
''Vou. 1.] Goddard.—Hupa Texts. 99

Law-xan hai-yaL ki-ye LOk me-dii-win-tewen na-dii xwel-weL
eels. And again salmon hewashungryfor. Twice he had spent
the night
miL me-dii-win-tewen Lok hai-yat-ifi hai ki-ye xa-is-ten
after, he was hungry for salmon. And that again she
brought up.
hai-yaL-fin a-tcon-des-ne neiL-in-te ded hai-ya-miL-fi a-tcon-
And he thought, “Tam going this And he
to see time.”
des-ne ke-niiw-in hai-yaL-i tein-neL-en da-kyi-we-wit-tan
thought, “Let me And he saw fishing boards
look.”
tai-eL hai-yau-fin ki-xak fin-te ke-na-nif-a hai-ya-miL-tn hai
sticking And nets many were And those
out. leaning up.
ta-din-dil mik-ki-xak-ka ta fin-kya ke-ya-nif-eL hai-yaL-in
surf fish their nets too he saw leaning up. And
xon-ta-din xa-na-is-di-yai hai-yaL-ffi ta-din-dil me-dt-win-tewen
to the house he came back up. And surf fish he was hungry for.
hai-yaL-tii ki-ye x0t-da-win-ya-yei hai-yaL ki-ye hai tc0-xot-dit-
And again she went down. And again her he watched
teL-en hai-ya-hit-djit-ii xa-is-xfi-hit xwa ke-wit-na kin-téik-kai
along. And then when she had for  shecooked sticks
brought him them; between
them up
xwa_ tcis-tewen hai-ya-hit-djit-ii tedt-tsit hai da-xwed-dik
for she did it. And then he found what
him out
a-win-ni hai-ya-hit-djit-fii mil-i-mil tcis-tewen x06L-te-il-lit
one should And then a flute he made. He smoked
do. himself.
hai-ya-hit-djit-ii hai x0L-n6-il-lit mit teit-de-it-ne mil-i-mil
And when that was done then he played on the fiute.
smoking
with him
hai-ya-hit-djit-fi hai mil-i-mil at-tcit-den-ne hwa-na-na-wit-
And then that fiute he talked to in the
daL-dii hai-yaL-ii a-x0L-tcit-den-ne dd-ne-ne hai-de tce-nei-yai
evening. And he told it, “Let it play this, I have
gone out
mit hwit-La-din hai-ya-mit-fi kit xa-a-di-yau hai-ya-miL-tin
after behind me.” And it did that. And
xon hai-ya-teii tcit-tes-yai hal-ya-miL a-tin-din tcin-neL-en yet
him- to that went. And every place he looked. Way
self place off
en mil-i-mil din-ne tai-kytiw-din hai-ya-miL-f tein-neL-en hai
it flute playing in sweathouse. And he looked where
was

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kit-din-hwe-teL-din hai-fii La-a-x6 mite-ted-wiL-te hai-ya-miL-tin
he would dig out. Then one place would be easy And
he saw.
xa-na-is-di-yai xon-ta-din hai-yat-fii kin dim-mif tcis-tewen
he came back up to the house. And stick sharp he made.
hai-ya-miL-fii ki-ye atL-tcit-den-ne dd-ne-ne aL-tcit-den-ne hai
And again he told it. “Letit play,” hetoldit, “that
mil-i-mil xon-na-we tce-na-nin-tan xon-ta kfit da-na-win-tan
flute”. His quiver he took out. House on he put it.
hai-ya-hit-djit-Gi dii-win-ne hai mil-i-mil hai-ya-hit-djit-in
And then played that fiute. And then
teit-tes-yai hai-ya tcin-nif-ya-yei hai Lok na-diL-din hai-de
he started. There he arrived where salmon lived. Those
tei na-li min-Lan-ne hai-ya na-dil hai mfiik me hai-yaL-fin
under which all there were that lake in. And
water live, living
kit-te-hwe La L6-tse na-da-ai mik-kya-tcii hai-yaL-fn tee-kin-nifi-
he began one rush standing away from it. And he finished
to dig

hwe-ei hai-ya-hit-djit-fii kat tce-kin-nifi-hwe hit-djit hai Lo-tse
digging. And when he had finished then the rush
digging
hai xa-win-an hai-ya-hit-djit La-ai-tix na-te-dit-tse-yei hai
that he took out. And then at once he opened it. The
ta-nan La-ai-ix kit-té-yow n6d-nat nin-nis-an min-na na-kis-
water at once flowed out. Usaround, the world around it flowed
yow-hwei hai-ya-hit-djit- xon-ta-dii xa-na-is-di-yai xon-
in a circle. And then to the house he came back up. His
na-we hwa-ne ya-na-win-tan min-nof-a-difi na-teL-dit-dauw hai
quiver only he picked up. Along side he ran,
da-xwed-dfik yi-win-yfin-te hai tsfim-mes-LOn xO mitk-ka tcit-
how are they going That woman in afterthem ran
to eat them. vain
tet-dauw hai x0-lé-ka-ne-en wiit-te wit-te hwil-l0-ka Lok
along, those her salmon “Waite, wite, my Salmon
used to be. salmon.”
kfite-hwo* fi hai a-den-ne hai-fin hai x06-l6-ka-ne-en yi-man-ti-
its grand- it that said. And her salmon Yimanti-
mother was used to be
wif-yai na-wit-dal-lit fn-kya kit ya-te-yi-x6-lin ni-yi-kit-aL
wifyai when he was saw already they had eaten. They were cut-
coming along ting
fin-kya hai Liiw-xan hai-yaL a-den-ne deik ye don a-le-ne
he saw the eels. And he said, “This in- you must
way stead do it.”

115k kfite-hwod is the name given to some bird which lives along streams
and makes a ery which sounds to the Hupa ear like wit-te.
''Vou. 1.] Goddard.—Hupa Texts. 101

hai-yaL-fi kit-te-tats tseL-kai mit hai-ya-mil La-a-x0 na-in-

And he cut them white with. And one place ihe
stone came
di-yai ta-din-dil fii-kya  ta-des-deL-x6-lain ni-yifi-kit-aiL
back surf fish he saw had come ashore. They were cutting

them.
hai-ya-miL a-den-ne defik ye don a-le-ne hai-yau LO kit teit-te-
And he said, “This in- do it.” And the on he
way stead grass scattered
te-meL defik dt-tsai-ne hai-ya-miL-fn na-in-di-ya-yei tc0d-x0l-
them. “This dry them.” And he got back to Myth-
way
tewe-din hai-ya-mit-fii hai Lok kfite-hw6o dea-x0-ta mfik-ka
place. And thatsalmon itsgrand- this place afterthem
mother

tcein-nif-ya-yei hai-fii ded xat tein-nin-nauw-hwei tewo-la
came. And now yet she comes. Fifth
min-nin* mit tein-ne-in-nauw hai-ya-hit-djit-fi yo-yi-dik-a kai
month in she always comes. And then Klamath along
ye-teii-win-yait hai-ya-mit-i nit-tewin-a-ka-din tein-nin-yai
he went up. And at Orleans Bar he arrived.
hai-yaL-fifi hai-ya niL-tewin-a-ka-dii nax tsim-mes-Lon teL-tewen
And there at Orleans Bar two women grew.
do-tee-in-dil hai-yaL-fii a-tcon-des-ne is-d6 da-x0-hwe-e-kai-he
They never And he thought, “I wish somehow
went out.
auw-di-ya hai-yaL-fi hai-ya kif ya-win-tan hai-yaL-i a-teon-
I might And there stick he picked up. And he
manage it.”
des-ne is-dd me-dil sil-lin hai-de hai-yaL-fi me-dil sil-len
thought, ““Iwish canoe would this.” And canoe it
become became.
hai-yaL-fii a-tcon-des-ne is-d6 mfiik wifi-xa dik-gyfii hai-yaL-tn
And he thought, “I wish a lake lay here.” And
hai me-dil te-tei-win-tan mite-dje-é-din} a-na-dis-tewen hit-djit
that canoe he put in the A baby he made himself. Then
water.

me tcin-nes-dai hai-yaL-tii Lax min-ne-gits yis-xan miL hai
in it he sat. And just a little daylight then the
tstim-mes-Lon tei-wit-dil hai-yaL ya-x0L-tsan hai-ya hai-yaL-ain
women came along. And they sawhim there. And
wtn-na-is-deL ya-iL-kim-mifi hai me-dil mite-dje-é-din me yah-ai
they started to catch that canoe baby in sitting.
**Tts face.”

t Literally “he went in”; said probably because of the cafion.
{£“Its mind lacking.”

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hai-ya-hit-djit-fih tei miL Le-na-nin-deL-ei xoi-kya-tcii ye te-
And then inthe with they went From there it
water it clear round. them
it-tiw hai yei-il-liw mit kit xat ya-it-kit-te mit kit-din-kil-ei
always the wavesbegan when. Justas they were then it broke out.
floated going to
catch it,
hai-yaL hai tei-wit-di_-ne-en na-del-tse d6-he-ya-iL-kit hai me-dil
And where they used to they stayed. They did not that canoe,
go about eateh
mite-dje-é-din me yan-ai hai-yaL-tiii tcit-tes-yai yi-man-ti-wit-yai
baby in sitting. And he went on Yimantiwinyai.
yi-diik teit-tes-yai tse-nfin-sin-difi tcin-nif-yai hai-ya t6-din nax
East he went. Somes Bar he came to. There atthe two
river
tstim-mes-Lon teL-tewen hai-yaL hai-ya kfin-tcii-wil-tewil a-dis-
women grew. And there a young man he made
tewen hai-yaL hai-ya no-le teis-tewen hai-yaL-in a-tcon-des-ne
himself. And there adam _ he made. And he thought
mea tin nu-win-a-te hai nd-le mei hai-ya tsiim-mes-Lon wit
under road will be that dam under. Those women for
it
a-teil-lau tee-in-diL-min me-dil-ite x6 te-tet-win-tan mit-fau-tein-
he did it them to come Asmall in he put in on the back
out for. boat vain the water
teii hai-yaL-fin dé-he-tee-nin-deL hai tstim-mes-Lon hai-yaL-fin
side. And did not come out those women. And
hai wif da-an-na-tcil-lau hai n6-le-ne-en hai d6-tce-nin-deL
that for he tore down that damused they did not come out
to be,
wi hai-yaL-fif in-ta na-wit-yai hai-ya-hit-djit nit-tewin-ka-din
because. And back he turned. And then Orleans Bar
yi-da-tciii tce-na-in-di-yai hai-ya ti-kya tseL-kai_ tciL-tewe
from the east he came outagain. There he saw whitestone some one

knife making.

hai-yaL-fin hai x6-wfii ya-nif-yai a-x0L-tcit-den-ne da-xwe-ti
And to them he went. He said to him, * What

a-la-te hei-yfi ya-x0L-tcit-den-ne yO ff x0-mit min-n6d kyii-wit-
are you “Yes,” they said to him, “that is her open we are
going the belly
to do?” one
dit-tats-te hai-yaL-fif a-den-ne ddn-ka-tsit hai-yaL-fih wit xoik-
going to And he said, ‘Hold on.” And about his
eut.” it
kyfii nafi-ya hai da-xwed-dtik is-lfin-te hai-yaL-fin a-tcon-des-ne
mind studied how birth And he thought,

should be.
''Vou. 1.] Goddard.—Hupa Texts. 103

x0-tsin-dik-kan* kfit sil-lin-te hai-yat-fi wih xdik-kyin

“Shin on it will be.” And about it his mind
na-nah-ya hai-yaL-fi xon-na-we me-tcin na-teh-en tii-kya te-mil
studied And his quiver into he looked. He saw _ net-
again. sack
teL-tewin-x6-lfii hai-yaL-fii hai a-teon-des-ne hai tsim-mes-Lon

had grown. And “That” he thought, “that woman

mei-te hai-yfik-ke is-lfin-te teon-des-ne hai-ya-hit-djit-th na-tes-
will That way birth will he thought. And then he went
belong to. be given,”

di-yai na-in-di-ya-yei hai tsis-da-din na-in-di-yai hai-ya-miL
back. He got back. Where he lived he came back. And

a-teon-des-ne te-sé-ya-te ded-de yi-da-tcin hai-ya-mi tcis-tewen
he thought, “Iam going this from the And he made
way north.”
kit-Loi hai-yaL x6-wa-tceil-lai hai kit-Loi hai-yau kit tceit-tes-yai
baskets. And he gave those baskets. And he started
away
ded-de miik-ka yi-da-tcin ded-de yi-nik tefik-qal nil-lin-kin-din
this way along- fromthe Thisway south hewalked. Sugar Bowlt
north.
tee-nifi-ya-yei hai-ya-miL hai-ya teis-tewen hai no-le hai-yaL
he came to. And there he made that dam. And
in-ta na-wit-yai yi-man-yi-de kai na-tes-di-yai xon-sa-din yi-man
back heturned. On the other along he went Xonsadii on the
side north back. other
side
na-na-in-di-yai hai-yaL nax tsim-mes-Lon _ kit-tai-yit-sit
he came across. And two women were soaking
acorns.
hai-ya-miL x6-wi-ye-yit-dik me-na-is-di-yai hai-ya-mit nin
And steep up he climbed. And the
ground
na-na-di-wa-al hai na-tef-in-it-tal hai-ya-mit L6-hwih mil-lai
rose up, where he looked back And Bald Hill on top
places.
hai-ya mil na-neL-en hai n6-le teis-tewen hai-ya-mit-fii a-tcon-
there from he looked that dam he made. And he
back at
des-ne kfii is-di-an-tewii sil-lin-te kai§ yit-tsfin-te hai yeti n6-le
thought, Recent widow willbe (?) willsee that dis- dam
tant
** Her-leg-ridge.”
{1 So named by white men.

. {These incidents account for the topography of the extreme ends of the
valley.

2 Perhaps kai means “thus.”

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na-wes-len-ei hai-ya-mil kai tin-Lii-fix ai-yOn-des-ne-te hai-yaL
it falls. And (?) many she will think about and
things
kai kit-wea-kéts yi-kit-ta-a-te hai-ya-miL in-ta na-wit-yai
(?) queer way she will sing.” And back he went.
hai-yaL-in na-tes-di-ya-yei yi-ndk hai-yaL-fif na-na-kin-ni-wiL-a
And he arrived south. And he made the ridge.
hai-yaL-ih hai mi-ye yit-tsin miaik-kit tcit-tes-en tcis-tewen
And that foot down, on it he looked, he made
of it
djic-tan-a-din miti-win-na iL-man hai-yaL-i me-dil tceis-tewen.
at Djictaniadin around both And eanoe he made.
sides.
hai-ya-hit-djit-in teit-teL-kait hai mi-win-na yi-nik hai-yaL-fi
And then he started that around south. And
in a boat
a-tecon-des-ne kit-ne-sé-tin-te hai-yaL-fifi d0-he-kit-tcin-nes-ten
he thought, “I will have inter- And he did not have
course with a woman.” intercourse.

hai-yaL-f na-is-xfit hai mfik-kit teit-tes-en-ne-en hai-ya-hit-
And he tore’ that on he used to look. And
down
djit-ii dff-*x in-ta na-wit-yai na-yin-na-tcin hai-yaL-tin
then again back he went down from And
the south.
ta-kim-miL-dii na-in-di-yai hai-ya-miL-imi hwa na-na-it-dauw
Takimitdin* he came And sun gone down
back to.
miL Lax ki-yauw na-il-tsit-te e-il-li hai-ya-miL-if x6-iL-kat
then almost birds would drop. ~ And Bald Hills
yi-da-teint mit x6-teii-wih-yai x6-it-kfit-xoi hai-ya-mit-fii yi-dik
down from he came down, a Bald Hills And east
man.
ya-ten-in-hit a yei-wiL-kit-dei hai-yau-in a-den-ne kit-teint
when they clouds rose up. And he said, “Disease
looked
don a-di-yau-wei xa nin-s0-dit hai-ya-mit-fin kt nif-is-deL
itis, iscoming. Come makea And they danced.
dance.”
xon-ta ne-kya-6 me xon min-nat tcit-tes-yai hai-ya-miL-fif
House great in, fire around they went. And
a-tcon-des-ne ke hwe xauw-te hai n6-ki-wil-taL sil-lin-teL-din
he thought, “Let me look that finishing going to be
for it dance place.”
* Hostler rancheria.

} X6-iL-kit is the Hupa name for Redwood Creek, and X6-iL-kfit yi-da-
teii for Bald Hills.
''Vou. 1.] Goddard.—Hupa Texts. 105

nin-ne-me yit-de xa-is-yai hai-ya-te tcon-des-ne hai-ya-miL tcee-
Nineme north hecame “Hereit he thought. And he
up. will be,”
xal-netw a-den-ne LOk-e! hai-yaL LOk ta-des-lat hai-ya hai-yaL-ti
talked. Hesaid, “Salmon.” And salmon came there. And
wii yit-de tcit-tes-yai a-den-ne ta-nan-ne! hai-yaL a-tin-din xa-
from north hewent. MHecalled, “Water.” And  everyplace it
there
kin-de-mfit hai-yat yit-de tcit-tes-yai mis-kit tcin-nii-yai ki-ye
boiled up. And north he went on. Miskfit hecameto. Again
hai-ya xa-a-den-ne ta-nan-ne d6-he-xa-kin-y6w hai-ya hai-ya teis-
there he called the ‘“ Water.” It did not And there he
same, come out.
tewen no-kyu-wil-taL hai-ya-hit-djit na-tes-di-yai na-yi-nik ta-
made final dancing And then he went back south
place. again.
kim-mit-din na-in-di-yai hai-ya-mit yis-xan ki-ye nin-sin-dil
Takimitdii he came And next day again they danced.
back to.
na-ya-neL-en hai a na-La na-tes-di-yai tew6-la-dif yis-xan-nei
They looked. That cloud back had gone. Five days
nin-sin-dit-*x hai-ya-miL xa-en-nal-dit-d6-wei hai-ya-miL xon-ta
they danced. And it drew back. And house
me ya-x0f-an tewo-la-dii yis-xan xa-a-ya-iL-in-*x hai-ya-hit-
in they jumped; five days they did that. And
djit mis-kfit-tcii ya-x0f-an hai-ya-miL a-teon-des-ne hai-yfik
then at Miskit they danced. And he thought, * That
way
a-win-neL-te kit-teint tii-win-na-hwit-de hai-yfik au-win-neL-te
it will be disease if it comes, that way it will be.”
hai-ya-hit-djit tcit-tes-yai yi-nfik Lel-din tein-nifi-yai hai-yaL
And then he went south. Southfork he arrived. And
yi-ntik tcit-tes-yai ke-wel-le fii-kya yi-na-tcii xdt-de-is-yai
south he went some one’ he saw from the He met him.

carrying south.
a load along

xon-na d0-ya-x6-len hai-yaL a-x6L-tcit-den-ne e! kyi-wit-

His eyes were lacking. And he said to him, “Eh, old
xol-yan xf x6-lfiifi-ne-seL-wii hai-ya-mit-fin tcin-nes-dai hai
man, load has worn you out.” And he sat down, the
kyti-wii-xoi-yan La-ai-ix ke-wifi-xtits hai-yaL a-den-ne xa hwil-
old man. At once he fell over. And he said, “Come, help
lan ya-kifi-wiw xa x0z-tcit-den-ne xa hwik-kfit-teii miL-tewit
me, carry it.” “All he said. “Come, on me push it.”

right,”

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hai-yaL-ii kit mei tein-nes-dai yi-man-ti-wif-yai hai-ya-miL-finh

And under sat Yimantiwifyai. And
x0-kfit-tcii me-niL-tewit miL tee-niL-tsit miL mei tee-il-Lat min
on him he pushed it, then heuntied then under he then
the strap, jumped
out,

x6-Lan yin-ne na-di-wif-eL x6-tein din-nfii na-wif-yen

where in the they stuck up. To him facing he stood.

he was ground

to-ne-wan de hai tce-wel hai-de mit kyi-wif-ya-in-yan tcis-
Black this that he was That with people he
obsidian carrying.

siL-we hai-de mit kyi-wifi-ya-in-yan tcit-tan na-na-kis-le hai

killed. That with people he ate. He felt around, that

xon-na d6-x6-len na-na-kis-le-hit a-den-ne hw6d-wfiii ki-xa-en-na
eyes lacking. When he had felt he said; “From me he never

gets away,
hw6-wii ki-xfin-na hai-yat-fii mna-na-kis-wel hai td-ne-wan
from me he got away.” And he arranged the obsidians.
again
hai au-wil-la-ne-en-tik ki-ye a-na-tcil-lau hai-ya-hit-djit yi-
The heusedtodo way again he did. And

man-ti-wit-yai a-den-ne xa nin mit-dit-wa dau tcit-den-ne

Yimantiwifyai said, “Come, you next.” SSNO;” said

kyti-wif-x6-yan hai-ye-he a-x0L-tcit-den-ne xa ntk-kit-tcii
the old man. Anyhow he told him, “Come, on you

kytiw-tewit dau teit-den-ne kyi-wii-xoi-yan hwe-en kyi-wii-

let me push “No,” said the old man, “me person

6.7

ya-in-yan do hwik-kit-teii kit-tewit tcit-den-ne hai-ye-he

never on me pushes it,” he said. Anyhow

meu ye-na-x0L-waL hit-djit x0-kiit-tein me-na-niL-tewit La-ai-ix

under he threw him. Then on him he pushed it. Really

x0-kfit na-na-di-win-eL ta-nai-x6s-d6-wei hai-ya-hit-djit yi-ntik

on him they stuck up. They cut him all And then south

to pieces.

teit-tes-yai ky6-hwal-le fin-kya tin nfik-kai hai-ya x0-wit tcin-

he went. Somebody hesaw road along. There to him he
hooking
nin-yai hai-yaL teit-kit hai mit-kyi-w6-hwal hai-yaL a-dit-
came. And he took that with he hooked. And to
hold

tein tee-xd-teL-waL xtn-din tecis-len mit na-di-win-tewit

him- he pulled him. Close he got then he let go.

self
''Vor. 1.] Goddard.—Hupa Texts. 107

ki-ye xa-a-den-ne hw6-wii ki-xa-en-na hw6d-wii ki-xfin-na
Again that he said, “From me he never from me he got
gets away, away,”
teit-den-ne x0-tecim din-nfif na-wifl-yen a-x0L-tcit-den-ne
he said. To him facing he stood. He said to him,
xa nif yi-man-tii-wif-yai an hai-yaL dau _ tcit-den-ne
“Come, you.” Yimantiiwifyai said And NINO 7 said
it.
hai kyii-wif-xoi-yan hai-yaL a-den-ne ke _ hwe _ nil-lan
that old man. And he said “Let me help you
kit-tiiw-hwaL dau tcit-den-ne kyt-wif-xoi-yan dfiii-hwod do-hwil-
hook.” “No,” he said, old man, “nobody helps
lan yi-kit-tti-hwal hai-ye-he x6-la ta-tce-nin-tan hit-djit na-x0-
me hook.” Anyhow his’ hetookit out of then he
hand
win-hwal hai-yaL a-den-ne yi-man-ti-win-yai xdte na-dit-te dd
hooked him. And said Yimantiwinyai, “Safely they will Not
travel.
kyii-wi-ya-in-yan tceit-tan-hwin-te tin mik-ka x6te na-diL-te
people shall eat. Road on safely they will
travel.”
teit-tes-yai yi-nik tefik-qal yi-ntik kin-tsi-yo-ye fi-kya tciL-tewe-
He went south walking. South seesaw, he saw some one
making
ye tin mtik-ka x0-wii tcin-nifi-yai hai-ya xoL-teit-kit hai x6L-ya-
road on. To him he came. There with him he That with him
caught it.
kit-wil hai-yaL La-ai-tix tcit-di-wil-Lat hai 4-tin-ne-en hai-yaL
he see- And at once he jumped off, the doing it. And
sawed. one
a-xOL-teit-den-ne hwa mfik-kfit da-nin-sa mfik-kfit da-tcin-nes-dai
he said to him, “For on it sit.” On it he sat,
me
yi-man-tii-wif-yai hai-ya-miL La-ai-ix x06L-tce-niL-tsit hai-yaL
Yimantiwifyai. And at once with him he And
untied it.

La-ai-ix na-du-wil-dit-ton yi-man-tii-wit-yai na-wif-yen x6-tcin
at once he jumped off Yimantiwifiyai. He stood up, to him
din-néfi hai-yik ki xon-na dod-ya-x6-len hai-yaL xd na-kis-le
facing. That way too his eyes were both And in ihe felt.

missing. vain
a-den-ne hwo-wii ki-xa-en-na hw6-wfifi ki-xfin-na hai-yaL a-x6L-
He said, “From me he never from me he got And he
gets away, away.”
tcit-den-ne xa nif niL-yai-ky6-di-wfit hai-yaL dau tcit-den-ne
said, “Come, you, with youlet it And “No,” he said;
seesaw.”

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hai-ye-he kit mfk-kfit da-na-x6L-ten hai-yaL x6L-tce-niL-tsit

Anyhow on it he put him. And with him he
untied it.
La-ai-ix ta-nai-x0s-d6-wei ded-dit-de td-ne-wan au-wil-lau hai-yaL
Really it cut him to He found black it was And
pieces. out obsidian made of.

a-xOL-tcit-den-ne kin ke-ket nfin-dil-le-ne do-ah kyii-wih-ya-
he said to him, “Trees rubbing you may Not
together become.

in-yan tcit-tan-hwtin-te hai-yaL yi-nfik tcit-tes-yai sai-kit-din-

people shall eat.” And south he went. He was sur-
th-kya kit-tfiw-tse hai-yaL a-teon-des-ne ke xé-wi ne-hwa
prised some one And he thought, “Well, to I will go.”
to hear splitting him
logs.
hai-yaL x0-win tein-nif-yai a-x0L-tcit-den-ne kyi-wif-xoi-yan
And to him he came. He said to him, “Old man,
dik-gyfin fin kit-tiw-hwa-fi hei-yiii tcit-den-ne hai kyi-wit-
here is it you are splitting?” “Yes,” said that old
xol-yan hai kfm xon-na d6-ya-xé-len hai-yaL-fif a-den-ne
man. That too his eyes were missing. And he said,
one

dik-gytin don kyiiw-tiw do-hwit-djei-kil xa hwa mit-ttiik in-yauw

“Here I am splitting. With me it Come for between jump
won’t split. me 77
hai-yaL-ih yi-man-ti-wifi-yai a-den-ne xa_hai-ya-hit-djit-fn
And Yimantiwiiyai said, SAT And then
right.”
kat n6-kin-nin-tan hit-djit dje-wit-tseL mit djefi-yai hai-ya-
he set the wedge. Then he pounded it, then it opened. And
hit-djit-inh a-x0L-tcit-den-ne xa djod kin mit-tik in-yauw
then he said to him, “Come, now tree between get in.”
hai-yaL-i kit yi-man-ti-wift-yai mit-tik tei-wif-yai mit a-na-
And Yimantiwiiyai between he gotin, then he
dit-dii-wit-kan mit x0-Lan-ye Le-nfin-di-waL dal di-wen-ne
jumped out then after him it shut. “Dul” it sounded.
one side,
hai-ya-hit-djit-Gi yi-man-ti-wif-yai na-win-yen x0-tcin din-nifii
And then Yimantiwifyai stood to him facing.
hai-yaL-in miL-toi ya-win-tan da-xfii-hwow* fit-kyd hai-ya-
And abasket- he took so big. And
pot
xa-djit-ii met no-nit-kait hai-ya tsé-lii me nau-wil-lin min
then under he put it there blood into to run for.

*The word calls for a gesture to indicate the size.
''Vou. 1.] Goddard.—Hupa Texts. 109

ted-xdn-neL-en hai-ya-hit-djit-Afii n6-na-kin-tan hai kyi-wii-
He looked at him. And then he set the that old
wedge again,
xoi-yan hai-ya-hit-djit-i dje-na-wit-tiiw hai-yaL-if x0 na-kis-le
man. And then he opened it. And in he felt
vain around.
a-den-ne hw6-win ki-xa-en-na hw6-wif ki-xfin-na hai-yaL-fni
He said, “From me he never from me he got And
gets away away.”
a-xOL-teit-den-ne xa nin hai-yaL-fih a-den-ne dau hwe-en do-
he said to him, “Come, you.” And he said, ‘No, I never
xa-auw-ten hai-ye-he me-tcifii me-xon-niL-tewit x6L-Le-nfiin-di-
do that.” Anyhow into it he pushed him, with him it
waL-ei hai-yaL-fii a-x0L-tcit-den-ne kif-qd-yan il-le-ne d6-an
shut. And , he said to him, * Borer become.” “Not
is it
kyi-wif-ya-in-yan teit-tan-hwin-te xon-ta miL wa-a-iL-teL-dete
people shall eat.” House when _ they are going
to build,
ya-na-kyi-wit-tsil-lit-te d6-ai kyti-wif-ya-in-yan miL tcit-tan-
they may split. Not people with shall
hwi-te hai-yaL yi-nfik tceit-tes-yai tefik-qal-lit fi-kya LO-x6-
eat. And south he went. As he walked he heard laugh-
along
sin-tsi hai-yaL-fih hai-ya tein-nin-yai sai-kit-din Le-na-wil-la
ing. And there he came. He saw fire
da-xfii-hw6-6w kyi-wit-noL hai-yaL-fii hai-ya_ tei-wif-yen
in such a way blazing. And there he stood.
dii-hwe-e fin-kya do sit-da x6 teit-te-te-en kos-kyO hwin
Nobody he saw not staying In he looked Soaproot only
there. vain around.
na-ya-du-wil-waL x0fi min-nat hai-yaL fii-kya x0f-tcii me-x6-
were scattered fire around. And he felt firetoward some-
thing
niL-tewit hai-yaL-ii x0n mit-tis da-tcii-wil-ton hai-ya ki-ye
pushed him. And fire over he jumped. There again
xOn-tcii me-x6-niL-tewit yu-din-hit teit-te-teit hai-yaL-fii hai-y6
fire toward something Finally he was And those
pushed him. tired out.
kos-ky6 na-ya-di-wil-waL ya-te-xan x0n-din na-dit-teL-waL
soaproots scattered about he picked up. Fire in he threw them.
a-10-10-16 ya-di-wen-ne ded-dit-de hai kos-ky6 kyii-wif-ya-in-yan
“A-lo- they said. He found those soap- people,
lo-lo,” out roots
yai-tan hai-yaL-fi a-yaL-tcit-den-ne kyi-wi-yfil 6-le-ne dé-an
ate. And he told them, “Food become. Not

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kyii-wif-ya-in-yan ky6-yan-hwin-te hai-fii kos-ky6 ya-is-len-ei
people you shall eat.” Then soaproots they became.
hai-ya-hit-djit-in yi-nik tcit-tes-yai tefik-qal-lit yi-na-tcii yei
And then south he went. As he from the he
walked along south saw

tak-kfin tsim-mes-Lon ya-ke-wel hai-yaL-fii hai-ya x6t-de-ya-

three women, carrying And there he met
loads.
is-yai hai-yaL-f a-den-ne a-dex-xfin-fii witiw-hwal hai-yaL-ii
them. And he said, “Without Iam coming.” And
food

xwa-ya-iL-kit kos hai-yaL-ii kyi-wif-yan xwa-wil-xan da-na-
they gave bulbs. And he ate them. He liked them. He ran
him

du-wil-Lat ya-xon-nin-din hai-yaL teii-win-tewen _hai-ya-hit-

back ahead of them. And he defecated. And

djit-fin a-den-ne kin-na 6-le hai-yau kin-na x6.-tes-deL hai-yaL

then he said, “ Yurok be- And Yurok with him And

come.” they went.

x0t-de-ya-is-deL hai-yaL-tii a-den-ne a-dex-xfii-fif ya-wit-dil hai-

they met them. And he said, “Hungry they are And
traveling.”

yaL xwa n0-na-ya-kin-nin-an yu-din-hit tein-neL-yan-nei hai ya-

for they left food. Finally he ate up all that
them
tee-weL-ne-en a-tin-ka-fin-te xfin-neiiw teis-tewen hai-ya kin-
they were Every kind of language he made there.
carrying.

nis yi-da-tein ki-in-tax yit-de-din-nifi-xfin-netw tai-ke yi-na-

Karok, Yurok, Shasta, Tolowa, Mad _  South-
River,
tein Lo-mit-ta-xoi x0-iL-kat-xoi xa-fii-Lfin na-is-tewen hai-yaL
fork, New River, Redwood, so many he made. And
yi-ntk tcit-tes-yai hai-yaL xon-ta fifi-kya sa-fin hai-yaL ye-tei-
south he went. And house he saw stand- And he
ing.
win-yai kin-nau-dfin* fii-kya yah-a hai-yaL in-na-is-daik-ka xwa-
went in. Girl with he saw sitting. And she got up. She

first menses
it-kit mite-dje-x6-len ki-la-djon-de kyii-win-yan hai-ya-miL

gave pine nuts, hazel nuts. He went to And

him eating.

ta-nan me-dt-win-tewen hai-yaL xai-tsa ya-win-tan t6-dn-tewit

water he wanted. And basket- she took up. Water
bucket to bring

* Compare xxv and Life and Culture of Hupa, p. 53.
''Vou. 1.] Goddard.—Hupa Texts. 111

tes-yai hai-yaL yi-man-ti-wif-yai a-tedn-des-ne is-d6 ya-tL-kai
she And Yimantiwifyai thought, “T wish louse grey
went.

nin-neL-yan-ne hai-yaL-fi x6-dit-teL-xfits hai t0-6n-tewin-ne-en

would bite you.” And she felt it bite, the water going after.
one
hai-yaL tcin-nes-dai xa-ni-win-te hai-yaL-ii hai xwa t6-6n-ni-
And she sat down. She looked And the for water she
for it. one whom

win-tewit-ne-en d6-xon-na-na-wil-liw hai-yaL-if yi-man-ti-win-

was to bring she never thought about. And Yimantiwin-

yai tce-te-xan kyiti-wii-yan a-tin-ka-fin-te tcin-neL-yan hai-ya-

yai took out. He went Every kind he ate up. And

to eating.
hit-djit-fin teti-win-tewen hai-yaL-tin aL-tcit-den-ne ka-de xa-na-
then he defecated. And he said to it, “After if she
a while
is-di-ya-de djo  tceit-den-de ky6-dit-tsdts-ne hai-yaL  teit-
comes up, ‘Take if she make a kissing noise.” And he
it’ says,

tes-yai yi-nik hai-ya-miL xa-na-is-di-yai hai-yaL djo teit-den-ne

went south. And she came up. And “Take she said.
it,”
hai-yaL ky6-dii-wit-tsots-tse hai-ya-mil ye-kit-tseL ye-na-wit-
And a kissing noise And she passed in When she
she heard. the water.
ya-hit tii-kya tewin hwfi fif-kya sa-fifi na-neL-in-hit hai xoik-
wentin she faeces only, she saw lying When she her
saw there. looked

kyt-wi-yal d6-ya-x0-len-ne hai-yaL a-tcdn-des-ne hai kin-nat-

food was all gone. And thought, that kinaL-

dain is-d0 nin-nin-dii na-x6-wil-tsai-ye hai-yaL-fi yi-man-ti-

dain, “I wish ahead of you creeks would And Yimantii-
dry up.”

win-yai tetik-qal-lit nil-lin-tsi tauw-din-ntin-te tedn-des-ne tein-
winyai walking creek heard. “Iam going to he thought. When

along have a drink,”

nif-ya-hit na-x0-wiL-tsai-ei hai-yau yi-ntik tcit-tes-yai tetik-
he gotthere it was dried up. And south he went. As he
qal-lit nil-lin-tsi hai-ya-hit-djit-in da-tcit-di-wil-Lat mite-tein
walked he heard And then he ran to it.
along a creek.
na-x0-wiL-tsai-ei hai-yaL-f teit-te-tcit ta-nan win hai-ya

It was dried up. And he was water for. And

almost dead
a-tcon-des-ne La-til-len te-wa-tit-te tcon-des-ne hai-yau yi-nik
he thought, “A blanket in water I he thought. And south
will throw,”

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teit-tes-yai tetik-qal-lit ki-ye nil-lin-tsi hai-yaL-ii mit da-tcit-

he went. As he walked again he heard And with he ran
along a creek. it

di-wil-Lat hai La-fl-len mit na-x6-wil-tsai-ei x0L-tsai-din ye

there that one skin with. It had dried up. The dried in-

up place stead
no-nin-fit hai-yaL-fi yi-nfik-a-din tcit-tes-yai hai-yaL min-
he threw it. And further south he went. And he
na-na-wil-liw xon-na-we a-tedn-des-ne hai te-weL-q6te-te hai-yaL
thought of his quiver. He thought, “That I will throwin.” And
nil-lin-tsi. tefik-qal-lit hai-yaL kit xOte a-tcil-lau hai xon-na-we
ereek he as he walked And good he fixed that quiver.
heard along.
hai-ya-hit-djit-Gi mit da-tcit-di-wil-Lat mit te-kiL-qdte xOL-
And then with it he ran there then hethrewitin. In
tsai-din na-di-wif-a hai-yaL-ii ya-na-win-tan hai xon-na-we
the dry it stuck up. And he picked up his quiver
place
hit-djit yi-nfik tcit-tes-yai tefik-qal-lit nil-lin-tsi hai-yaL-fn
then south he went. As he walked he heard And
along a creek.
a-tcon-des-ne te-ke-its-te mit-da-mil miL hai me wif-xa-te
he thought, “T will arrow.socket with, that in will stay,”
shoot in
teon-des-ne hai-ya-mit kfit te-kif-its x0L-tsai-din na-dii-wit-a
he thought. And he shot it in. In the it stood up.
dry place
hai-yaL ya-na-win-tan yi-nfik tcit-tes-yai tetiik-qal-lit teti-naL-
And he picked it up. South he went. As he walked bull
along
teaik dil-wauw-tsii hai-yaL-fin a-tcon-des-ne mfifik xo-lin-
frog he heard croak. And he thought, “A lake must be
se-xai tefik-qal-lit mfink sa-xan-ne hai-yaL-in dd-he-min-teL-
there.” As he walked lake was in And he did not run
along the distance.
dauw tce-nif-yai x0t-da-wil-lin xdt-da n6-nit-kait tcit-te-tot
for it. He came At the outlet his mouth he put. He drank,
down.
teit-te-tot teit-te-tdt xa hai-ya ya-wim-mas d6-he-in-na-na-is-
he drank, he drank. Right there he rolled over. He did not get
dtik-ka teii-wes-waL hai-ya hai-yaL-ffi ki-yauw te-e-xis miL
up. He lay there. And birds flew up, then
a-den-ne hwim-mit min-no-ky6L-dik mis-sa-niL-tewin na-tse-din
he said, “My belly pick open (plu).” Buzzard first
da-nes-dai hai-yaL a-den-ne hwim-mit min-n6-kyoL-dik hai-yaL
sat there. And he said ‘“My stomach pick open.” And
''Vou. 1.] Goddard.—Hupa Texts. 113

mis-sa-niL-tewin ya-na-it-xtis a-tcO-in-ne min-n6-tes-ii kyiiw-

Buzzard kept flying up. He kept “He is looking |
thinking, under his arm.”
ten-nah tced-in-ne mis-sa-niL-tewin hai-yaL x6-win tein-nif-yai
found kept Buzzard. And to him he went.

dead,” thinking,
hai-ya-hit-djit-Gn a-tii-ka-fin-te tce-nin-tan hai mil min-no-
And then everything he took out that with he
kit-dik-te na-mtk-kai-din-dii tce-nin-tan hai mil min-no-
was going The last one he took out, that with he
to pick.
kit-dik hai-ya-hit-djit-fi x6-mit min-n6-kif-kil in-na-na-is-
picked. And then his stomach he opened. Got
dik-ka yi-man-ti-wifi-yai hai-ya-miw tcit-te-te-en sai-kit-din-fi-
up Yimantiwifyai. And he looked He was surprised
around. to see
kya ki-ye-kfit kis-xfin hai-ya-hit-djit-fin hai me ye-tei-win-yai
a hollow standing. And then that in he went.
tree
hai-ya xoik-kyii-wif-an tce-in-sit-hit fii-kya x0-tcif-a Le-nfil-
There he went to sleep. When he he saw in front it had
woke up of him
dite-tewen-ne-x0-lifi hai-yaL-fin kin-kit-dit-tsai nai-neu-dik hai-
grown together. And the smaller pecked.
woodpecker
yaL-tih yi-man-tii-wifl-yai a-den-ne in-niL-te hai-yaL ya-nat-
And Yimantiwifiyai said, “Do it hard.” And he flew
xuits-el xoi-nes-git hai-ya-mit kil-lai-gea xa-a-di-yau hai-yau
away. He was And larger did that. And
afraid. woodpecker
mit-diL-wa min-teiw-mil hai-yau-fin dé-he-tce-xai-neaw hai-
after him yellowhammer. And he did not say anything.
yaL-i x60-kait yis-dik hai-yaL xa-te-dim-mil hai-yaL-fii kit-
And on him he And chips flew off. And largest
pecked.
dik-kik-ky6 mit-dit-wa da-wil-Lat nain-teL-dik hai-ya-hit-djit-tii
woodpecker in turn jumped on. He pecked. And then
hai min-noi-kit-dik hai-yaL-fi hai-yik-ka  tce-na-in-di-yai
that he pecked open. And that way he came out.
hai-ya-miL-f a-den-ne hwd-wfii nit-t6-dit hai-ya-hit-djit-ta
And he said, “To me come(plu).” And then
a-tin-ka-un-te x6-wii nif-xiits hai-ya-hit-djit-ii mis-sa-nit-
all kinds to him flew. And then buzzard
tewin x06t-da na-is-tewen kyi-wit-ta-it-tewin kit-dik-kik-kyd
his bill he made. Crow a largest
woodpecker
AM. ARCH. ETH. 1, 8.

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ted-x6s-tewen hai-yaL kut da-tei-wii-xfits hai-yaL-fi a-x6L-tcit-

he made; and he flew there. And he said to
den-ne yeti djen-na da-tii-xfis hai-yaL-fii na-na-wit-xtits a-den-ne
him “Way up ity.” And he flew back down. He said,
there
fit-kyti-we tsel-lii hwit-tewe tee-hwis-sii-wiL-weL-de La-ai-ix
* All over red make me. If he kills me at once

nin-xa-ten tcei-wil-leL-te hai-yaL-fii teiiw teii-win-tsit hit-djit
rich man _he will become.” And charcoal he pounded, then
x0-kfit na-deL-waL hai-yaL a-x06L-tcit-den-ne xa djen-na
on him he put it. And he told him, “Come, up
da-fii-xfis hai-yaL-ii da-tei-win-xfits kyi-wiL-ta-i_-tewin
fly.” And he flew up there. Crow
ye da-win-ne ka ka ka di-win-ne kyt-wiL-ta-iL-tewin tcis-len-nei
in- said, “Ka ka ka” he said. Crow he came
stead to be.
hai-yaL kit-dik-kik-ky6 ted-x6s-tewen hai-yaL kil-lai-gea tis-mil
And largest woodpecker he made. And woodpecker, eagle,
min-teiw-mil kifi-kit-dit-tsai a-tii-ka-fih-te hai-ded na-xiis
yellowhammer, least woodpecker, all kinds these fly
min-Lan-ne hai-yaL me-niL-xa hit-djit tcit-tes-yai yi-nik hai-
so many. And he finished, then he went south.
ya-miL tefik-qal nei-djOx a-tecon-des-ne is-d6O Lin hwiL-teL-dauw
And walking while he thought, “Iwish dog would travel
along with me.”
hai-yaL teii-win-tewen hai-yaL-fi aL-tcit-den-ne hai Lin 6-le
And he defecated. And he said, “That dog be-
come.”
hai-yaL-fin hai Lin sil-len a-tedn-des-ne Lif sit-da-dii tn
And that dog became. Hethought, “Dog _ staysthere itis
nei-ya-te kat tcin-nif-yai hai-yaL fii-kya Lin da-sit-ten-ne

Tam going.” He got there. And hesaw adog was lying
there

xon-ta kfit hai-yaL-fim hai x0n x0-lii-ke xoi-i ye-na-te-de-qot
house on. And his dog under tumbled.
him

yin-nel-git hai-yaL-fin hai xon-ta kfit da-sit-ten in-nas-dik-ka-ei
He was And that house on _ was lying got up.
afraid. one

La-ai-ux hai xon-ta-ne-en kyii-win-ket tse-Lit-tsO xon-ta
Really that house used to be creaked, blue stone house.

xOL-tsai-tau* de hai xon-ta kfit da-sit-ten hai-yaL-fii hai yi-man-

Lion that house on was lying. And that Yiman-

*A mythical animal which the Hupa identify with pictures of lions.
''Vou. 1] Goddard.—Hupa Texts. 115

ti-wii-yai x0L-wil-dal kif x6L-tsai-tau sil-len-nei hai-yaL
tiiwifyai with him too lion became. And
eame along
a-xOL-teit-den-ne no-lii-ke kit-dje-xai-yd-liw hai-yau-ifi dau
he said to him, “Our pets let them fight.” And SiNo,”
teit-den-ne yi-man-ti-wifi-yai hai-yaL-fii a-x6L-tcit-den-ne
said Yimantiwiiyai. And he told him,
xfi-Le-dait kit-dje-xai-wil-la-te hai-yat-fii hai x6-lin-ke aL-tcit-
“To-morrow they will fight.” And his dog he
morning
den-ne xti-Le-dii da-na-ke-xon-tewa hai-yau-fi kft xfi-Le-difi
told, “In the paw the dirt up.” And in the
morning morning
da-nai-ke-x6n-tewai hai-yaL-fii hai yeti xon-ta kfit da-sit-ten
he pawed the dirt. And that over house on lying
one there
en in-na-is-dik-ka a-nai-di-wif-wat hai-yaL-fii hai min-nin-
it got up. He shook himself. And that by the
was one
xfin-dii da-sit-ten kfii in-nas-dik-ka-hit a-nai-di-wif-wat hit-
sweathouse lying too when he got up shook himself.
entrance
djit xon-ta kit-tein da-wil-toén-ei yi-man-ti-wif-yai xd-lii-ke
Then house on to jumped Yimantiwifiyai his dog.
hai-ya-hit-djit kit kit-dje-xai-wil-lai de-néw-kfit-tciii xa-in-Lin-
And then they commenced To the sky they
to fight.
net-yot-dei hai-yaL-fi a-den-ne dff-hwd-kya x6-lin-ke me-
chased And he said, “Let us see his dog its
each other.* whose
tsel-lin na-6l-iw hai-yaL-fii yi-man-tii-wif-yai a-den-ne din-
blood drops first.” And Yimantiwifiyai said, “Let
hwo-kya don x0-lin-ke me-tsel lin nal-iiw-te hai-yaL-fii dd-win-
us see his dog its blood will drop.” And a little
whose
sa-ai mit kfit na-if-xfit hai-yO x06-lii-ke-ne-en hai-yaL-fii
while after dropped down that his pet used And
man to be.
yi-min-tii-wifi-yai x6-lin-ke fii-kya nal-dit-dal min-nif' min-né-
Yimantiwifiyai his dog they saw coming his face half
along
djit tsél-lin n6-wil-lin x6-wif nfl-dit-Lat yi-nfik nin-nis-an-
way blood covered. Tohim heran back. South world’s
non-a-din fii hai kit-dje-xai-wil-lai hai-yat-fi a-dit-dit-wa
edge it that they fought. And behind himself
was

*This happened at the end of the world where the sky meets the earth.

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na-ten-en ded-de miik-ka yi-na-tcii sai-kit-dif-fii-kya kit Lit:

he looked. Here on from the he was surprised to see smoke.
south :
teL-tewen-x0-laiii hai-fii kyii-wif-ya-in-yan na-nan-deL-te a-ni~
had become. And Indians were going When:
to become.
wes-de mil-lit-de teL-tewen hai-ya-hit-djit-im na-tes-di-yai
anything its smoke grows. And then he started back,,

is becoming
nai-yi-na-teii Lel-dii na-wit-dal-lit fii-kya Lax na-xon-mil-
back from To South- when he he saw without they were:
the south. fork came back reason
xu-liw hai-ii hai sa-nan-din-te de-nd-hdL yi-man-ne-yit-de.
getting It was that they were from us ___ across to the north..
ready. going away
hai-yaL-G x0L sa-nan-den ded-de mfik-ka yi-na-teii hai
And with they travelled this on from the those:
him south,
ki-xfin-nai-ne-en tce-x6l-tewe-dii xoi-na-teL-weL hai-yaL yis-
kixtinai used to be. At Myth-place they camped. And next
xfin-hit sa-nan-den xot-da-na-wil-lai yi-man-yit-de men-na-
morning they travelled. They started Across to they-
by boat. the north
nil-la-yei hai-ya na-in-di-ya-yei yi-man-tii-wif-yai hai-yaL a-tcdn-
arrived. There eame back Yimantiwifiyai. And he
des-ne da-xwed-dik-ki-auw a-6-ne hai kyi-wif-ya-in-yan na-
thought, “How willitbe, those Indians going
nan-deL-te hai-yaL-fi a-tcdn-des-ne nin-nis-an min-nat te-sé-
to become?” And he thought, “World around Tam
ya-te te-se-tewit-te tctiw-xai na-dil-le-te tcdn-des-ne hai-yaL-fii
going. Iam goingto “Young they will he thought. And
measure it.” become again,”
k&t tcit-tes-yai nin-nis-an min-nat tcit-te-tewit dik-gyfin n6d-hoL
he went world around. He measured Here from us.
it.

yi-man-ne-yi-tsin na-in-di-yai mil xoi-di-wil-wauw a-ya-x6L-
across to the west he came back, then they talked They
about him.
teit-den-ne d6-teis-tewii-hwif hai wfn-na-is-ya is-d6 da-xd-
said, “He must not do that heistrying Iwish some-~
to do.
hwe-e a-x0-dil-la tsfim-mes-Lin ff d6 mit-tis tcit-tes-en mai-
way we could do Woman itis never over he looks.” -Mai-~
with him.

yo-tel a-yan hai-ya-hit-djit-ii  tcit-tes-yai yi-man-ti-wii-yai

yotel* said that. And then he went Yimantiwiiyai.
*The Hupa do not seem to be able to describe the maiydtel. The Tolowa

tell a similar story in which a Flounder girl entraps a man on the beach and
takes him across the ocean.
''Vou. 1. Goddard.—Hupa Texts. 117

tetiik-qal-lit fii-kya tsfim-mes-LOn xon-na sit-tin hai-yaL-fifi hai

As he walked he saw a woman for him lying. And that
along one
mit-tis tefik-qal ki-ye tefik-qal-lit fifi-kya tsiim-mes-L6n sit-tin
over he Again as he walked he saw a woman lying.
walked. along
hai-yaL-fi hai-ya x06u tst-wil-lan hai-yaL-ffi La-ai-ix xoL
And there with he dallied. And really with
her him
yu-wtif-na-na-is-dim-mit yi-man-ne-yit-de x6. te-na-wil-lat-dei
she turned over. Across to the north with in the water she

him floated back.
hai-yaL-fii d6-nas-dil-len-nei hai tetiw-xai na-dil-le-te-ne-en
And it did not happen that young was going to happen.
dik-gyfi no-hou yit-de-yi-man na-na-is-ya-yei hai-ya-hit-djit-fii

Here from us north and he went back over. And then
across

ki-ye na-tes-di-yai dea-x0-ta yi-nfik n6-taL-a na-in-di-yai hai-ya
again he came back here. South of Big he came back. There
Lagoon

tai-kyiw n0-na-nin-an xon-ta n6-na-nif-an me _ tcit-dil-ye
sweathouse he placed. House he placed in to dance.

a-den-ne dik-gyi tcit-dii-wil-ye-in-te da-xdk au-win-neL-de
He said, “Here they will dance someway if it happens.

ta-nan ta ya-win-na-wil-de dik-gyfifi teit-di-wil-ye-it-de nin-
Water too if it raises up, here if they dance

tein me-na-tewil-lit-te hai-yaL-ii yi-man-ne-yi-de na-in-di-
down it will settle. And across to the north he came
ya-yei hai-ya-hit-djit-ii ki-ye wif xoi-kyfi na-nan-ya dea-
back. And then again aboutit his mind studied. “This
x0-ta a-tcon-des-ne hwin-naL na-nan-deL-te tes-tewin-ne-en-teii

place,” he thought, “in my they will Where I was brought up
presence become.

na-tes-di-ya-te hai-ya-hit-djit-fii na-tes-di-yai xof-xauw-difi na-
I will go back. And then he came back. Xonxauwdin* he
in-di-yai xon-xauw-din ke-liw e-nah x6-ft di-hwe-e dé-yiL-tsis
got back. Xofixauwdii jealous lived. His wife nobody saw.
man
hai fii hai x0-xon-tau min-nat Lit-tciiw tet-meL hai fii hai
That was the his house around sand scattered. That it that
one was
di-hwo ki-yats ta ye-e-il-t6n-xd-lan xa hai-ya ya-ex-xfis-x6-lan
some birds too used to jumpin. Right there they fell over.
tsél-lin hwih mis-sa-ka-ta tee-na-il-lii-x6-lan hai-yaL yi-man-ti-
Blood only their mouths used to run. And Yimanti-
out of

* A place on the Klamath.

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Wif-yai min-Lii tciw-hwiw it-kft nd-nit-kait xon-nis-te-ka
wifiyai ten elder sticks one over put his throat down.
the other
hai-ya-hit-djit-ii ye-tei-wif-yai na-te-tse hit-djit-tii ye-tei-wii-
And then he went in. He opened Then he went
the door.
yal La-ai-ix kifi-xfits tein-nes-dai hai-yaL-ifi tai-kyiw me mit
in. Atonce beside her he sat down. And sweathouse in from
tee-na-in-di-yai xoi-xaiiw-dii ke-liw hai-ya-hit-djit-fin da-wit-
came out, Xonxauwdii jealous And then as he
man.
dal-lit tii-kya kyi-wifi-ya-in-yan ye-win-ya-ye-x6-lfii na-te-
was he saw a person had gone in. The door
coming
wits-tse hai-yaL-fii ye-na-wit-ya-hit ffi-kya kyi-wif-ya-in-yan
was open. And when he wentin he saw a man
hai x6-fit mif-xits yaf-a hai-yaL-fif xon-na-dii tcin-neL-en
his wife beside sitting. And in his eye he looked.
hai-yaL-fi La-ai-ix tsit-dfik-a-na-we* me-tcii na-na-kis-le tce-
And at once his quiver in he felt. He
nif-yOs yi-man-tii-wif-yai a-den-ne dau hai en _hai-yaL-fin
pulled Yimantiwiiyai said, “Not that one.” And
out one.
ki-ye na-La tee-nin-yOs ki-ye yi-man-ti-wif-yai a-den-ne dau
again another he pulled out. Again Yimantiwifiyai said, “No.”
yu-din-hit-ih a-tii tce-nifi-yOs La-aists n6n-di-yan hai-ya-
Finally all he pulled out. Just one was left. And
hit-djit-fii hai tee-nifi-yOs x0i-xauw-din hai-ya-hit-djit yi-man-
then that he pulledout (name of arrow). And then Yiman-
tii-wil-yai a-den-ne hai-ye doi hai-ya-hit-djit-fii a-den-ne hwis-
tiiwiftyai said, “That is And then he said, “My
the one.”
sa-kif-its hai-ya-hit-djit-iii x0s-sa-kif-its x0n-xauw-dii ke-liw
mouth And then in his mouth Xofxauwdii jealous
shoot in. he shot. man
a-ten La-ai-ix yl-man-ti-wif-yai ya-wit-qot min-sit-da kai tce-
did it. At once Yimantiwiiyai tumbled. Smoke hole’ through
in-dik-q6t a-din-na-tau xoi-xauw-diii mit-ta hit-djit xoi-na-
he tumbled Not knowing it, Xofixauwdifi over. Then he came
out.
x0-wil-yan hai-ya na-wit-qot ftfin-tewii kis-xin-dii hit-djit
to his senses. There he tumbled Pepperwoodt stands. Then
* A quiver of fisher skin open at one end. See note p. 96.
TUmbellularia Californica.
''Vot. 1.] Goddard.—Hupa Texts. 119

xoi-na-x6-wil-yan hai-ya-hit-djit-fih a-tedn-des-ne hwit-tsin-tse-
he got his And he thought, “T have been
senses back.

win-tiin hai-ya-hit-djit-ii tce-na-nil-lai hai tetiw-hwtw hai

killed.” And then he drew out those elder sticks. They

fin a-tii wa-kin-nil-lit-xd-lan hai din-dai kin tee-na-nif-an
all were burned through. That arrow- too he took out.

point
hai-yaL-fin hai xat na-is-tsti ded xa-fin-te hai-yaL-fi hai-ya
And where he rolled still can be seen. And there
about
teL-tewen Lo6-di-mendj* hai na-tse-dii hai-ya-hit-djit-fii hai
grew ' Lédimendj where he rolled. And then that
sa-wil-lai hai na-is-tewen hai ki-ma-i hai-yaL-fii_ tcit-tes-yai
he putin That he made that medicine. And he went on.
his mouth.
tee-x6l-tewe-dii na-in-di-yai tsim-mes-LOn fii-kya na-teL-dit-
Myth-place he came back. Woman he saw had

tewif-xo-lfii x6-is-dai kfin-na hai-yaL-fii tcit-tes-yai dea-xd6-ta
grown, man too. And he went on. Here
mis-kit tcin-nifi-yai hai-ya fii-kya x06-is-dai tsim-mes-Lon hitb
Miskét he came. There he saw man, woman both
na-teL-dite-tewin-x0-lii ta-kim-miL-dii dii-Lii-hw6-tiw na-teL-
had grown. TakimiLdifi several had
dite-tewin-x6-lii hai-yaL yi-nfik tcit-tes-yai Lel-dii tein-nii-
grown. And south he went. Leldifi he
ya-yei hai-ya kit na-nan-deL-x6-lan kyii-wif-ya-in-yan hai-ya-
arrived. There had become Indians. And
mil yi-nik tcit-tes-yai xon-teL-teit-din yi-da-teih tce-nin-yai
south he went. Xonteteitdii north of he came out.
hai-ya-miL hai-ya na-wil-yetiw kifi-ai-gyan mfix-xa na-na-kis-le
And there he rested. Pipe after he felt.
tce-nin-an hit-djit mik-kfit da-teii-wif-ent hai-yaL-fii dedx yi-ntik
He took Then on it he put fire. And this south
it out. way
teit-teh-in-hit fii-kya yeti yi-nfik da-ya-wifi-a-ye hai-ya-hit-
when he looked he saw way south some one fishing. And
djit-i x0-tcii tcit-tes-yai nil-lin na-nin-yai mefik d6-na-xo-
then to him he went. The creek he crossed when, he was
len-nei hai-yaL-fim x6 xa-nti-win-te tal-kait hwfifi ki-xak d6-xol-
gone. And in he looked Board only. Net was
vain for him.

* Hypericum formosum var. Scouleri.
tHe smoked.

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len-ne LOk mit-Le-te fin-te hai-ya-miL-fii a-tin-difii xd tcit-

gone. Salmon scales were And everywhere in he
there. vain
ten-en hai-yaL-fi mit-x0-wil-loi* da-an-na-dil-lau hai-yau-fin
looked. And his belt he untied himself. And
te-n0-dii-win-taL hai na-wit-dits-tin-nauw me da-n6d-di-win-taL
in the water That whirlpool in he stepped.
he stepped.

hit-djit-fin hai ta-nan na-niL-deL La-ai-ix ta-nan mei yin-nfik
Then the water he struck. Atonce water under south
x0-wes-en-nei hai-ya fii-kya ya-na-wih-a-ye x6 min-na-kit-del-
one could see. There he saw sitting down, fire a leg each
kai hai-ya-hit-djit-in x6-wfif tcin-nif-yai hai-yaL-fii x6-tcii
side. And then to him he came. And to him
tee-xai-netw dd-he xdt-da me tce-xai-neitiw hai-yaL-fif a-tin-ka
he spoke. Did not his in he speak. And every-
mouth way
x0-tcin tce-xai-netiw hai-yaL-in de-xdt-dit-waL na-wil-lit-dei
to him he talked. And he threw him He burned up.
in the fire.
ded-dit-de LOk mik-kytfin-sa-an 4-ten hai-ya-hit-djit-fin hai LOk
He found salmon its heart did it. And then that salmon
out
ta-tcis-wen hit-djit-fin Le-na-nil-lai hit-djit hai-ya kyi-win-yan
he earried out. Then he built a fire. Then there ate it,
yl-man-tti-wif-yai hai-yaL yi-ntiik tcit-tes-yai yi-ntik-a nin-nis-
Yimantiwiiyai. And south he went. South the
an-ndn-a-din tcin-nifi-ya-yei hai-yaL hai-ya na-teL-dit-tewif-x6-
world’s edge he came to. And there had grown
lan kit-tsa-it-kai hai yi-na-tcii tsis-lin-te hai-yaL a-x6L-tcit-
Bluejayt |= who Wintun — would And she said
become.
den-ne yi-man-ti-wit-yai hwauw fin-i 6-i wift-yal-xéw Lin-
to him to Yimantiwifyai, ‘“Mysister’s (Wintun ‘“whereyou all
boy,” words) came along
hw6-fn-te na-nan-deL a ke-e-auw hai-ya-mit-fif a-den-ne hei-yin
kinds have become already And he said, “Yes,
I know.”
witiw-hwal kit doi La-a-ta na-na-te-a-x6-lini kyi-hwff-il hai
I came Here and they had I ate along. When
along. there become.
witw-hwal hai kyi-wif-ya-in-yan na-nan-deL-x6-lan hai-ya-miL
[ came the people had become.” And
along
*“ With-he-is-tied.”
{The bluejay which has no topknot.
''Vou. 1.] Goddard.—Hupa Texts. 121

kit-tsa-it-kai a-den-ne ai kyt-wif-yfin-il fih* yi-man-ti-wif-yai

Bluejay said “Yes, youate along?” Yimantiwifyai

a-den-ne hei-yfii hai-ya-hit-djit-fin na-tes-di-yai ded mfik-ka yin-

said, 71) SYex.” And then he started back this on from

na-tcii xon-teL-me xoi-nal-weL hai-ya-hit-djit-iii na-tes-di-yai

the south. XonteLme he stayed And then he came back.
over night.

Lel-dii xoi-nal-weL yis-xfii-hit na-tes-di-yai hai-ya-miL-ti

Leldii he stayed The next he came on back. And

over night. morning

x0-wii-kfit yin-na-tcifi hai-yaL-fii miL-na-x0-wiL-we hai-yaL-ii

Xowtnkit from the south. And he felt sleepy. And
a-teon-des-ne dik-gyfiin hwik-kyd-wfii hai-yaL-ffi hai-ya tein-
he thought, “ Here Iam going And there he
to sleep.’’
nes-ten xa tin mit-wa hai-yaL-iii xoi-kyi-wif-an hai-yaL
lay down right trail its edge. And he went to sleep. And
tee-in-sit hai-yaL fii-kya tif-a-it-das-tse d6-he kit-tcin n6-na-
he woke up. And he felt very heavy. Could over he
not

in-di-tsti' hai-yaL-fin ki-ye na-xoi-kyt-win-an ki-ye tce-in-sit-hit
roll. And again he went to sleep. Again when he
woke up
Gii-kya da-fii-hwow x6-mit a-nfit-kyO hai x0-mit-ne-en x0-tis
he saw so large his belly had swollen. That his belly over
used to be him

ya-na-me-da-a hai-yaL-fii a-din-nat tcit-te-te-en sai-kit-dii xal-

loomed up. And around he looked. He saw had
himself
a-x0-lii kit-tfin-di-qote hai-yaL-fii hai tet-win-au hai-fn
grown up ___its-leaves-sour.T And that he chewed. And
La-ai-Ux nai-xOn-nt-wil-hwon hai mik-ki-ma-i na-is-tewen
at once it cured him, That everybody’s he made.
medicine
de-dit-de miL-x6s-sat-an in-na-is-dfik-ka hai-yaL-fii a-den-ne
He found he had been He got up. And he said,
poisoned.
hai-ded LO kyu-wif-ya-in-yan mit-L6-we-te hai-ya-hit-djit-ii
“This plant Indians their medicine And then
will be.”
na-tes-di-yai tce-x6l-tewe-dii mna-in-di-yai hai-ya xoi-nal-weL
he went back. Myth-place he got back. There he spent
the night.

*The sign of an interrogation.
Tt Oxalis Oregana.

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yis-xfii-hit xfi-Le-dfii na-tes-di-yai yi-man-ne-yi-de ti-wii-yai

Next day in the he went back. Across to the north he was lost,
morning
x6te-hw6 mite-tecii hai-yaL hai a-xdL-tcit-den-ne kfit na-seL-
his grand- toward. And he said to her, “Now I have
mother
tewii kyti-wif-ya-in-yan mit-L6
made Indians their

medicine.”
''Vou. 1.) © Goddard.—Hupa Texts. 123

TRANSLATION.
Yimantiiwifiyai.— Creator and Culture Hero.

It was at Tcoxdltewedii he came into being. From the earth
behind the inner house wall he sprang into existence. There
was a ringing noise like the striking together of metals at his
birth. Before his coming smoke had settled on the mountain
side. Rotten pieces of wood thrown up by someone fell into his
hands. Where they fell there was fire.

After him there grew the Kixtfinai everywhere in the world.
Some of these who were bad he did not like. There was no food
as yet in the world. One of the Kixfinai had it in his keeping.
He had all the deer confined inside of a mountain through the
side of which was a door. Yimantiiwifyai, not liking this,
started out through the world to find a remedy. In the middle
of the world he sat down. When he looked this way (toward
Hupa) he saw a madrofia tree. He took a piece of bark from it
the length of the back-strap of a deer and put it in his quiver.
Starting out again he came to the house of the Kixfinai who was
guarding the deer and entered. After sitting there sometime he
put his hand into his quiver and drew out the madrona bark
which had become sinew. “Deer must have grown also where
that man lives,” thought the Kixfinai. Then Yimantiwiiyai
said, “I am hungry for fresh venison, I am tired of dry meat.”

The Kixéinai went to secure the deer and Yimantiwiiyai
watched to see which way he went. He saw him open a door in
the side of a mountain where he kept the deer, never letting
them go out to feed. When Yimantiiwifyai had found out what
he wished to know he ran back to the house. He carried his
quiver outside and put it on the roof that it might be at hand
when he needed it. When the Kixtinai had brought in the deer,
Yimantiiwifyai said, “I am going out to swim because I am
going to eat venison.”* As he passed out he took down his

*The Hupa bathed before a meal especially one of meat.
''124 University of California Publications. (Am. Arcs. Era.

quiver from the roof and went to the door behind which the deer
were confined. Looking into his quiver he saw there had grown
in it the herb, wild ginger, with which he was to entice the deer
out and cause them to scatter. When he had placed this before
the door, the deer came out and scattered over the country this
way toward the north. Everywhere they were feeding about.
Wherever the Kixfinai had come into existence they were eating
venison.

When Yimantiwifyai came back to Tedxdltewedin it
occurred to him that there should be salmon. Someone had them
shut up in the world across the ocean toward the north. It was
a woman who guarded them. When Yimantitiiwinyai came to the
place where she lived, he went in and addressed her as his niece.
She gave him fresh salmon for the evening meal. The next day,
having spent the night there, he told her he would like some eels.
When she went to catch them he followed to spy upon her.
Having found out what he wished to know he ran back and went
into the sweat-house. The woman brought back the eels and
dressed them. When she had them ready she called to him to
come in. He went in and ate the eels. After he had remained
there two nights he was again hungry for salmon. When she
went for them he followed to see what she would do. He saw
there the fishing boards projecting out over the water and many
nets leaning up near by. There were also nets for surf fish
there. He came back to the house.

The next time he was hungry for surf fish. He watched her
get them as he had done before. When she had brought them
up. she cooked them for him between two sticks. He had now
found out what to do. He made a fiute and then smoked him-
self in the sweat-house. When he was done with the sweating
he talked to the flute, telling it to play when he had gone out.*
In the evening, he went and looked about everywhere to see
where he had best dig the outlet. He saw the digging at one
place would be easy. He went back to the house and sharpened
a stick. He told the flute to play and went out taking with him

* Another version has Yimantiiwifiyai place the flute so the wind makes
music. The woman hearing it thinks he must be in the sweat-house and
is thrown off her guard.
''Vou. 1.] Goddard.—Hupa Texts. 125

his quiver which he left on the roof. Then he went where the
fish were. There in a lake were all kinds which live under
water. Beginning at a certain rush he dug an outlet. When
the ditch was finished he took out the rush also. Then the water
carrying the fish with it ran out encircling the world.

When he came back by the house he picked up his quiver and
followed along beside the stream to teach the people how to
prepare the fish for food. The woman ran along after the
salmon that used to be hers, erying: “ Wiait-te wit-te my salmon.”
It was salmon’s grandmother* who used to own the salmon.
When Yimantiwifyai came along he saw fish had already been
eaten. He saw eels had been cut. “Not that way, this way you
should cut them,” he said, cutting them with a knife of white
stone. At another place he saw they were cutting surf fish
which had come ashore. “Not that way,” he said, “this way
you must dry them”; and he scattered them whole on the grass.
He came back to Tedxdltewedin. Salmon’s grandmother came
on to Hupa following her fish. She still comes in the fifth
month.

Yimantiwifyai started up the Klamath river. When he came
to Orleans Bar he found two women had come into existence
there. These women were well behaved and always stayed in
the house. Yimantiwifiyai wanted in someway to meet them.
Picking up a stick he wished it would become a canoe and it did.
Then he wished for a lake and the lake was there. Putting the
canoe in the water he transformed himself into a child and seated
himself in it. At earliest dawn the women came along and saw
him there. They started to catch the canoe and secure the baby,
but the boat avoided them. They made the circuit of the lake
wading or swimming after it. When they were about to catch
it, the water broke out of the banks and they failed. They wen
back and lived where they had before. Yimantiiwifyai then
went on up the Klamath until he came to Somes where two more
women had come into existence. Here he played the lover. He

made a dam that there might be a lake there also. He planned
that there should be a road under this dam. He did this for the

sake of the women. He made a small boat and put it in the
* A yellow-breasted fiy-catcher.
''126 University of California Publications. [Am. Ancu. Eru.

water on the further side, but to no purpose, for the women did
not come out. Then because he failed to entice them out he tore
the dam down and turned back.* When he came again to Or-
leans Bar he saw someone making a white stone knife. ‘What
are you doing?” he asked. “We are going to cut those women
open,” they said. “Hold on,” said Yimantiwifyai, and he began
to plan how birth should take place. First he thought it might
be from the woman’s shin. After thinking about it again he
looked into his quiver. He saw there a net-sack had grown.
This he thought would become the uterus forming a part of
woman and from it birth should take place.t From there he
went back to his home.

He thought he would now go toward the south. He made

baskets and gave them away.[ Then he came up along the
Trinity until he came to Sugar Bowl. There he made adam and
then went back down on the other side of the river until he came
to Xonsadin. Two women were soaking acorn meal at this
place. He climbed up the steep bank and went toward the top
of Bald Hill. Wherever he turned to look back the ground
rose up making little knolls. From the top of the hill he looked
back at the dam he had made. He thought it looked so good
with the falling water that even a newly made widow would think
of many things, if she should see it, and would sing love songs.
As this would not do he went back and made the ridge which
stands in front of it so the water-fall could not be seen. Then
he made a butte on each side at Djictahadii from which he might
look. He made a canoe and started toward the south thinking
he might have intercourse with some woman. Failing in this he
took away the buttes and went back down the river.§
Tephia meident and the one at Orleans Bar explain the presence of a large
fiat, furnishing a good village site at one place and the lack of one at Somes.
Yimantiwifyai’s acts are governed by his elation or chagrin as he succeeds
or fails with the women in question.

? These were the same women who had pursued the baby in the canoe a
few days before. It is believed that the act of looking at Yimantiwiiyai
would cause pregnancy.

“Therefore better baskets are made on Klamath than elsewhere,”
explained the narrator.

@ These incidents account for the topography of the extreme ends of the
valley.
''Vou. 1] Goddard.—Hupa Texts. 127

When he got back to Takimitdii the people were making so
much noise that the birds flying over nearly dropped dead.*
Someone came over from Bald Hills. When they looked up a
cloud had risen. “It is disease that is coming; come make a
dance,” said Yimantiwihyai. The Kixitinai danced in the large
house circling around the fire. ‘Let me find a dancing place,”
thought Yimantiwifyai. Coming up on a bank some distance
down the river he thought that would be the place. He called
out “ Salmon,” and a salmon came ashore. Going further down
he called, “ Water,” and water boiled out of the ground.

Going on down to Miskiit he called again, “ Water.” It did
not appear. There he made the place for the final dance. Then
he went back to Takimindin. The next day they danced again.
When they looked they saw the cloud had drawn back. They
danced for five days and it continued to go back. Then they
danced in the house five days by jumping. Afterwards they had
a jumping dance at Miskit. “That way it will be,” he thought,
“if disease comes.” Then he went south until he came to
Leldin.t -

As he was going along south he saw someone coming toward
him carrying a load. He had no eyes. When he met him he
said, “ Eh! Old man, the load has nearly worn you out.” The
old man sat down, falling over ashe didso. ‘Help me carry it,”
he said. “All right,” said Yimantiiwifyai. ‘Push the load on
me,” said Yimantiiwifyai sitting under it. When he pushed it
on him he untied the strap. Yimantiwifiyai jumped out and the
pieces stuck up in the ground right where he had been. Yiman-
tiwinyai stood facing him. It was black obsidian he was carry-
ing. With them he used to kill people to eat. The blind man
felt around for his victim saying, “I always catch them, this
one I did not catch.” Then he arranged the obsidians as usual.
Yimantiiwihyai said, “ Come, it is your turn.” “No,” said the
oldman. “Anyway,” he said, “ come let me push it on you.”
“No,” said the old man, “ nobody pushes it on me.” Never-

*The narrator explained that the noise of the village was so great as to
affect the birds.

{Compare xxiv. For an account of this dance compare Life and Culture
of the Hupa, p. 82.
''128 Oniversity of California Publications. (Am. Aron. Eru.

theless Yimantiwinyai threw him under it and pushed the load
on him. They stuck into him cutting him all to pieces.

Going on to the south he saw someone trying to catch
passing travellers with a hook. When Yimantiiwinyai came
where he was, he grasped the hook and allowed himself to be
drawn quite close; then he let go. The old man said as the other
had, “I always catch them, this one I did not catch.” Yiman-
tiiwinyai standing facing him said, “ Come, let me catch you.”
“No,” said the old man, “nobody helps me hook.” Nevertheless
Yimantiwinyai took the hook out of his hand and caught him.
“People will travel the trails in safety,” said Yimanttiwifyai.
* There mustn’t be those who eat people.”

As he went on walking toward the south he saw someone
making a seesaw* by the roadside. When Yimantiiwifiyai came
there he caught the pole with which the person was seesawing,
causing him to jump off. “Sit on it for me,” he said. Yiman-
tiwifyai sat on it. He untied the lashing, but Yimantiwinyai
jumped off in time. Yimantiiwifyai stood facing him. That
one, who also was blind, felt around for his supposed victim
saying, “I always catch them, this one I didn’t catch.” “Come,”
said Yimantiiwinyai, “ let me seesaw with you.” “ No,” he said.
Nevertheless Yimantiwinyai put him on it and untied the lashing.
He was cut to pieces. That was because the seesaw was made of
obsidian. ‘ The creaking of trees as they rub together you may
become,” he said. ‘ There must not be those who eat people.”

As Yimantiwinyai went along he was surprised to see some-
one splitting logs. He thought to himself, “I will go where he
is.’ When he got there he said, “ Old man are you splitting
logs here?” ‘ Yes,” said the old man. That one too had no
eyes. “Iam trying to split here,” he said, “ but it won’t split
for me. Come, jump in the opening for me.” “ Yes,” Yiman-
tiwifyai said. When the blind man had set the wedge he
pounded the log open. Then he said, “ Come, get in between.”
Yimantiwifyai got in but jumped out to one side as it sprang
to after him. “D&él” it rang out. Yimantiiwafyai stood

*This is said to have been a primitive means of amusement among the
Hupa. Only one person sat on the seesaw at a time. The other worked the
pole up and down with his hands.
''Vou. 1.] Goddard.—Hupa Texts. 129

facing him. Then the old man took a big basket-pot and set it
under to catch the blood. Yimantiiwifiyai stood watching him.
Then he set the wedge again and pounded the log open. He
felt around saying, “I always catch them, this one I didn’t
catch.” “Come, you do it,” said Yimantiwifyai. “No, I
never do that way,” he said. Nevertheless Yimanttiwinyai
pushed him in and let it spring toupon him. ‘You may become
a borer and live in trees,” he told him. “There must not be
those who eat people. When they are going to build a house
they may split logs but they must not kill people this way.”

As he went walking along he heard laughing. Farther along
he saw a fire blazing. He went and stood there. No one was
about. He looked around but saw only soaproots scattered there.
Someone pushed him toward the fire but he jumped over it.
He felt himself pushed toward the fire again. Finally he was
tired out with jumping. Then he picked up the soaproots which
were scattered about and threw them into the fire. ‘A-lo-lo-lo”
they said. He found out that the soaproots were accustomed to
eat people. ‘Become food,” he said. ‘There must not be those
who eat people.” Then they became soaproots.

As Yimantiwifyai was walking along toward the south he
saw three women coming carrying loads. When he met them
he said, “ Without food I have come.” They gave him some
bulbs which he ate and liked very much. He ran back and by
going around got ahead of them again. He defecated there and
said to the faeces, “* Become Yurok.” The Yurok went along
with him. When he met the women again he said, * They are
traveling without having eaten.” The women left food for them.
Finally in this manner he ate up all the food they were carrying.
He made there every kind of language, Karok, Yurok, Shasta,
Tolowa, Mad River, Southfork, New River, and Redwood; so
many he made.*

He went on toward the south where he saw a house. When
he went in he saw a kinaLdin girl sitting there. She got up and
gave him nuts of the sugar pine and hazel to eat. While he was
eating he became thirsty. The girl took the basket-bucket and
went to bring water for him. When she had gone Yimanti-

*Compare Dixon, Maidu Myths, p. 61.
Am. ARCH. ETH. 1, 9.
''130 University of California Publications. (Am. Arcu. Era.

wihyai wished that a grey-back louse would bite her. Feeling
the bite she sat down to find her tormentor, forgetting the water
she had set out to bring. Yimantiiwinyai, taking advantage of
her absence, took all the food of every kind and ate it up. He
then went on toward the south. The girl came up from the
spring and said, “Here is the water, take it,” passing it in.
When she went in and looked about she saw her food was all
gone. “I wish all the creeks would dry up ahead of you,”
thought the kinandif girl. As Yimantiiwifyai was walking
along he heard the murmuring of a creek. “I am going to have
a drink,” he thought. When he got there it was dry. He went
on toward the south. He heard another creek. He ran to it
only to find it dried up. He was nearly dead for water. He
thought the next time he would throw a deerskin blanket into
the water. He kept on toward the south. He heard another
creek as he was walking along. He ran there with the skin but
the creek had dried up. He threw the skin into the dry bed of
the stream. He went on toward the south. He thought about
his quiver. He resolved to throw that in. When he heard the
next creek he fixed it ready and ran there with it. He threw it
into the dry bed where it stuck up. Failing in this attempt he
picked it up and went on. He heard another creek and thought
he would try shooting in an arrow from which the fore-shaft had
been removed. With the socket he thought he might dip up the
water. He shot it in. It stuck up in the dry place. He pulled
it out and went on. As he was walking along toward the south
he heard a bull frog croaking. There must be a lake there, he
thought. He did not run this time. Coming down to the outlet
of the pond he put down his mouth and drank and drank and
drank.

He rolled over there. He could not getup. The birds began
to fly up and he said, “ Pick my stomach open.” Buzzard sat
there first. ‘“ Pick my stomach open,” he told him. Buzzard
flew up and kept thinking, “ He is peeking under his arm; is he
dead or is he yet alive?” Then he went to him and laid out all
the tools he was going to pick with. He picked with the last
one which he took out. Then he picked his stomach opened and
Yimantiwifyai got up. He looked around and was surprised to
''Vou. 1.] Goddard.—Hupa Texts. 131

see a hollow tree standing there. He crawled into that and went
to sleep.

When he woke up he found it had grown together in front of
him. Sapsucker lit on the tree and began to peck. “Do it a
little harder,” said Yimantiiwifyai. He was frightened and flew
away. Larger woodpecker did that and then yellowhammer.
This time Yimantiiwinyai kept quiet. He pecked until a chip
flew off. Then largest woodpecker jumped on and pecked until
he pecked it open. In that way Yimantiiwinyai got out.

* Come to me,” he said. Then all kinds of birds flew to him.
He made a bill for buzzard. At first he made crow into a large
woodpecker. “Fly up there,” he told him and he flew up.
Then he flew back and said, “ Make me red all over. If a man
kills me he will be rich at once.”* Yimantiiwinyai pounded
up some charcoal and dusted it over him. ‘Come fly up there,”
he said, and he flew up. ‘Kaka ka” he said and became crow.
He made largest woodpecker, eagle, yellowhammer, little wood-
pecker and all kinds as many as fly. When he had finished he
went on toward the south,

As he was walking along he thought, “I wish I had a dog to
go along with me.” Then he defecated and said to the faeces,
“Become a dog.” They became a dog. “There is a dog at the
place where I am going,” he thought. When he got there a dog
was lying on the house. Yimantiiwinyai’s dog crawled under
him in fright. The one that was on the house got up. The
house, though made of blue-stone, gave a creak. It was a “lion”
that was lying on the house. The one with Yimantiwifyai
became a “lion” also. “Let our two pets fight,” said the host.
“No,” said Yimantiiwinyai, “ tomorrow they will fight.” He
told his dog to paw the ground in the morning. The next
morning he pawed the dirt. The one that was lying on the
house got up and shook himself. The one by the sweat-house
entrance got up and shook himself. Then Yimantiiwinyai’s dog
jumped upon the house and they commenced to fight. They
chased each other to the sky. “Let us see whose dog’s blood
drops first,” said the host. To this Yimantiiwifyai agreed.
Soon the host’s pet dropped down dead. Yimantiwifyai’s dog

*The red scalps of the woodpecker are hoarded by the Hupa.
''132 University of California Publications. (Am. Arcu. Ers.

they saw coming along with his face half covered with blood.
He ran back to his master.*

It was at the edge of the world toward the south that they
had the fight. When Yimantiiwifyai looked back the way he
had come he was surprised to see smoke. When anything is
about to come into existence its smoke appears. Indians were
to appear. He started back toward the north. When he got
down to Leldin he found the Kixtinai preparing for a journey.
They were going to the world across the ocean northward. He
traveled with them down this way toward Hupa. At Tedxol-
tewedin they camped. In the morning they started out in boats
and went across the ocean to the north. Yimantiwiftyai went
back with them.

Then he thought, “ How is it going to be with the Indians
who are to appear?” “I am going around the world,” he
thought, “and measure it. They will renew their youth.”T
He started around the world to measure it. When he got to the
place west of us on the other side, The Maiyotel began to talk
about him. “He must not do this thing he is attempting,”
they said. “I wish someway we could stop him. It is women
that he can’t resist,” said the Maiyotel. As Yimantiwifyai
was walking along he saw a woman lying in the trail waiting for
him. He stepped over her and walked on. Soon he saw a
second woman. With her he dallied. She caught him and
swam back with him through the water north to the world
beyond the ocean. Through his own weakness and the plots of
his enemies he failed to arrange for Indians to renew their lives
upon earth. He came back here again to a place south of the
Big Lagoon. There he placed a sweat-house and a house in
which the people should dance. “Here,” he said, “they will
dance if anything goes wrong with the ocean. If the water rises
up they will dance here and it will settle down again.” Then
he went back to the northern world beyond the ocean.

He thought again about the coming of men. “In that place
they will come into existence before my eyes,” he thought. “I

*Compare Dixon, Maidu Myths, pp. 84-5.

tIf the world proved large, people might be rejuvenated several times
without overcrowding it.
''Vou. 1.] Goddard.—Hupa Texts. 138

will go back to the place where I was born.” He came back to
Xonxauwdin where the jealous man lived. No one ever saw his
wife. Sand was seattered all around the house that the tracks
of intruders might be seen. When birds walked on it they died.
Blood ran out their mouths. Yimantiiwiiyai took ten elder
sticks and slipped one over the other. These he pushed down
his throat. Then he opened the door and went in. He seated
himself beside the wife. The jealous man came out of the sweat-
house and noticed that someone had been around. The door
was open. He went in and saw a man sitting by his wife. He
looked him in the eye.* Then he felt in his quiver and drew
out an arrow. “Not that one,” said Yimantiwinyai. He pulled
out another. “No,” said Yimanttwinyai. Finally he had pulled
out all but one. Then he pulled out the xonxauwdin arrow.T
“That is the one,” said Yimantiwinyai. “Shoot into my
mouth.” Then the jealous man shot him in the mouth. Yiman-
tiwinyai tumbled out of the smoke-hole and rolled all around the
place in frenzy. When he came under a pepperwood tree he
came to his senses. He thought he had been killed. He drew
out the elder sticks, and found all of them were burned through.
He took out the arrow-head also. The place where he rolled
around can be seen yet. An herb? grew up there. He put some
of it in his mouth. He caused that plant to be a medicine.§

He came back to Tecdxodltewedin. He saw a man and a
woman had grown there. He came up the Trinity to Miskat.
He found again aman and a woman. At Takimitdin several
had grown. He went on south to Leldin. There Indians had
come into existence. He went on to Xontetcitdin. There he
rested and smoked his pipe. On looking toward the south he
saw someone in the distance fishing. When he went up the
stream and crossed over, the man was gone. Yimantiwinyai
looked about. Only the board on which he fished was there;
the net was gone. Salmon scales were scattered about. He
looked for him everywhere in vain. Then he took off his belt

*The glance of his eye killed ordinary men.

{This had an especially poisonous arrow-point which Yimantiiwifiyai
wished to get away from the monster.

{ Hypericum formosum var. Scouleri.
@ Compare xlv.
''134 University of California Publications. (Am. Arcs. Ern.

and stepped into the water. Entering the eddy he struck the
water with his belt. Then he could see under the water. Toward
the south he saw someone sitting with one leg each side of the
fire. He went to him and addressed him. He did not reply.
Everyway he spoke to him but failed to get an answer. Then he
threw him into the fire. He burned up. That was salmon’s
heart. Yimantiwifyai carried the salmon out, built a fire,
cooked the salmon, and ate it.

Then he went on south to the world’s edge. When he got
there bluejay, a woman who would become a Wintiin, was there.
She greeted Yimantiiwifyai as her nephew. ‘All kinds of people
have grown at the places you have passed,” she said. ‘Yes,
they had grown here and there as I came along,” said Yiman-
tiwinyai. “Did you eat along with them?” asked bluejay.
“Yes,” said Yimantiiwinyai.

Then he started back this way from the south. At Xonte~me
he camped. The next night he spent at Southfork. The follow-
ing day he came down to Xowfnkit. He felt sleepy, so lying
down by the trail he went to sleep. When he woke up he felt
heavy. He could not roll over. He went to sleep again. When
he woke up a second time, his belly was so swollen that it fairly
loomed up over him. He looked around and saw redwood sorrel*
had grown up there. He chewed that and it cured him. He
made that to be everybody’s medicine. He got up. “This
plant will be Indian’s medicine,” he said. Then he went back to
Tcdxdltewedin where he spent the night. The next day he went
back across the ocean to the north where he became lost from
men. He went to his grandmother? and said: “I have made the
medicines for Indians.”

* Oxalis Oregana.

Tt This is the first mention of Yimantiiwifiyai’s antecedents. A contradic-
tion that the first person to exist had a grandmother would not disturb the
Indian’s mind; but this myth is very evidently a collection of many which
may have been told in the first place about other persons. When they were
strung together they were all made to relate to Yimantiiwifyai.
''Vou. 1.] Goddard.—Hupa Texts. 135

I;
XaxdwilwaL.—Dug-from-the-ground.*

ya-deL-tse tein kin-tetiw-hwik-kit xoi-kyai hit hai-fi
They were they say Kintethwiktit her grand both. And
living daughter
hai ket-tsan yin-ne-tau xa-ke-hwe na-i-ya hai-ffi hai xote-
the maiden bulbs to dig usedto go. And the grand-
hwo ai-x0L-den-ne nax-xft-tan d06-xa-auw hai-ifi min-né-djo-
mother used totell “Two-stalked one doesn’t And After a
her, ones dig.”
x0-miL a-tcon-des-ne dai-dik-ge-auw-tih a-hwiL-tcin-ne d6-xa-
time she thought, “For what reason does she always ‘One
tell me, mustn’t
auw hai-yat-ii La xfi-Le-dii a-tcon-des-ne xai-tin-te hai-yaL
dig And one morning she thought, “I willtake And
abe? one out.”
kit teit-tes-yai hai-yaL-fii na-nif-ya-yei tcee-in-di-qot-dii
she went. And she crossed over to Teeindigotdin.
hai-yaL-ii xa-kyi-wii-hwe hai-yaL-fii a-tcon-des-ne xauw-
And she went to digging. And she thought, “Tam
going
auw hai-yaL-fii kit xa-win-an mit fin-kya mite-dje-é-din
to take And she had taken then she heard a baby
it out.” it out
kya-teL-tewe hai-yaL-ii da-na-dt-wil-Lat t0-din tce-na-il-Lat
ery. And she ran to the She cume
river. there
miL x6-kai-tsi kya-ti-wil-tewel min-tewim mit hai-yaL-if
then after her erying along “mother” with. And
she heard
me-dil ye-na-wil-de-ton yi-man alL-me-na-niL-tewit yi-man
canoe in she jumped. Across with it she pushed Across
herself.
ye-na-wil-kait miL yi-man-tein-tcin tein-dik-q6t-ei hai-yaL-in
she landed then on the other shore it tumbled. And
da-na-di-wil-Lat xon-ta-tcin xa-na-is-dit-Lat mit kft den-
she ran to the house. She had run up then on this

*Told at Hupa, June 1901. The first part was told by Oscar Brown, a
half-breed, about 30 years of age whose mother belonged to Takimindin.
The story was finished by James Anderson, a man about 55 years old, a
native of Medildii.

10

12
''10

14

136 University of California Publications. (Am. Arcu. Eru.

tein kya-teL-tewe-tsi hai-yaL-fi ye-na-wil-Lat mit kit min-

side it crying she heard. And she ran in then back

of
dai kya-teL-tewe-tsi La-ai-iix na-nes-dai hai-yaL-fii xon-ta-
the it crying she heard. Atonce_ she sat down and on the
house

kat da-wit-qot-tsi hai-yaL-ii min-tsit-da kai ye-wit-qot

house it tumbling she And smokehole through it fell.
heard.

hai-yaL-in nas-dik-qot hai-yat-fifi hai d6-kyii-wil-le ya-wit-

And it tumbled And the old woman picked it
about.
ten hai-ya-hit-djit-fih xea-kai ye-na-wit-ten hai keL-tsan en*
up. And then eradle she putitin. The maiden it
was

yon din-ntih ya-na-wif-ai d6-na-ted-en hai mitc-dje-é-din

back _= facing sat down. She did not That baby

of house look around.

do-nel-en hai do6-kyut-wil-le hwa-ne mal-yeiw-ai-il-la hai-fa

she did not The old woman only took care of it. And
look at.

min-né-dj6-x6-mi hai mite-dje-é-din ya-ta-a-ei yii-din-hit

after a time the baby commenced Finally
to sit up.

nas-ya-yel yu-dif-hit yit-dite-tewit meL-ky0-wei hai-yaL-ff

it commenced After a to shoot it was big And

to walk. while enough.

do-kyti-wil-le tsit-tin win-na-is-ya hai-fii ki-yats yis-se-teL-

old woman bow made. And birds he
commenced
wen-nei a-tifi-ka-fin-te en kit tee-seL-wen  hai-tin hai
to kill. All kinds it was he killed. And the
keL-tsan d6-tein-neL-en hai mite-hwd hwa-ne wai-iL-tuw
maiden never looked at The grand- only healways gave
him. mother

hai di-hw6 yis-se-iL-we hai xwtn-tewin eh xt-Le-din-din

whatever he killed. The mother it early in the
was morning
tee-in-nauw-weil dai-hw6-x6-xOw Lax xa-a-tifi-win-te hai-iin yi-
used to go out somewhere. With- she always And

out did that.

reason
din-hit x6-is-dai tsis-le-nei hai-fim hai xwtn-tewin e-il-wil-
finally a man he became. And his mother at

* Used to show contrast.
''Vou. 1.] Goddard.—Hupa Texts. 137

hit-djit na-ne-it-dauw dit-tsik da-tii-hwow-ai-kin-te* tcein-ne-

dark used to come Acorns so long she always
back.

ti-wiw hai-in min-né-djo-xd-miL hai kfiii-tet-wil-tewil a-teon-

brought And finally the young man thought,

back.

des-ne na-x0t-dii-wes-in-te dai-d6x-xoik-ke-auw-fii mit tein-
“T am going to ' what place from she
watch her

ne-U-wuw hai dit-tsik hai keL-tsan ef a-tc6d-in-ne hai hwe

always the acorns.” The maiden it always Shes

brings was thought,

miL ne-itw-wiw-dih mil tein-nif-win-dete dit-tsik hwix-xai
from bring place from if he will bring acorns, my boy

x0L-den-ne-e-te hai-ii min-né-dj6-x0-miL a-tcon-des-ne

I will call him.” And after a time he thought,
de-de-tih x0-wit-x0-wes-yfin-te hai-yat-in kit xf-Le-din-din
“This time I will watch her.” And early in the

morning
x0-wiit-tct-x0-wes-yan hai-yaL fi-kya kit tee-nifi-yai hai-
he watched her. And he saw her come out.

yal-il La-ai-ix dfk-kan yi-dik tcit-tes-ya-yei hai-yaL-fii

And at once the ridge up she went. And
x0-ka_ teit-tes-yai tcex-x0t-dit-teL-en hai-yaL hai-ya yi-dik
after he went watching her. And there up
her
xa-is-yal hai-yau-fin kik-kin-ne kis-xan mik-kin-dii tein-nin-
she went. And dry tree standing its butt when she
ya-hit ke-is-ya-yei hai-yat-ii hai kik-kin-ne x0L-teL-tewen
cameto she climbed And that dry tree with her grew
up.
de-now-kfit-tcin hai-yat-th hai kfn-tei-wil-tewil na-tes-di-yai
toward the sky. And that young man went home.
hai-yaL-tih a-tcon-des-ne yis-xfin-de hwe na-sé-te hai-yaL-tii
And he thought, “Tomorrow T will go.” And
kat wil-weL mit na-in-di-yai kit tein-nifi-en dit-tsik hai-
dark after she came back. She brought acorns.
yaL-inh kat yis-xfi-hit teit-tes-yai tein-nif-yai hai kik-kin-ne
And in the he went. He got to that dry tree
morning
kis-xtn-din hai-ya-hit-djit-fii kfit ke-is-yai hai-yat-fii kit
standing place. And then he climbed up. And

xOL-teL-tewen hai-fih de-now-kit x6L-xas-tewen-nei hai-yau
it grew with him. And to the sky it grew up. And

* Measured on the narrator’s finger.

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an-kya tin nifi-a hai-ya-hit-djit-fii hai mfk-kai_ tcit-tes-yai

he saw road was And then it on he went.
there.
teik-qal-lit fin-kya kis-xfi kin-nes-tan hai-yaL-fii ke-is-yai
As he walked he saw _ standing Tan oak. And he climbed
along
hai kin-nes-fan hai-yat-fii hai-ya da-ya-wes-a d6-win-sa-ai-
that Tan oak. And there he sat down. Soon
miL fin-kya LO0-xot-ti-wis-sifi-it-tsi sai-kit-din fin-kya_ tecit-
after he heard laughing along the road. He was to see
surprised
tin-di ket-tsfin* hai-yaL-fii tein-te-deLt a-tin-dii-min tein-
coming maidens. And they got From every they
there. place
nif-yai hai-yat-im kit kya-da-ne-x6-win-sen hai-fii a-tin-ne
came. And they commenced to pick. And  allofthem

iL-né-djit ya-wil-dite-tewen hai me kya-da-ne hai-yaL-tii
divisions had made which in they picked. And

kyi-wih-yan xot-da-it-kas hai-yaL-ii a-ya-den-ne xa-iil-le

acorns he threw down. And they said, “That is

right,

kis-tai-tewii hai-yaL-i Li-wi a-den-ne xa-x0-wil-waL tsan

Bluejay.” And one of said, “Dug-from-the- it

them ground might

be.”

hai-yat-iii ki-ye Li-wif a-den-ne xfin-nail xa-xd-wil-waL

And again one said, “ Dug-from-the-
ground

tein-dOn La-ai-ix d06-tci-x6n-neL-in-te-ne-wan hai-yaL-in na-
they say really you ean hardly look at.” And

nin a-di-wen-ne 4 d0o-tcin x06-néL-in-teL hai-mah ded-de

two said, (Exel.) “They I can’t look Always this
say at him.

qal§ x6n-ne-iiw-en hai don kat d6-tco-x6én-neL-in-te tcein-ne-
walk- ITamaccustomed That itis one can look at hardly.”
ing to look at.

wan hai-yaL-fii a-ya-den-ne hwe-en x6On-néL-in-te hai-yaL-if

And they said, ey ean look at him.” And
na-na-wit-yai La-al-Ux ya-xot-tik ya-nifi-yai hai-yaL La-ai-ix
he came Really between the he walked. And really

down. two

*One of the few plural noun forms in the language. The singular is
ket-tsan.

+A distributive form of the verb. “They came one after the other.”

tA word used by a woman in addressing her companion.

@The sun.
''Vot. 1.] Goddard.—Hupa Texts. 139

xon-nii na-na-ya-wil-lai d6-he-ya-xOn-neL-en hai-yik nif-xa-

theirfaces they turned down. They could not look so good-
at him

tein-ne-wih hai-yaL-ii hai-yO na-nin hwa-ne ya-x0n-neL-en

looking he was. And those two only looked at him

hai a-ya-den-ne ne-he-eh 4d06-x0-lifi-x0n-ne-dil-en hai-ya-hit-
who said, “We ean’t look at him.” And

djit-ii hai kit-na-xfii en kit tcis-seL-wen hai a-ted-in-ne

then the deer that he killed which she thought,
one

hai tcis-seL-win-dete hwim-mite-dje-é-din x6du-den-ne-e-te kya-

“That if he kills my child I will call him.” He

da-wen-ne hai xwtn-tewii mik-kya-da-ne-e me _hai-ya-hit-

picked the his mother’s picking place in. And

acorns

djit-tih na-tes-di-yai na-in-di-ya-yei kin-tcetiw-hwik-kit ye-tei-

then he went home. He got back to Kintetthwikit. He
wih-en hai dit-tsik da-fii-hw6w-ai-kin-te hai-ya-hit-djit-in
brought the acorns so long and then

iis

x0-xal mil Lif-win-fen-nei hai-fih xa-a-in-ni hai-tii min-né-

her boy with she called him. Then he always And after a
did that.
djo-x0-miL a-den-ne xon-ta na-sé-te hai-yat-fin d6-kyi-wil-le
time he said, ‘“ Houses Iam And the old woman
going to.”
a-den-ne xa _ hai-ya-hit-djit-in hai d0d-kyii-wil-le  tse-Lit-tsd
said “All And then the old woman blue-stone
right.”
tsiL-tii win-na-is-ya_ tse-Lit-tsd na-tses tse-Lit-tsO miL-kit-
bow made, blue-stone arrows,  blue-stone shinny

tik-kate tais-tsé kfin-na x6t-tsel kai n6-nit-kait hai-ya-hit-

stick, sweat- too. His along he pushed And
house biceps them,
wood
djit-i xof-a-na-di-wil-lau hai-ya-hit-djit-in kat tcit-tes-yai
then he dressed himself. And then he went

yi-diik-a-t0-me-tcii hai-yau yi-dik-a-té-me-teii tee-nii-ya-yei
eastern water toward. And eastern water he came out to.
den-tcin tein-nif-ya-yei hai-ya-hit-djit-ih kfit  tee-nin-tan
This shore he came to. And then he took out
hit-djit-fih tcit-te-té-yos me-dil hai-ya-hit-djit te-teii-win-tan

and then he stretched a canoe. And he put it in the
water.

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hit-djit yi-man x6-tcifii ye-wit-kait tsel-ne-wan hai me-dil

Then across toward he landed. Red obsidian that canoe.
him

hai-yaL-fii hai x6-tcii ye-wit-kait-dii ye-teii-wit-ya-dii min-

And the toward landing place in entering the
him

nin-kat da-kit-kis mit kyi-wifi-ket hai-yan kfit yi-man

bow on he put his then gave a creak. And across
hand
ye-wit-kait hai-ya-hit-djit-ii xon-ta-din xa-is-yai xdte min-
he landed. And then house place hewent Right inthe
up.

né-djit sa-ii hai xon-ta_ tse-Lit-tsO hai xon-ta td-ne-wan

middle stood the house. Blue-stone that house. Black
obsidian

kyu-wil-tel mit-daik hai xon-ta hai-ya-hit-djit-ii ye-teii-win-

was paved outside that house. And then he went

yai hai-yiw-x0-yi-dik hw6-win-dan sa-a x6-xa tef-in-te miL*
in. Up that way, “My son-in-law long for you will with.
time him look”

hai-yaL-tin kat hwa na-nat-yai hai-ya-hit-djit-fin kit Le-nfin-

And already sun was down. And then gathered
di-yai a-tin-dii-miL min-Lin Lit-Lin x0-lan me-la_ kit-tfik-
back from all places. Ten brothers he saw Some shinny

there

were.
ktite-x6-sin-x6-lan me-la kif-mit na-kit-dit-x6-lan me-la kyi-
had been playing some kin had been playing some
he saw, he saw,

witin-nai-diL-x06-sin-x6-lan me-la ky6.L-kis-x6-sin-x6-lan me-la

hunting had been he saw, some  spearing salmon had been some

he saw,
nai-ke-its-x0-sin-x6-lan tis-mil min-nif-mit-Le-dil-lit hin fit-
shooting at mark had been Eagle and Panther both were
he saw.

en-x0-lan hai-yaL-ii a-ya-x0L-tcit-den-ne dedx-x0-lin hwil-
married he And they said to him, * You here, my
saw.t

la-tsii hai-yaL-inh hei-yii teit-den-ne dan nei-yai hai-ya-
brother- And Ves,” he said, “awhile Icame.” And
in-law. 8 ago

*The passage is difficult. The sense seems to be, that in the language
of the eastern people he heard his future father-in-law greeting him as his
son-in-law for whom he had expected to be a long time looking.

THis face with he kills.”

{ Eagle and Panther had joined the family as husbands of the daughters.

@ My wife’s sister’s husband.
''k

Vou. 1.] Goddard.—Hupa Texts. 141

hit-djit-in kat na-dii-wil-tewan xoi-ye win-xa kyi-wit-qot

then it was supper time. Before they put a basket
him

me miL-ky6-xait mit-tsin hai kyti-wifi-ya-in-yan d0-sai-xauw

in dentalia its meat. That Indians can’t swallow.

hai-yaL-fii xoh nax me tecin-neL-yan hai-yaL-fin a-ya-xon-

And he two in ate up. And they thought
des-ne a-kit-tis-seOx a-in-te hai-yaL-fii kat n6-din-nil-tewan
of him, “Smart he is.” And they finished supper
hit-djit-ii kit tee-te-deL tai-kyiw mit-teii hai-yau kat tee-

then they went sweathouse toward. And went

out f
nin-yai xon kin tai-kyiw mit-tein hai-yaL-fn xf-Le-ei-miL
out he too sweathouse toward. And at midnight

t0-tcin na-me-tes-yai t6-din tee-nif-ya-hit tnh-kya hai-yiiw-xoi
to the toswimhewent. Atthe whenhe got heheard that way
river river

yi-da-tcii mil a-x0L-tcit-den-tsti tais-tsé enh d6-x06-lin de-dox
down with he heard say “ Sweathouse is gone.” “Around
wood here
kit em kyti-wif-ya-in-yan xa-a-in-nii d0-yiL-tsis tais-tsé dik-
itis people always do One never sweat-
that. sees house wood
gyi yin-nik-kai-yi-dik hwa-ne en tais-tsé tet-na-hwit en
here. To the southeast only there sweat- Mink it
is house was
wood.”
hai a-ne hai-yaL-if af x06L-tcit-den-ne a-x06L-tcit-den-ne
who said it. And, WYies. he said. They said to him

min-Lifi tai-kyiw sa-an hai-ta ah x06L-tcit-dii-win-neu hai-

ten sweathouses stand- Toall, “Yes,” he kept saying. And
ing.

ya-hit-djit-im a-tin x0L-tcet-x6-wil-lik hai-dait wfn-nd-xdn-

then everything he told him that he is going to

niL-tin-te hai-ya-hit-djit kat tai-kyiw-dii xa-na-is-di-yai
get him todo. And then sweathouse he went up.
place
ye-na-wit-yai hai-ya-hit-djit x0-Lik-kai tes-yai mit tee-nii-
He went in. And dawn ithad then he went
come,
yai tais-tsé mfix-xa kit xofi a-x6L-tcit-den-ne nax tin iL-
out sweat- after, as he had told him. Two roads
house wood
wal-wii-a La dik-gyfii no-hoL yit-de-yi-dik wa dik-gyin
forked. One here from us northeast. One here

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yi-ntik-kai-yit-dfik hai-ya-hit-djit-ii hai tin it-wai-wi-a-dii

southeast. And then the road forking place
tein-nin-yai hit-djit a-dit-tsel kai tcee-nif-yds hai tais-tsé
he arrived. Then his biceps along he pull out that  sweat-
under house

wood.
hai-ya-hit-djit-ifi ya-na-is-kil hit-djit-fih min-Lfifi tsis-loi hai-
And then he split it. Then ten he made And

bundles.
ya-hit-djit-fii ya-wim-meL hai-ya-hit-djit-i na-tes-di-yai hai-
then he took them up. Then he went home. And
fin hai na-in-di-ya-din xdts-tsin-ne-wan n6-nif-an La-ai-ix
the he got back place carefully he put it Really
down.

a-tin-dii_ wil-dit-ei hai-ya-hit-djit-in a-tin-din La mit-da-

every place — shook. And then every place one to its

mouth
nif-an min-Lin tai-kyiw hai-ya-hit-djit-in a-tin-din xdL-ya-
he the ten sweathouses. And then at all the they
carried, places

tel-lit hai-ya-hit-djit-in wil-weL tsis-da-*x hai-ya hai-yaL-ii
smoked And until night he stayed there. And
themselves.
wil-weL-dii kat ki-ye tai-kyiiw ye-tcit-te-deL hai-yat-fin
at night again sweathouse they went into. And
to-din tce-nif-yai ki-ye hai-yaL-ti hai-ya teii-na-hwin ki-ye
to the he went again. And there Mink again
river

hai-ya x6-wii tcin-nif-yai hai-yaL-fifi a-x6L-tcit-den-ne yis-

there to him came. And he told him *To-
xth kit-te-sin-kfite-tet hai-ya-hit-djit-ff yis-xfii-hit kft xt-
morrow you will play And then next day in
shinny.”
Le-diii na-di-wil-tewan hai-yaL-if n6-din-nil-tewan mit kit
the they commenced And they had finished then

morning toeat.
a-ya-xOL-teit-den-ne xa hwik-kai yai-dit kit-tak-kfte-tcin
they said to him, “Come _brother- letusgo  totheshinny place.”

in-law,
hai-ya-hit-djit-im kit sa-win-den hai-yat-fii kit tcin-te-deL
And they all went. And they got there.
hai-yaL-ii kféit ti-sil-len hai-ya-hit-djit-ii kit kit-tea-kfate
And they made And then they begin to
bets. play.

hai-yaL-ii na-dii x0-wii na-ya-ni-wes-dil-lai hai-ya-hit-
And twice fromthem they took the bet. And
''Vou. 1.] Goddard.—Hupa Texts. 143

djit-Gi a-ya-x0L-tcit-den-ne xa hwik-kai il-loi x6-wa-ya-in-tan

then to him they said, “Come brother- play.” They gave him
in-law,

miL-kit-tik-kitte hai-yaL-fi it-kai-nit-tewit hai mit-kit-ttik-

a shinny stick. And he pressed down on that stick.

kate La-al-tix tcis-kas-sei hai-yat-fin a-den-ne ka hwe di-
Really he broke it. And he said, “Well I some-
hwe-e yai-tin-tan hai-ya-hit-djit-ii xdt-tsel-kai tce-nin-yds

thing may pick up.” And then from under he pulled out
his arm

hai xon x0-miL-kit-ttik-kite tce-nil-lai ya-de-mil kfin-na_hai-
that his shinny stick. He pulled the balls too. And
own out
ya-hit-djit-in kat tee-nifi-yai n6-kin-nif-an kim-mit-na-til-
then hesteppedout. He started the Wildeat
game.
teat-wol x6-lin x6-tein teis-loi hai-yaL-ih xa-win-ktite is-d6
he saw against playing. And he threw out. Very
him near
La-ai-ix tce-nin-kfite-ne-en me-dim-mil kin-dii ndn-de-mil
really the throw used to be the stake its foot fell.
hai-ya-hit-djit-iin hai-ya kim-mit-na-til-tci-wol-ne-en tce-xdL-
And then there Wildeat used to be he caught.
kit La-ai-ix xon-nifi-ne-en Le-ye-teii-wih-yeiw hai-ya xa-ya-
Really his face used to be he jammed in. There he sits
wes-a hai-ya-hit-djit-fin tee-nin-kfite-ei hai-yan-fin ki-ye
that way. And then he threw it over. And again
na-kyi-wif-a mite-tewan-tiL-tan x6-lin x6-teii teis-loi hai-
they played. Fox he saw against played.
him
ya-hit-djit-ih ki-ye x6-wfi xa-win-kfite hai-ya-hit-djit-an
And again from him he threw. And
tee-xOL-kit La-ai-ix x0-nifi tcee-niL-tik xa mtik-ka 4-ni-wes-te
he caught him. Really his face he pinched That after- he looked.

out. way ward
ki-ye ya-wih-kfite tee-nii-kfite-ei hai-yan-fii ki-ye na-kyi-
Again he threw. He threw over And again they
the line, started
wif-a nin-mi-win-na-kis-ten* x6-lin xd-teii teis-loi hai-fn
agame,. Earthquake he saw against played. And
him
La-ai-ix nin-ne-en na-dit-té-yai hai-ye-he mit-tis da-tcit-teL-
really groundused opened up, Anyhow over he jumped,

to be

** World around he lies.” See xlviii.

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ton-ei xa-x0-wil-waL hai-ye-he x0-win tce-nifi-kfiite xd _ tse-
Dug-from-the- Anyhow fromhim he threw out. His blue-

ground.
Lit-tsO  ya-na-tik-kai-tcis-tewen hai-ye-he win-dim-mil-lei
stone he made come between. Anyhow it went through.
dol! dii-wen-ne-e-tsi hai win-dim-mil ef a-dti-wen-ne
“Dol” itsoundedheheard. That going through itwas made the
noise.

hai-ya-hit-djit-ii ken-niw x06-teii teis-loi x0-lim hai-tn

And then Thunder against played he saw. And

him

La-ai-Ux naf-yai mil kyi-wen-niw hai-fi hai da-teit-dt-wil-

really itrained then it thundered. And the running

Lat mil a-di-wen-ne hai-yat-in kut wil-weL hai-fin a-tin
with made the noise. And it was And all

evening.
na-na-nin-an hai x0-wfi na-ya-nil-liw-ne-en min-Lin is-dits
he won back which from had been lost. Ten strings
them
xow miL-ky6-xait di-hwd Lok-yit-dit-til-le tsit-dik-na-we-ne-en
about of dentalia, some otterskins, fisherskin quivers,

te-ne-en 4-tin-ka-fin-te-ne-en na-na-nif-an hai-ya-hit-djit-tn

blankets, everything used to be he won back. And then
sa-nan-den hai-yaL-fi yis-xfii-hit mit-tcif sa-win-den tit-tau-
they went And next day toward they went the great
home. bird
Lik-kai hai da-ya-na-wes-a hai kyi-win-ya-in-yan dd mit-
white that sat there which Indians never to

tein yi-kit-te-its hai-ya-hit-djit-in kat ted-yan-its xon en

it ean shoot. And then they began He
to shoot.

dé-win-n6-it-kait hai-fif a-ya-x0L-teit-den-ne xa nif mit-

did not shoot. And they said to him, “Come you in
dit-wa win-nou-kai hai-yaL-fin tsiL-tin x0-wa-ya-in-tan hai-fi
turn shoot.” And bow they gave him. And
teit-tes-lai La-ai-tx sik-yas-sei hai-ya-hit-djit-fih xon x0-tsiL-
he drew it. Really it broke. And then his bow

own
tin tee-nin-tan a-den-ne de-de-he miL win-n0d-neL-kai-te
he took out. He said, “This with I will shoot.
anyhow

nit-tewin kfin-na min-nat nOd-nau-tfats hai-yaL-f a-ya-xon-
No good, too around iscut down.” And they
''Vou. 1.] Goddard.—Hupa Texts. 145

des-ne hai-yiw mit miik-kft da-na-dot-a hai-fii win-no-

thought, “That with to it he can shoot.”* And he

nit-kait La-ai-ix mfik-kfit da-na-di-wit-a-ei hai-fii nal-tsit

shot. Really to it he hit. And fell
down

La-ai-ax mit-kyo-xait ta-fii-hwow n6-kin-nifi-yow hai-ya-hit-
really dentalia so much scattered about. And

djit-fin kf&t na-kyii-we-x6-win-sen hai mit-kyd-xait hai-ya-
then they brought home that , dentalia.

hit-djit-Gih na-tes-di-yai hai x0te-hwd mite-tcin hai-fin na-
And he went home his grand- to. And he
mother

in-di-ya-yei kin-tetiw-hwik-kft dfin-Lii-hw6-dii wil-wel sil-len

got back to Kintetiwhwikit. So many nights as it
seemed

de-dit-de dfn-Lfii-hw6-dii me-nfin-di-yai na-waux hai-fin

he found out so many years he stayed. And

na-in-di-ya-hit hai xotc-hw6d-ne-en xoh met sit-ten x0-win

when he got back his grandmother fire beside was About
used to be lying. him

x0-dje-kit-tcii-ya-sil-lii-x6-lan hai-yaL-fih a-den-ne no-xa en
they had worried he found out. And he said, “After it
you is

nauw-di-yai an ya-den-ne kit don ya-te-seL-te hai-ya-hit-

Thave come.” “Yes,” theysaid, “all right we will go.” And

djit-fii xdte an-na-tcil-lau xon-ta a-tin-dii me-na-kis-loi
then good he fixed thehouse. Every he bound it up.
place B

hit-djit-fih mei na-kis-qot dik-gyfi yi-dtik-a-to-me-tcin wit-
Then under he pusheda Here eastern water it
stick.

a-ei hai-ya-tcin ya-del-se-ei hai fit-en-tsis-lin-tcin det-xow
went. There they lived where he married. Now

hai-ya-tcifi ya-deL-tse-ei
there they are living.

hai-ya non-dik
Here isthe end.

* Tronical.

Am. ARCH, Eru. 1, 10.

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TRANSLATION.
XaxdwilwaL.—Dug-from-the-ground.

An old woman was living with her granddaughter, a virgin,
at Kintciwhwikit. The girl used to go to dig roots and her
grandmother used to say to her “You must not dig those with
two stocks.” The girl wondered why she was always told that.
One morning she thought, “I am going to dig one,” so she
went across the river to Tceindiqotdii and began digging. She
thought, “I am going to take out one with a double stock.”
When she had dug it out she heard a baby ery. She ran back
to the river, and when she got there she heard someone crying
“mother” after her. She jumped into the boat and pushed it
across. When she got across, the baby had tumbled down to
the other shore. She ran up to the house and there she heard it
erying on that side. She ran into the house, then she heard it
erying back of the house. At once she sat down and then she
heard it tumble on the roof of the house. The baby tumbled
through the smoke-hole and then rolled about on the floor. The
old woman jumped up and put it in a baby basket. The young
woman sat with her back to the fire and never looked at the
child.

The old woman took care of the baby alone. After a time it
commenced to sit up and finally to walk. When he was big
enough to shoot, the old woman made a bow and he began to kill
birds. Afterward he killed all kinds of game; and, because his
mother never looked at him, he gave whatever he killed to his
grandmother. Finally he became a man. The young woman
had been in the habit of going out at dawn and not returning
until dark. She brought back with her acorns as long as her
finger. One time the young man thought “I am going to watch
and see where she goes.” The young woman had always said to
herself, “If he will bring acorns from the place I bring them,
and if he will kill a white deer, I will call him my son.”
''Vou. 1] Goddard.—Hupa Texts. 147

Early one morning the son saw his mother come out of the house
and start up the ridge. He followed her and saw her go along
until she came to a dry tree. She climbed this and it grew with
her to the sky. The young man then returned saying, “To-
morrow I am going up there.” The woman came home at night
with the usual load of long acorns.

The next morning the man went the way his mother had
gone, climbed the tree as he had seen her do, and it grew with
him to the sky. When he arrived there he saw a road. He
followed that until he came to an oak, which he climbed, and
waited to see what would happen. Soon he heard laughing girls
approaching. They came to the tree and began to pick acorns
from allotted spaces under it. The young man began to throw
down acorns. “That’s right Blue Jay,” said one of the girls.
Then another said, “It might be Dug-from-the-ground. You
can hardly look at him, they say, he is so handsome.” Two
others said, “Oh, I can look at him, I always look at this walk-
ing one (pointing to the sun) that is the one you can hardly
look at.” He came down from the tree and passed between the
the girls. The two who had boasted they could look at him,
turned their faces to the ground. The other two who had
thought they could not look him in the face were able to do so.

The young man killed the deer, the killing of which the
mother had made the second condition for his recognition as a
son. He then filled the basket from his mother’s place under
the tree and went home. When the woman saw him with the
acorns as long as one’s finger, she called him her son.

After a time he said, “I am going visiting.” ‘All right,”
said the grandmother, and then she made for him a bow and
arrows of blue-stone, and a shinny stick and sweat-house wood
of the same material. These he took and concealed by putting
them under the muscles of his forearm. He dressed himself for
the journey and set out. He went to the home of the immortals
at the edge of the world toward the east. When he got down to
the shore on this side they saw him. One of them took out the
canoe of red obsidian and stretched it until it was the proper
size. He launched it and came across for him. When he had
landed, the young man placed his hand on the bow and as he
''148 University of California Publications. (Am. Arcu. Eru.

did so, the boat gave a creak, he was so strong. When they had
crossed he went to the village. In the middle of it he sawa
house of blue-stone with a pavement in’ front of black obsidian.
He went in and heard one say, “It is my son-in-law for whom I
had expected to be a long time looking.” When the sun had set
there came back from different places ten brothers. Some had
been playing kin,* some had been playing shinny, some had been
hunting, some spearing salmon, and others had been shooting at
amark. Eagle and Panther were both married to daughters of
the family. They said to him, “You here, brother-in-law?”
“Yes,” he said, “I came a little while ago.” When it was supper
time they put in front of him a basket of money’s meat,t which
mortal man cannot swallow. He ate two baskets of it and they
thought he must be a smart man. After they had finished
supper they all went to the sweat-house to spend the night. At
midnight the young man went to the river to swim. There he
heard a voice say, “The sweat-house wood is all gone.” Then
Mink told him that men could not find sweat-house wood near
by, but that some was to be found to the southeast. They
called to him for wood from ten sweat-houses and he said “ Yes”
to all. Mink told him about everything they would ask him to
do.{ Hewent back to the sweat-house and went in. When the
east whitened with the dawn, he went for sweat-house wood as
they had told him. He came to the place where the trail forks
and one of them turns to the northeast and the other to the
southeast. There he drew out from his arm the wood his grand-
mother had provided him with and split it fine. He made this
into ten bundles and carried them back to the village. When
he got there he put them down carefully but the whole earth
shook with the shock. He carried a bundle to each sweat-house.
They all sweated themselves. He spent the day there and at
evening went again to the sweat-house. When he went to the
river to swim, Mink met him again and told him that the next
day they would play shinny.
* See Life and Culture of Hupa, p. 61.
+The meat of dentalia is believed to be the food of the Kixinai.

+The feats which follow must be done the one who would marry the
daughters. .
''Vo. 1.] Goddard.—Hupa Texts. 149

After they were through breakfast the next morning, they
said, “Come, brother-in-law, let us go to the place where they
play shinny.” They all went and after placing their bets began
to play. Twice they were beaten. Then they said, “Come,
brother-in-law, play.” They passed him a stick. He pressed
down on it and broke it. ‘Let me pick up something,” he said.
He turned about and drew out his concealed shinny stick and
the balls. Then he stepped out to play and Wildcat came to play
against him. The visitor made the stroke and the balls fell very
near the goal. Then he caught Wildcat smashing his face into
its present shape, and threw the ball over the line. He played
again, this time with Fox. Again he made the stroke and when
he caught Fox he pinched his face out long as it has been
ever since. He then struck the ball over the line and won. The
next time he played against Earthquake. The ground opened up a
chasm but he jumped over it. Earthquake threw up a wall of blue-
stone but he threw the ball through it. “Dol” it rang as it went
through. Then he played with Thunder. It rained and there was
thunder. It was the running of that one which made the noise. It
was then night and he had won back all they had lost. There were
ten strings of money, besides otterskins, fisherskins, and blankets.

The next day they went to shoot at the white bird which
Indians can never hit. The others commenced to shoot and then
they said to their guest, ‘‘Come, you better shoot.” They gave
him a bow, which broke when he drew it. Then he pulled out
his own and said, “I will shoot with this although the nock has
been cut down and itis not very good.” They thought, “He can’t
hit anything with that.” He shot and hit the bird, and dentalia
fell all about. They gathered up the money and carried it home.

The Hupa man went home to his grandmother at Kintciiw-
hwikfit. As many nights as it seemed to him he had spent, so
many years he had really been away. He found his grandmother
lying by the fire. Both of the women had been worried about
him. He said to them, “I have come back for you.” “Yes,”
they said, “we will go.” Then he repaired the house, tying it
up anew with hazel withes. He poked a stick under it and
away it went to the end of the world toward the east, where
he had married. They are living there yet.
''150 University of California Publications. (Ax. Arca. Erx.

TEL.
Xonteiiwditcete.*—Rough-nose.t

Xon-tetiw-dite-teete  teit-det-tse xoi-kil hin a-x6.L-tcit-

His-nose-rough lived his both. He said

younger

brother
2 den-ne d06-de-dit-tiiw tce-x0-ma-din lLa-x0-win-te xa-a-xOL-
to him, “One mustnever short ribs.” Always he was

put in the fire
tein-ne hai-ya-mii a-teon-des-ne da-xwed-hit a-hwit-tcin-ne
telling And he thought, “Why does he always
him that. tell me that.
4 ke de-diiw-tiin hai-ya-mit de-di-win-tan hai-ya-miL ya-x6L-
Let me put them And he put them in. And it carried
in the fire.”

ten-ne hai-ya-miL na-in-di-yai wil-weL mit do-tii-kya_ tee-
him off. And hecamehome atnight then he saw he

6 x0O-len-ne hai-yaL a-teon-des-ne ktt x0-lan-de-dt-win-tan

was gone. And he thought, “He has put in the fire
tee-x6-ma-din hai-ya-miL teiti-win-tewa e-il-wil  tcit-tewe-*x
short ribs.” And he eried. Every he eried.
day
8 Lo-ka kfit ya-a-a xoi-ye na-da-a x6-tits-e hai-ya-miL tewe-
The on hesat. Near stood his cane. And
prairie him

ge-ye-xol-hwin da-tce-e-xis tits kit hai-ya-mil a-x0L-tcit-
Meadow lark used to light cane on. And he
10 den-ne xoi-kil da-di-wil-ten” min-né-djO-x6-miL a-teon-des-ne

said, “His has been After a time he thought,
brother carried off.”

is-dO da-xOk a-wil-la itiw-kit x6-se-seL-win-te hai-yaL dje

Suh some- would so I I will kill him.” And pitch
wish thing happen could
catch him.
12 ke-wit-fan tits mil-lai hai-ya-hit-djit yis-xin-hit tce-nin-yai
he put cane on top. And then next day he went out.

*Told at Hupa, July, 1901, by Mary Marshall, wife of James Marshall.
She was born at Miskait about 1868, where she lived most of the time until
her marriage. Her mother was a Yurok who was married to a Hupa.

tA wood rasp is called by the Hupa tsel-tee dite-tcete, “iron rough.”
''Vot. 1.] Goddard.—Hupa Texts. 151

ki-ye hai-ya tein-nes-dai hai-ya d06-win-sa-ai-miL kit da-tei-
Again there hesat down. There soon on it he
wif-xtits hai-ya-miL tce0-x0L-kit mne-se-seL-win-te x6L-tcit-
lit. And heeaughthim. “TI will kill you,” he
den-ne hai-yaL a-den-ne do-hwis-sel-wen-he niL-hwe-lik-te
said. And he said, “Don’t kill me. I will tell you
hai dai-dit-din mit ya-x0L-ten de-nodw-ktit xoi-ye wil-ka-nei
where he has In the under a fire is

taken him. world him burning.
above

de-d6 hwa-ne La x06-tcin na-wil-lit-te tLe-ki-x6-la me-la
Now only one byhim willbe burned. Gather Some
people.
kyii-win-dits-te hai-ya-mit hai mfk-ka_ sa-w6-din-te hwe
will make rope. And that on you will travel. I
de-now-kit n6-na-tse nei-ya-te hai-ya-hit-djit-in kit Le-ya-
world above aheadofyou Iwill go.” And then he
ki-x6-lau kiu-wé-kyO kyi-win-dits-te xon-teL-tau kfin-na Lon
gathered Spider to make rope, Coyote too. Mouse
the people.
Lax da-kin-yin-te tsit-tin mit-LOl hai-ya-mit-fini tewal-le
just to chew off bow strings. And Frog
en de-ki-dil-lite-te ya ef tst-win Le-kin-nit-yets-te q06-qodt
was to urinate on Lice were hair to tie together, Catter-
the fires, pillar

en tin teis-tewin-te hai-ya-hit-djit-im kit ya-kyi-win-dits

was road to make. And then they made rope.

hai-fin de-x6-sin-ne-miL La-a dyje-lo sil-len xon-teL-tau xoi-

And soon one storage filled Coyote his
basket

kyii-wit-dits-se kit-wé-kyO en tn-te yi-e na-fl-mats La
rope. Spider’s looked small, coil one.
hai-yaL a-den-ne kit xon-teL-tau a-den-ne yO hwa-ne nis-sa
And he said, Coyote said, “That alone long
way
nin-ya-te  ne-win wii-L6-teis-twen hai-yaL a-den-ne
will reach lookslike.” About it he laughed. And he said,
xa dfin-dah mit _ teit-di-win-tewit-te hai-yaL xon-teL-tau
“Come, who withit will shoot?” And Coyote
a-den-ne hwe hai-ya-mil tcit-di-win-tewit hai xoi-kyi-wit-
said Oy And he shot. His
dits-se n6-nfin-dim-mil hai-ya-mit kit-wé-ky6 mit-dit-wa tcit-
rope fell back. And Spider in turn shot.
di-win-tewit yet yi-diik d6-6-na-wes-en-ei xat na-wes-mats
Way up  itcouldnotbeseen. Yet it was coiled.

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152 University of California Publications. (Am. Arcus. Era.

kyii-win-dil-le-tsi de-néw-kfit-teii hai-ya-miL a-ya-den-ne diin-

they heard it ring against the sky. And he said to “Who
them,

dah tin tcis-tewin-te hai-ya-miL xon-teL-tau a-den-ne hwe

road will make?” And Coyote said, Sa

seL-tewin-te hai-yaL ktt teit-tes-yai hai-ya-miL x6t-da-na-
will make it.” And he started. And |: he fell

wit-xfits hai-ya-hit-djit-fii q6-qot tcit-tes-yai ded mna-na-is-

back. And then catterpillar started. This down he
way

dt-wite hai-ya-mi xon-teL-tau a-den-ne na-wit-xtis-iL yell

leaned. And Coyote said, . “Heisfalling.” Way

yi-dik na-it-kit-dei min-né-dj0-x0-miL d0-na-ya-x0L-tsan-nei
up he caught it. After a time they did not see him.

na-wit-daL tii-kya me-niL-xa hai-ya-miL a-ya-den-ne xa _ sa-
He was they saw. He had And he said “Come,
coming back finished. to them,

6-dii hai-ya-hit-djit-im kit sa-win-den xon-tciw-dite-tcete
travel.” i And then they travelled. Rough-nose

teit-teL-ten me-xon-tau-xd-len* a-dit-ta tceii-wit-ten hai-yaL
took along Woodrat. In his he put him. And
sack

a-den-ne dik-gyfi de-sdL-tse-te hwe na-tse nei-ya-te hai
he said, “Here you will stay. I ahead willgoto the
xon-din hai-ya-hit-djit d6-kyi-wil-le a-na-dil-lau es-di-an-tewii
fire And then old woman he made A widow,
place.” himself.

tits kit-teL-tits hai xon-dim tcin-nif-yai hai-yaL a-den-ne

eane he walked The fire place he came to. And he said,
with.
xoh enh kyfii-xdw-tti hai-yaL a-x0L-tcit-den-ne nin tsa
“Fire itis I am begging.” And she said to him, “You might
be
xon-teiiw-dite-teete hai-yaL di-ye tcit-den-ne hai gyan
Rough-nose.” And “Yes. he said. “That is the
one
dik-gyfiii tein-nifi-ya-te hai-yaL tcit-tet-dauw x0d-la me
here will come.” f And she ran up her in
hand
na-da-ai nes-kin min-dai hit-djit ya-na-kis-dim-mil-lei hai-yaL
sticking aDouglas outside. Then she smashed it. And

up spruce

*“ He has a house.”
t Ironieal.
''Youll Goddard.—Hupa Texts. 153

Le-na-il-liw hai-yaL a-x0L-tecit-den-ne tso tsd tceit-den-ne tce-

she started And she said to him, “sd tsd” he said,
the fire.
x6-ma-din de-din-tiw d6 xon min-na-il-dal hai-yau na-di-
“ribs you put in Fire around she ran. And he heard
the fire.”
wil-tewfin-tsi xon-ta me-tcifi hai-ya tcd-x6L-kit xon-din tco-
them eating house in. There hecaughther. Fire in he

xon-tan hai-ya-hit-djit-ii hai x6-tcin sil-la-ne-en a-dit-tcii
held her. And then what on her used to be himself

no-nil-lai hai-ya-milL x06-wiin-na-kis-le hai-yal a-den-ne nin
he put on. And he felt of him. And he said, “You

fin fii xon-teiiw-dite-teete hai-yaL a-den-ne x6-tsin-ne-wan-ne
is Rough-nose?” And he said, “Softly
that

xtin-nin-yetw hai-ya-miL  tcee-na-xOn-nit-ten hai  xoi-kil
speak.” And he took out his

brother

hai-yaL me-xon-tau-x6-len ye-tei-wiL-ten hai-ya hai-yaL xon-

and Woodrat he put in there. And his

nin tee-nit-kait na-kii-yii x0L-tcit-den-ne hai-yaL Lax x0-
face he put out. ‘Come eat,” he said. And only his
nif ye-wes-a min-ta a-den-ne Lax dik-gytin di-hwe-e hwo-

face was in the He said, “Just here anything throw
hallway.

it-kas  hai-yau kit kyi-win-yan tce-na-in-di-yai hai-yaL
me.” And he ate it. He went out. And
a-den-ne tsd tso tcit-den-ne tce-xd-ma-din don de-din-tiiw
he said, “Tsd sd,” he said. “Ribs you put in
the fire.”
hai-ya-mit kft tcin-te-tete hai-yaL xoi-di-wil-li hai-yan

And they went - And they attacked And
to bed. them.

me-la a-ya-dii-win-nel fil-l0 hwe-de-ai me-la ef a-ya-di-
some were saying, “Hurts my hair.” Some were
win-nel hwit-tsit-tim-L6l Lon da-yi-kif-yan-e-x6-lii hai-ya-
saying, “My bowstring mouse has chewed up.” And
mil x0L-teit-tes-deL hai-ya tce-in-de-git me-dil* ye-x6-ta-an
they ran afterthem. There theyrandown. Canoes _ they ran in.
ta-nan x0L-yaL-de-wim-min-il  te-wil-tsit hai me-dil-ne-en
Water they filled with them. Sank those canoes used
to be.

*The mice had gnawed holes through the canoes as well as chewed off
the bowstrings.

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''154 University of California Publications. [Am. Arcu. Erx.

hai-ya-hit-djit-ii sa-nan-den xon-tcetiw-dite-teete xoi-kil na-

And then they went - Rough-nose his
home. brother
teL-ten.
took home
with him.

hai-ya non-dik.
Here is the end.

TRANSLATION.
Xonteiwditcete.—Rough-nose.

Rough-nose lived with his younger brother. He used to
say to him, “Never put the short ribs of the deer in the fire
to roast.” One day when Rough-nose was away hunting the
younger brother got to thinking about it. “Why does he always
tell me that?” he thought. “I am going to roast them.” When
he had roasted them something carried him off. The older
brother came home at night and looked everywhere for his
brother but could not find him. ‘“He must have roasted the
short ribs,” he thought and began to cry. He mourned every
day for his brother. He used to sit out on the prairie with his
cane sticking up beside him. A bird would come and light on
the cane and say, “His brother has been carried off, his brother
has been carried off.” After several days Rough-nose thought
to himself, ‘I wish I could do something to him, I wish I could
eatch him, I wish I could kill him.” The next day when he
went out to sit down he put pitch on the top of his cane. The
bird came and lit on it as usual and was easily caught. “Now I
will kill you,” he said. ‘Don’t kill me,” said the bird, “I will
tell you where they have taken him. They are roasting him in
the world above. Gather the people, and have them make rope.
With the help of that you can go there. I will go ahead of you.”

Then Rough-nose called the people together: —Spider and
Coyote to make rope, Mouse to chew off the bowstrings, Frog to
put out the fires, Louse to tie together the enemy by their hair
as they slept, Caterpillar to make the trail. Coyote and Spider
commenced to make the rope. Coyote soon had a storage basket
''Vou. 1] Goddard.—Hupa Texts. 155

full, but Spider’s rope was fine and looked like only one coil.
Coyote made fun of it saying, “That looks as if it would reach a
long way.” ‘Well who will shoot?” said Rough-nose. “I,”
said Coyote. He tied his rope to an arrow and shot. Soon it
fell back. Then Spider shot with his rope. It went up and up
until it could be seen no longer. When one coil of rope was
still left they heard the arrow strike the sky with a ringing noise.
Then Rough-nose said, “ Who will go ahead and make the trail?”
“T,” said Coyote. He started up but soon came tumbling back.
Then Caterpillar tried it. He leaned way back and Coyote called
out, “He is falling;” but he caught the rope again higher up.
Soon they could see him no longer. Then they saw he had fin-
ished the trail and was coming back. “Well, go on up,” said
Rough-nose. Rough-nose caught a wood-rat and put it in his
sack and then went with the rest.

When they reached the world above he said to the
others, “You wait here, I will go along to the place where
the fire is.” He changed himself into an old woman and
walked with a widow’s cane. He came up to the place and
said, “I am only asking that I may warm myself by your
fire.” “You might be Rough-nose,” said the old woman
who was tending the fire. ‘Oh, yes, that fellow is likely to
come here,” said Rough-nose. Then the old woman ran up with
a spruce tree in her hand, smashed it to pieces, and threw it on
the fire. She commenced poking the bag in which the boy was
hanging over the fire. “Tso, tso,” he cried. ‘You had better
roast the short ribs,” she said. Rough-nose waited until he
heard them eating in the house, then he caught the old woman
and held her in the fire until she was dead. He stripped her
clothes off and dressed himself in them. He went up to the sack
and felt of his brother, who said, “Is that you Rough-nose?”
“Speak softly,” said Rough-nose, and then he took the boy out
and put the wood-rat in his place. Then someone put his head
out of the door of the house and said, “Come and eat.” Rough-
nose putting only his head in, said, “Just throw something out
here for me.” When he had eaten he went to the sack and
began punching it. “Tso, tso,” it eried. ‘You better roast the
short ribs,” said Rough-nose.
''156 Oniversity of California Publications. {[Am. Arcs. Ets.

When the people had gone to bed, Rough-nose and his com-
panions made an attack on them. All was confusion. It was
dark. The fires had been put out. Some of them cried out,
“My hair hurts.” Others were saying, ‘A mouse has chewed
up my bowstring.” Others ran after the attacking party.
When they jumped into their canoes to give chase they filled
with water and sank. The mice had gnawed holes in them.
Then Rough-nose, carrying his brother, went safely home.

 

i a i i ca rs

 
''Vou. 1] Goddard.—Hupa Texts. 157

LV:
Yintikatsisdai.*— He-lives-South.

niL-tewin-a-ka-dii na-teL-dite-tewen ket-tsan tewite win-
At Nittewinakadift there grew amaiden. Wood she

na-wa-win-te xf-Le-din dd-kyan tewite tein-ni-wiw-win-te 2
always went In the she didn’t Wood she always brought.
after. morning eat.

na-kit-te-it-Low La xt-Le-din tcit-tes-yai ki-ye-kit tn-kya
She always made One morning she started Ina hollow sheheard
baskets. out. tree

na-tse mite-dje-é-din xat fi-kya mit-tsefik mik-kyan-dik 4
rolling a baby. Yet she saw itsumbilical was hanging.
around cord

do-he tewite teis-tewen hai-yO mite-dje-é-din hwa-ne ya-wiL-
She did not make wood. That baby only §whenshe

tin-hit mna-teL-dit-dauw hai-yaL mal-yetw a-tcil-lau hai-yaL 6
had she ran back. And care of it she took. And
picked up
hai xot-tseik di-win-xfits hai-yaL a-teon-des-ne dai-dit-din-
its umbilical came off. And she thought, “Where
eord
ki-yauw niw-auw hai xot-tsefik hai-yaL te tei-win-ant kft- 8
am I going itsumbilical And in she put it.
to leave cord?” water
tsim-mit. ki-la-xfte tsis-len na-is-ya hai-yaL tsil-tin xwa
Pretty soon boy hebecame. He And bow for
walked him
around.
teis-tewen hai-yaL hai tewite wiit-na-wa-ne-en do6-tcd-wil-lan 10
she made. And that wood going after used to she quit.

hai-yaL di-hwo xon-ta metk xwa no-il-liw hai yo-e-its do-
And some- house in for she put that heshotat. He

thing him
tee-nauw no-na-it-tse hwa-ne xa-ft-kyO x6-dje-yi-wit-we 12
never went Door she shut always, that much she loved him.

out.

*Told at Hupa, December 1901, by Emma Lewis.
t At Orleans Bar.
{Compare Life and Culture of Hupa, p. 52.
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hai-deOx tceit-te-in-nauw nd6-na-it-tse ni-kyaux yi-wit-din-hit

Every time she went out she shut the hard. Finally
door
xote teti-win-kya-0 na-il-lit-dii ef La teL-tewen keL-tsan
quite he became a Nailitdii* there one grew a maiden.
big boy. was
xoi-ye-xoi-I-yan hai d6-tce-nif-yai min-né-djo-x6-miL tewite
She suspected her that she never went After a time wood
out.

miix-xa_ tceit-tes-ya-yei hai-yaL na-il-lit-din ket-tsan  tein-

after she went. And the Nailitdin maiden came

nif-yai hai-yaL min-dai no6-in-nauw hai-yaL dai-hwd-wd
there. And outside she stopped. And somewhere

mit na-di-win-a Lo-kate hai-yaL tein-neL-en hai-yaL wit-

from it stuck upin a straw. And she looked. And she
the ground
ted-x6-wil-yan hai-yaL ii-kya ki-ye xa-kif-its min-sit-da-kai
watched for it. And she saw again it shoot up out of the smoke
hole.

hai-yaL ke-is-Lat xon-ta kdit-tein hai-yaL me-tein tcit-teh-en
And sheranup house on top. And inside she looked.

sai-kit-din-tin-kya ki-la-xfite na-wa-yei hai-yaL na-te-tse hai-
She was surprised a boy walking And she opened And
to see around. the door.

yaL ya-wit-ten hai ki-la-xite hai-yaL mit da-na-di-wil-Lat

she pickedup that boy. And with it she ran.
teit-teL-ten na-il-lit-dii na-in-di-ya-yei hai-yaL me-dil-ite tee-
She took it Nailitdii she got back. And little canoe she
along.

nin-tan hai-yaL ta-nan mefik kit-ti-yow tcis-tewen hai-yaL-fi
took out. And water inside to flow she made. And

teit-te-yos me-dil sil-lent hai-ya-hit-djit dje-léte hwa-ne ya-

she [Full-sized] it And then a small only’ she
stretched canoe became. djelo

it.

win-xan hai-ya-hit-djit me-dil ye-teii-win-deL hai-yaL x6t-dat-
picked up. And then canoe they went in. And they came
kait kit-La-din n6-xon-nit-ten hai ki-la-xtite kdit-tsim-miL
down. Inthestern she put that boy. Soon
Le-nal-din tein-dik-kait-dei yi-wit-din-hit mfk-ka-na-di-wil-
Weitchpee they came downto. At last the mouth of the

Klamath (they

* A village below Orleans.
+ Compare p. 137, 1. 17.

 

i th a i a i

i aa th

theta e a

a a a a
''Vou. 1.] Goddard.—Hupa Texts. 159

a-din hai-yaL na-in-di-yai niL-tewin-a-ka-dii keL-tsan sai-kit-

came And she came back the Nittewinakadii girl. She
to.)
dii dd-xote n6-nau-wit-tse sai-kit-din d0-x0-len-ne hai
saw notright the door was shut. She saw was gone that
ki-la-xfite itin-Lfifi-xwed-dim x0 tein-neL-en d6-x6-len x0-xa
boy. Everywhere invain she looked Therewas his
for him. none, tracks.
do-teiL-tsan x0-xa ff-Lin-xwed-dii nin-nis-an kit x0 xa-is-
She could not his Everywhere mountain on invain she
find track.

yai efi xOw-fii da-xo0k hwd6-wfii da-tce-x6-diL-ten tcon-des-ne
went “Twonder some from me she has taken him _ she thought.
up. way away,”

hai-yO me-ist hwa-ne ya-win-tan kit-t0-kfit yi-dik xa-is-yai
That pestle only she pickedup. (A mountain)* up she went.

hai-ya-hit-djit teit-teh-en sai-kit-din fin-kya to kit yi-nfik

And then she looked. She was to see ocean on south
surprised
wit-kai-le hai-yaL a-tcon-des-ne x6-stiw-we hai-ya-hit-djit hai
boat going And she thought, “Let me And then that
along. kill him.”

me-ist miL tcd-xon-niL-xfits kis-sea-qott eh x6-tcin tee-nii-
pestle with shethrewafterhim. A kiseaqot it for him she had
was

an hai dje-lo me mit hai-ya-hit-djit x0-kfit n0-nif-an
taken that djelo in, from. And then on him she had
out put it.
hai-yaL hai kis-sea-qot mil-lai-ye tcit-dii-wit-waL-ei hai-ya-
And that kiseaqot its end she knocked off. And
mil a-tif-ka-fin-te-ne-en tes-deL-ei td-min-nei-ki-yauw-ne-en
every kind used to be flew away, waterbirds used to be.
hai mil tcd-xon-niL-xits eh xa te na-di-wif-a xat te na-
That with shethrew at him it there in stood up. Yet in it

is the the
water water

da-a ded hai-yau ya-teL-kait kat dik-gyfifi yi-nfiik nin-nis-an-
stands now. And _ they wenton. Here south the world’s
non-a-tcin ya-niL-kait-dei hai-yaL kit x0-wfif da-tcd-x0-diL-
end they got there. And from her she took him
ten-nei yi-nik nin-nis-an-ndn-a-tcin ded tsis-da-yei
away. South the world the end now he lives.

*Tt is said the ocean can be seen from this mountain which is opposite
Orleans.

Tt Compare Life and Culture of Hupa, p. 84 and Pl. 7.

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TRANSLATION.
Yintikatsisdai.— He-lives-South.

At Orleans Bar there lived a maiden. She always brought
wood for her fire in the morning before breakfast. The rest of
the day she used to spend making baskets. One morning when
she was after wood she heard a baby rolling about in a hollow
tree. Without stopping to gather the wood for which she had
come, she took the baby and carried it home. There she cared
for it as if it were her own. When the umbilical cord fell off
she considered where she should put it. She decided to throw it
into the river. Soon the boy was large enough to run about.
She made a bow for him and put up a mark in the house for him
to shoot at. She did not go for wood as she had formerly done.
She kept the door shut and never allowed the boy to go out for
fear she should lose him. Whenever she was obliged to go out
she closed the door with great care. After a time he became a
good-sized boy.

At a village below Orleans there lived another maiden, who
noticed that her neighbor did not go out as she had been in the
habit of doing and suspected there must be some cause for it.
One day when the foster mother was gone after wood this girl
came and sat down by the house to watch. Soon she saw a straw
fall and stick up in the ground like an arrow. Watching care-
fully she saw another one come out of the smoke-hole. Running
up on the roof of the house she looked in. She was surprised
to see a boy inside. She opened the door, picked him up, and
ran away with him. When she got back to her own house she
took a little canoe out of the house, put water in it, and stretched
it until it became a full-sized canoe. She also took from the
house a small storage basket which contained her treasures.
Placing the boy in the stern of the boat she started down the
river. They went on down past Weitchpec until they came to
the mouth of the Klamath.

 
''Vou. 1.] Goddard.—Hupa Texts. 161

When the foster mother came back she saw that the door was
not just as she had left it. She went in and found the boy was gone.
She looked for him everywhere but could not even find his tracks.
She searched for him in the neighboring mountains in vain.
“Somebody has taken him away from me,” she thought. Taking
her stone pestle with her she climbed the mountain on the south
side of the river. From its top she saw with surprise a boat
going along on the ocean toward the south. “I am going to kill
him,” she thought, and threw the pestle at him with all her might.
The girl had taken a head-dress from the storage basket and put
it on the boy. The pestle just hit the end of this and knocked
the feathers off. These feathers flew away as gulls and other
sea-birds. The pestle stuck up in the water and stands there yet.
They went on to the end of the world at the south where they are
still living.

Am. ARCH, ETH. 1, 11.
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AVES
Naxkekosnadiwil.*— Two-neck.

min-ne-lots tsis-dai hai-yaL-fii es-tcin-nauw xdL-me-

Owl lived there. And swimming deer with he

im-mow_ kit-té-tik da-ya-na-wif-ai hai-yaL-ii na-na-kit-

used to horns sitting. And he made
land between ;

dé-lés mit nax-ke-k6s-na-di-wil tcit-te-in-nauw hai-yaL-fit

ready then Two-neck used to come along. And
the pack
xoh ye ya-ke-wiw-hwei hai-yaL-fi min-né-djo-x6-miL xon-
he instead used to carry And after a time
it away.
teL-tau tcein-nif-yai hai-yaL-fii a-den-ne da-xwed-fin kit-La-
Coyote came along and said, “Why venison

xtin d0-x0-len hai-yaL-fii a-den-ne di-hwd-dw-fin nd-win

all gone?” And he said, “Something from us
da-yit-de-wiw-hwei hai-yaL-ii a-den-ne hwe _ se-seL-win-te
always carries it off.” And he said ST, I will kill it.”
hai-yaL-i a-den-ne xa d0f hai-yaL-in kat yis-xfi-hit xd6L-
And he said, “All right.” And next morning with
men-ne-men xon-teL-tau eh kit tcin-nes-dai kit-ta-dii min-x6
him he landed. Coyote was sitting in the for him
brush
an-na-x0-wil-lau hai-yaL-im kfit na-na-kit-dé-lés mit tecin-
ready for a fight. And he had fixed then
the load
nin-yai nax-ke-k6s-na-di-wil xon-teL-tau ya-wil-a kit-ta-din
came Two-neck. Coyote sitting inthe brush

da-xwed-dik-kya-in-te hai  tce-nif-ya-te-ne-en xon-teL-tau

(saw) how he looked. That was going to Coyote,
come out
do-he-tee-nifi-yai hai-yaL-ifi kat nax-ke-kds-na-di-wil a-den-
he did not come out. And Two-neck said,

ne xa hwik-két-tcin kit-tewit hai-yat-in kit x6-kit-tcii
“Come, on me push it.” And on him

*Told at Hupa, June 1902, by Oscar Brown.
''Vou. 1.] Goddard.—Hupa Texts. 163

ke-nit-tewit mil nin-tcii me-na-nit-tewit kit xom xon-teL-

he had then toward he pushed it back. He Coyote
pushed it the ground

tau a-den-ne xa-a-x0-le-ne hai-yaL-fii nax-ke-k6s-na-du-wil

said he should do And Two-neck
that.

a-den-ne da-xwed-fi fil-lau hai-yaL-fii min-ne-lots a-den-ne

said, “What are you And Owl said,
doing?”
da-xwed-dii na-auw-tin hai-yau-ihi kat hai ya-kin-wen-ne
“What am I doing?” And he had

carried it off
miL min-ne-lots tein-nifi-yai hai xon-teL-tau ya-win-a-ne-
then Owl came to the Coyote had been sitting
en-din d0-fii-kya tce-x6-len-ne hai-yaL-fii xon-ta-teifi xa-na-
place. He saw he was gone. And to the house he went
is-di-yai xon-teL-tau fii-kya xoh min-na-na-kit-del-kai hai-

back up. Coyote (Owl) saw fire sitting with one leg
each side.

yaL-tiih min-ne-lots a-den-ne nin hwtin-ne-sin tin-nit-den-ne
And Owl said, “You, don’t you I told you,
{seks remember,
me-tsa-fin-te6-x6-sin hai-yaL-ii xon-teL-tau a-den-ne jis-
he is a terrible fellow?” And Coyote said,
xfin-de x0-se-seL-win-te hai-yat-fn kfit yis-xff-hit xoL
“Tomorrow I will kill him.” And next morning with
him
min-ne-lots es-tcin-nauw men-ne-men hai-yaL-fii kit na-na-
Owl a deer landed. And he had
kit-dé-los mit kit nax-ke-k6s-na-di-wil tee-nii-yai xon-teL-
made the then Two-neck came out. Coyote
load
tau en kfit ya-wif-a mif-x0-an-na-x6-wil-lau hai-yau-fin kit
was sitting for him ready to fight. And
nax-ke-k6s-na-du-wil a-den-ne xa  hwik-kit-teii kin-tewit
Two-neck said, “Come, on me push it.”
hai-yaL-ii kit min-ne-lots kfit x6-kft-tcii ke-nit-tewit min
And Owl on him lifted it up then
nin-teim me-na-niL-tewit hai-yaL-fii xon-teL-tau kit tee-tcil-
toward pushed it back and Coyote jumped
the ground
ton hai-yaL-ii La-ai-ix na-neL-waL hai x0-k6s-na-Lik-
out. And really he struck the place where his
kytiw-din La-ai-iix x6-k6s-ne-en yal-ton-ei hai-yaL-fi xa-de-dtin
neck was Really hisneckused jumped off. Then immediately
crotched. to be

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Le-na-kil-di-hwot hai-yau-fii a-tin-dim x6 na-nit-kis d6-he-
it grew back on. Then all over in hecuthim. He did
vain
teit-teit L6-tse mfix-xa da-tcit-dt-wil-Lat hai-yaL-fin hai min
not die. Asedge after he ran, and it with
ya-xOs-meL hai-yau-fii a-tin-dim nai-deL-do hai-ya-hit-djit
he whipped Then every place he cut him. And then
him.
teit-teit-dei hai-ya-hit-djit-fiii ya-ya-kif-en hai-yaL-fii xon-ta-
he died. And then they packed up and home
dim xa-ya-kis-wen hit-djit ya kyt-wif-yan hai-yaL xon-teL-tau
they carried it. Then they ate. And Coyote
a-den-ne ke yit-de-tcin na-hwa hai-yaL-ii min-ne-lots a-den-
said, “Well down I will And Owl said,
walk.

ne xa hai-yaL-in kit teit-tes-yai tefik-qal yi-de yeti tin-kya
SA And he went walking down Inthe hesaw
right.” river. distance
yi-da-tein tefik-qal-le tsfim-mes-L6n hai-yaL-fin hai-ya xot-de-
from down walking along a woman. And there he met
river
is-yai kya Lfik-kai hwa-ne xo-tcif-na-sil-lai hai-yaL-fii xon-
her. Dress white all she was dressed in. And
tet-tau tein-neL-en hai xoik-kya sai-kit-dii-fi-kya kyik-ka
Coyote looked. That herdress he saw with surprise deer-fat
hai xoik-kya hai-yaL-fii hai-ya tee-x6-seL-wen hai xoik-kya
her dress. And there he killed her her dress
win hai-ya-hit-djit-ii hai-ya kyti-win-yan ded-dit-de kit-La-
for. And then there he ate it. He found out deer
xtn kyfik-ka hai xoik-kya wil-tewen ded-dit-de tewal hai

fat her dress wasmadeof. He found frog the
out one

tefik-qal hai-yaL-fii yit-de tcit-tes-yai tctik-qal-lit ded fn-kya
walking. And down he went ashe walked there he saw
xon-ta sa-an-ne hai-yaL-im hai-ya tein-nifi-yai_ sai-kit-din-
house standing. And there he came. He saw with
fii-kya xe-xaix* dfin-Lfii-hwd sit-da hai-yaL-fii xon-teL-tau
surprise boys several sitting. And Coyote
a-den-ne dai-dOx x0-lfif-sa-win-den-ne hai-yaL-in a-ya-di-

said, * Where are all gone?” And they
wen-ne xi-Le-dii yi-naik tcit-tes-yai hai kyi-wit-xoi-yan
said, “This morning up went that old man.

* A plural.
''Vou. 1.] Goddard.—Hupa Texts. 165

hai-yaL-if d6-fii-kya na-in-di-ya-yei yi-din-hit x6-ka_tcit-
And he has not come back yet. Finally after she

him
tes-yai hai-yaL-fif a-yai-x0L-di-wen-ne ddi nit-de-sin-nauw-in

went. And they said, “Didn’t you meet her?”
hai-yaL-fin xon-teL-tau a-den-ne dau hai-yaL-fi yai-xos-tewuw
And Coyote said, SING $7; And they smelled
of him.

hai-yaL-tih a-yai-xOL-di-wen-ne nin ye aL-tewii hai xoik-kyon

And they said, “You smell her odor.”
hai-yaL-fii La-ai-ix x6-kft da-xofi-an hai-ya kit-dje-xan-yai
And really on him they jumped. There they fought.
hai-yaL-fii x6 de-de-im-mil ta-na-x6-auw yu-dif-hit-fin tcit-te-

Then in he pushedthem They jumped Finally he was
vain in the fire. out.
teit hai-yaL-fin a-yai-dii-wen-ne ne-he-ei d6-x6-lii n6-siL-we
worn And they said, “Us you can’t kill.
out.

ne-he-eh n0o-kyfifi-sa-an yeti min-sit-da kyii-wit-tewok-kai hai-
“Our hearts wayup smokehole are strung on a line.”

yaL-ih xon-teL-tau ya-wil-ton hai-ya-tcii mtix-xa _hai-ya
Then Coyote jumped up there after their
mik-kyfin-sa-an hai-yaL-ih de-di-wim-meL hai-ya mik-kyfin-
hearts. And he threw inthe fire their hearts.
sa-an hai-ya-hit-djit yat-mil-lei hai-ya-djit-ii hai-ya xon-teL-
And then they fell back. And then there Coyote
tau kyi-wif-yan La-ai-tx x0-lif-sa-an-ne kit-La-xfin §hai-
ate. Really there was much venison.
yaL-fii hai-ya tet-win-da tcin-neL-yan a-tin hai kit-La-xfin
And there he stayed. He ate up all that venison.
hai-yaL-fih na-tes-di-yai nai-yi-ntik min-ne-lots x6-tcin xwa-
And he went home back up Owl toward, for
xin tLe-dt-wil-la hai-yaL-ii na-in-di-yai hai min-ne-lots
whom he had killed And he got where Owl
several.

tsis-da-dii sai-kit-dii-fin-kya xon-ta mik-kfit xa-na-kyi-x6l-
lived. He saw with surprise house on top grown over with
da-a xon-ta ye-na-wit-yal hai-yaL-fii ya-na-wes-a hai-yaL-fn
grass. House he went in. And he sat there. And
fin-kya min-kini-*x na-ka-xfis-din-na-tsi hai-yaL-fim xon-teL-

he heard back of the someone moving. And Coyote
house

tau a-den-ne xa-il-le hai-yaL-fii xon-teL-tau tcit-te-en hai
said, “Do that.” And Coyote looked

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no-nau-tse-tcin hai-yaL-fih yi-dii-hit xon-teL-tau tee-nif-yai

toward the doorway. And finally Coyote went out.
xO min-dai-tik teit-te-te-en dfiii-hwe-e fifi-kya d6-na-wa_hai-
In outside he looked Nobody he saw going about.

vain around.

yaL-i teit-tei-en dje-na-tcin ye-i fii-kya kik-kin-ne kai-
And he looked up. Inthe hesaw adeadtree. Along
distance
yi-dak ke-wel-le min-ne-lots hai-yau-in mil-lai xa-kis-wen
up was carrying Owl. And on top he had
carried it
hit-djit hai-ya kit-La-xfin kyi-wil-medj x6-tcii ya-auw-hwei
then there venison he boiled. Toward he held it out
him
miL a-ya-xOL-tcit-den-ne* djd xon-teL-tau ded kifi-yfii xon-
then they said, “Take it, Coyote, this eat,

teL-tau hai-yaL xon-teL-tau x0 a-den-ne na-na-diL yi-din-

Coyote.” And Coyote invain said, “Come Finally
down.”

hit x0 ya-xon-its d6-he-ya-x0-tein-te-e-a-xfis xd hai kik-

invain he shot. It did not to them reach. In that dry
vain

kin-ne mik-kin-dii- Le-na-il-liw d6-he-te-il-lit hai-yaL min-ne-

tree its base he tried to It would not And Owls

set on fire. burn.

lots a-ya-den-ne djO ded xon-teL-tau kin-yi’ Lax-ya-xon-

said, “Take this, Coyote, eat it.” They fooled

no-au yu-din-hit-fii xon-teL-tau a-den-ne min-ne-lots La-x0-

him, Finally Coyote said, “Owls just that

kya na-dil-le-ne tea-da-kfi d6-ne-hwodn-*x a-hwd-la hai-yaL-fn

way you may Too badly you have And

become. treated me.”
kat min-ne-lots mna-ya-is-dil-le-nei de-dit-de xon-teL-tau La
Owls they became. The truth Coyote one
was
me-ntin-di-yai na-waux hai a-teon-des-ne La ei xwel-welL
year stayed that he thought one night he had
stayed.

win-ted en d0-na-ya-x0L-tsit.
Therefore they did not know him.
hai-ya non-dik
Here is the end.

*The change in number brings Mrs. Owl into the story.
''Vou. 1.] Goddard.—Hupa Texts. 167

TRANSLATION.
Naxkekosnadtiiwiil.— 7wo-Neck.

Owl used to kill deer by driving them into the river and then
sitting between their horns until they landed. When he had the
meat dressed and packed up ready to carry home, Two-neck used
to come along and carry it off for himself. One day Coyote came
to Owl’s house and said, ‘* Why have you no venison?” ‘“Some-
thing always takes it away from us,” said Owl. “I will kill him,”
said Coyote.

The next morning when Owl landed with his deer, Coyote
was sitting in the brush ready to fight. As soon as the load
was ready Two-neck came along as usual. Coyote, from his
place in the brush, saw what sort he was and decided not to come
out. Then Two-neck said, “Come lift the load onto my back.”
As Owl was lifting it up he suddenly pushed it back toward the
ground. ‘What are you doing?” said Two-neck. ‘Well, what am
I doing?” said Owl.* When Two-neck had carried it off, Owl
came to the place where Coyote had been lying in wait. He was
not there. When Owl got back to his house he found Coyote
sitting with his legs stretched each side of the fire. ‘Don’t you
remember? I told you he was a terrible fellow,” said Owl. ‘ Well,
I will kill him to-morrow,” said Coyote. The following morning
Owl brought another deer to land. When the load was ready,
Two-neck came along. Coyote was watching ready to fight.
“Come lift the load on my back,” said Two-neck. As Owl was
litting it up he jerked it back. Coyote jumped out and struck
the monster where his neck was crotched. The heads fell off but
jumped back again. Coyote slashed him all over with his knife
but could not kill him. Then he ran to the river and got asedge
and whipped him with that. Two-neck, cut everywhere, died.

Owl and Coyote carried the meat home. When they had eaten,
Coyote said, ‘Well, Iam going to walk down the river a way.”
“Very well,” said Owl. As Coyote was walking along he saw a
woman coming towards him. When he met her he saw she was

* Owl pretends he is absent minded.
''168 University of California Publications. (Am. Arcu. Erx.

dressed all in white. On looking closer he was surprised to see
that her dress was of deer fat. He killed her on the spot for the
sake of her dress which he ate. The woman was Frog. Coyote
walked on till he came to a house, which he entered. Several
boys were sitting there. “Where are they all gone?” asked
Coyote. “This morning the old man went up the valley and has
not come back yet. After awhile the old woman went after him.
Didn’t you meet her?” they said. “No,” said Coyote. Then they
came up to him and smelled of him. ‘You have her odor about
you,” they said. Then they attacked him and there was a fight.
Over and over again he pushed them into the fire only to see them
jump out again. When he was nearly dead with the exertion,
they said, “ You can’t kill us, our hearts hang in a row there in
the smoke-hole.” Then Coyote jumped up, got their hearts, and
threw them in the fire. The boys fell back dead. A great quan-
tity of venison was stored in the house and Coyote stayed until
he had eaten it all. Then he went back to see Owl for whom he
had killed so many.

When he got to the house he was surprised to see
grass growing all over the roof. He went in and sat down.
After a little he heard a noise outside. “That is right,” said
Coyote, looking toward the door through which he fancied someone
was about to come in. Finally he went out and looked around.
No one was to be seen. Then looking up toward the hillside he
saw adead tree. Owl was climbing up this tree carrying something
with him. When he got up with it, his wife began to boil some
venison. Holding out apiece Owl said,‘ Take it, Coyote, eat it.”
“Come down,” said Coyote, but they would not. Then Coyote
tried to shoot them, but he could not hit them. After that he
tried to burn the tree by building a fire at its base, but the fire
would not burn. All the time the Owls kept saying, “Here,
Coyote, take this, eat it.” They were only fooling him. Finally
Coyote said, “Owls you may become since you have treated me
so badly.” Then they turned into Owls. It happened this way:
Coyote thought he had been away only one night but he had
really stayed away a whole year.* The Owls did not recognize
him as their benefactor.

* Compare p. 149.
''Vou. 1.] Goddard.—Hupa Texts. 169

VI.
Liteiwdii yadettse.*—At Sand-place They Lived.

ya-deL-tse Lit-tetw-din tak-kiin it-de hai-ya x0-ta xd6te
They were Sand-place three sisters. Their father very
living
tsis-di-yan hai-yaL-fii min-né-dj6-x0-miL nan-deL_ hai-yaL-fifi
was old. And after a time it snowed and then

x0-win-kfits hai-yaL-iii a-ya-den-ne yO kyi-wif-xoi-yan min-

it was cold. And they said, “The old man in
ta-yi-dik xom met tcin-n6-te hai-yaL-fii Li-wfn-nii a-den-ne
the hall fire beside he might And one said,
We :77
dau kyo-dil-len hai-yat-ffi hai na-nin a-ya-den-ne x6-tein
“No, he might be And the second said, “For him
cold.”
don Le-nai-yfin-dil-la-tet hai-yau-fin kfit xa a-den-ne hai-yaL-
we will keep a fire And “All right,” she said. And
burning.”
fin kit min-ta-yi-dik n6-ya-xon-niL-ten hai-yaL-fifi ya-nes-tete
in the hall they left him. And they went to
bed.
hai-yaL-fin xf-Le-dii Li-wfif tce-nifi-yai sai-kit-din-fii-kya
And in the one of went out. She was surprised
morning them to see
tsel-lii tee-in-dit-*x hai-yaL-fin ye-na-wil-Lat xon-ta me-tein
blood outside the door. And she ranin thehouse inside.
hai-yaL-tih a-den-ne mit-dai-fik tsel-lii hwa-ne  hai-yaL-fii
And she said, “Outside blood nothing And
but.”
in-na-x6s-an min-ta-yi-dik ye-xon-fii-hit fii-kya d6-tce-xé-
they jumped up, hall whentheyranin. They he was
saw
le-nei hai-yaL-ih ya-win-tewu hai-yaL-fi hai tein-kya-d-we
gone. And they cried. And the largest

a-den-ne d06-wit-tcwi-we-he hai-yaL-fin x6t-dete aL-tcit-den-ne
said, “Don’t ery.” And her sister she told,

*Told at Hupa, June 1901, by Oscar Brown.

{A plural form, rather unusual. The dual, Le-ntin-dil-la-te, is more
frequent.

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xOte a-na-dil-le hai-yaL-fi kit x6te a-an-na-ya-dil-lau hai-yaL

. “Good fix your- And good they fixed them- And

self.” selves.
hai tsit-tsé-ye a-ya-x6L-tcit-den-ne nifi ef sin-dan hai-yaL-fin
the youngest they told, “You stay.” And
kfit na-ya-x0-teL-xa t6-teii xot-da-na-ya-x6L-xa_hai-ya-hit-
they tracked him. Toward down they tracked him. And
the river

djit-@i yi-man na-na-ya-xon-nil-xa-ei hai-ya-hit-djit-fin yi-
then the other they found his tracks. And then
side
man-ne-yi-dik ye-x0-lan ya-x6-wil-xaiL min-ne-dj0-x6-miL
across and up they saw; going along they After a time
to the east tracked him.
fii-kya_ kis-tseL-tse hai-yaL a-x0L-tcit-den-ne xa  x0-licte
they heard pounding. And she told her, “Come, hurry,
de-x6-tse-xfin-dih ya-wit-dil-lit fii-kya Lit tcee-nauw nil-lin-ne
he is close by.” As they were they smoke coming by the creek
going along saw out

yit-da-teii hai-yaL hai-ya ya-wit-dil-lit fii-kya nes-kin me-

down. And there as they were they saw Douglas at
going along spruce

kin-din Le-na-wil-la hai-yat-fii hai-ya ya-nin-deL fi-kya

its butt a fire was. And there they went. They saw

hai-ya xQL win-na-is-ya-x6-lii nfin-dil mit-ta-dii hai-yaL

there load he had fixed snow in. And

na-a-ya-dis-tsel hai-ya fifi-kya tsel-lin na-ya-di-wil-waL-ei
they warmed There theysaw blood scattered about.
themselves.

hai-yaL-in hai tcifi-kya-d-we a-den-ne xa wifl-yaL ded-ddx-

And the largest said, ‘Well comeon. He is
xOx-xOw xin-din hai-yaL-in kit tcit-des-deL tei-wit-dil-lit
aroundhere close by.” And they went. As they were

going along
fii-kya ki-ye Lit tce-nauw hai-yaL-fi x6t-dete aL-tcit-den-ne

theysaw again smoke coming And her other she told,
out. sister

d6-nil-git-he-ne hai-yaL-fii xOts-tsin-ne-wan tcit-tes-deL hai-
“Don’t be afraid.” And earefully they went.
yaL-ih kfit xon-ta me-xiin-dii ya-nin-deL-hit itn-kya tcit-
And house close to when they came they heard
dil-wauw-tsi hai-yaL-i hai tcifi-kya-6-we a-den-ne na-nin-tse
talking. And the oldest said, ‘“Twolhear.”
hai-yaL-Gfi x0t-dete atL-tcit-den-ne d06-nit-dje-tel-tsit-ne Lif
And her sister she told, “Don’t get excited.” Dog-
skin

*
''Vou. 1] Goddard.—Hupa Tests. 171

te. fii-kya na-nii-wil-xfit hai-yat-in hai tein-kya-0-we
blank- they hanging for door. And the oldest
et saw

a-den-ne ke xon-ta me-tcii te-stiw-ii hai-yat-fin fn-kya

said, “Well house into Iam going And she
to look.” heard
kyti-wif-xoi-yan a-den-tstii yaf-a ke-tse d0-de-di-wit-tii hai-
the old man she heard “Whydo penis, why don’t you cook?”
say, you sit
there ;
yaL-inh a-ya-tcon-des-ne na-nin-tse hai-yaL-fif hai tein-kya-
And they thought, two they And the largest
heard.
0-we no-na-wit-tse-dii tcin-nif-ya-hit xon-ta me-teii tee-
the doorway when she went to house into when
ten-if-hit ti-kya kyii-wifi-xoi-yan na-tciL-tsi, LU-win-nin
she looked she saw the old man moving as he alone
sat
ke-teit-na ke-kai xoi-t sfix-xf hai-yaL-fif La-ai-tix hai
cooking, thigh infront lying And really the

of him in basket.
teii-kya-6-we xon-ta ye-tceiti-wil-Lat hai-yat-fin hai kyi-wii-
largest house ran in. And the old

xoi-yan in-na-tcis-Lat hai-yaL teiiw-La teon-des-ne mil na-

man jumped up and “Let me he thought then _ she
run out,”

niL-kis xoi-ye-kil-xfit-de-ka hai-yau-fii hai wLi-wii kin

struck him in his throat. And the other one too

ye-tet-wil-Lat hai-ya-hit-djit-ii kit-dje-xan-yai hai-yaL-fin

ran in. And then there was a fight. And
ya-x0-seL-wen hai-ya-hit-djit-fii Le-na-ya-kyi-wil-lau hai-ya
they killed him. And then they gathered up their
x0-ta mit-tsin-ne dah x6dw tcin-neL-yan hai-yat-fih a-tin
father his bones. Already it he had eaten him. And all

seems
di-hw6-ne-en x06-wif da-ya-dii-wif-an di-hwd_ tsel-ne-wan-
whatever used fromhim they took away, some red obsidians,
to be
ne-en  tsit-dfiik-na-we-ne-en 1Lok-yit-dit-a-til-le-ne-en  di-hwd
fisherskin quivers, otterskins, some

mit-date-ne-en na-di-yau-ne-en a-tin-ka-fin-te hai teit-an min-

shells, dentalia everything that he had
Lan-ne hai-yaL-fii xf ya-is-tewen hai-ya-hit-djit-ih ya-na-
every - And load they made up. And then they

thing.

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ya-kim-en Lu-wih hai x6-ta-ne-en ya-na-wif-en na-ya-wit-dil
earried it One of the father used carried. They went along.
away. them to be

hai-yaL t0-dii tee-na-nin-deL yi-man na-na-ya-nin-deL xon-
And to the theycame down. The other they arrived.

side
ta-dii na-ya-in-deL hai-ya-hit-djit-fim yis-xfin-hit xdte hai-
House they came back And then next morning good their
0.

ya x0-ta a-ya-teil-lau hit-djit ya-x6-win-tewai hai-ya-hit-djit-
father they fixed. Then they buried him. And then
ah na-ya-del-tse
they lived as before.
hai-ya non-dik
Here is the end.

TRANSLATION.
Litctiwdini yadettse.—At Sand-place They Lived.

Three sisters were living at Sand-place. Their father was
very old. Once it turned very cold and snowed. “The old man
might sleep in the wood-room near the fire,” suggested one of
the daughters. ‘No, he might be cold there,” said another.
“Well then,” the other said, “we will keep a fire burning for
him in the wood-room.” To this the others agreed so they left
him there and went to bed. When one of the girls went out in
the morning she was surprised to see blood by the door. Run-
ning in again she called to the others, “There is nothing but
blood outside.” Jumping up they looked in the wood-room.
He was not there. Then they began to ery. “Don’t ery,” said
the oldest, “dress yourselves.”

Telling the youngest to stay at home the two older
sisters followed the tracks to the river. On the other side
of the river they found tracks where someone had gone
toward the east. After a time they heard someone pound-
ing. “Come, hurry up, he is close by,” said one of them. As
they were going along they saw smoke down by thecreek. They
found a fire burning there at the butt of a spruce. It was plain
''Vou. 1.] Goddard.—Hupa Teats. 173

from the marks on the snow that he had arranged his load there.
Blood was scattered all about. When they had warmed them-
selves the oldest sister said, ‘Come, let us go on. He is close
by.” After a time they saw smoke again. “Don’t be afraid”
said the oldest sister. They went on cautiously until they came
to the house. They heard someone talking inside. ‘There
must be two of them; don’t get excited,” said the oldest sister.
A dog skin blanket was hanging there over the door. “I am
going to look in,” she said. An old man was saying, ‘Why do
you sit there, why don’t you cook a piece?” “There must be
two of them,” she thought. When she went through the outer
door and looked in, she saw an old man sitting alone before the
fire by which a human thigh was cooking. Then she ran in.
The old man jumped up and tried to run out but she struck him
in the throat with a knife. The other sister came in and they
fought with him, and killed him. They found there the bones
of their father whom he had already eaten. They took away all
the red obsidians, fisher-skin quivers, otter-skins, dentalia and
everything else of value they found. One of the sisters carried
the remains of their father. They came back along the way
they had gone, crossing the river to their home. The next
morning they prepared their father’s remains and buried them.
The sisters continued to live there as before.
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VII.
Xonsadii Kfintciwiltewil.*—Xonsadin Young Man.

xon-sa-din kfin-tet-wil-tewil mis-kit kén-tci-wil-tewil
Xonsadiit young man to Miskit young man

a-den-ne xon-ta na-seL-te mis-kait kfn-tct-wil-tewil a-x6L-

said, ‘Houses let us Misktt young man always
go to.”
tein-ne xa _ tcit-den-ne niL-tik-a-lai Le-neL-te yis-xfin-de
saidit. “Very he said. “Nittikalai let us meet tomorrow
well,”
xfi-Le-dfi hai-yaL yis-xfin-hit kit tcit-tes-yai mis-kit miL
morning.” And next morning he went Miskat from.

niL-tik-a-lai xa-is-yai tin tcin-neL-en d6-tin-nauw-x6-lif hai-
To Nittikalai hecame The helookedat. He had not gone along.

up. trail
ya-miL kit-ta-dii tcin-nes-dai sa-a ya-wif-a-hit yeti yi-sin-
And inthe brush he sat down. A long when he way up
time had sat down
tein yei kit-na-dil wil-dal-lei tin yi-sin-tcii La-ai-ix kes-
the he a wolf coming trail up. Really he
hill saw along
Lat-dei hai-yO kyt-wante kis-xan d06-win-sa-ai-miL xon-nifi
climbed that stump standing It was not long his face

up he saw there.

tee-na-niL-kait-dei hai fin-kya hai tcit-tes-deL-te hai-yaL na-

he poked out. That he saw the he was to And he
one travel with.
na-wit-yai di-hw6-6w x6-dje-dii teti-wa-al-lei yi-sin-tcin La-ai-ix
came down. Some- in front of he carried along up. At once

thing himself
hai-yaL x0-kai_ tcit-tes-yai yet hai-ya fii-kya ya-wit-a
then after him he went there where he saw _ him sitting.

hai-yaL a-den-ne da-tin-dii yauw-hwai hai-yaL mis-kat ktin-
And he said, “A long I have been And Miskit
time sitting here.”
teti-wil-tewil a-den-ne hwe nin na-tse nei-yai xwed-fin ni-
young man said, “IT you aheadof came. How you

*Told at Hupa, July 1901, by Mary Marshall.
''Vou. 1.] Goddard.—Hupa Texts. 175

wil-la-ne-en hai ke-sifi-qdte-ei hai-yaL a-den-ne d6-a-di-win-

were fixedup when youclimbedup And he said, “Don’t say
the tree.”
ne-he hai mil xon-ta na-seL-te hai-ya-miL tcit-tes-deL min-
that. That with house we will And they wenton. After
visit.”
né-dj6-x6-miL a-x6L-tcit-den-ne ke a-dit-tcin nfl-liw hai-ya-
a while he said to him, “Come on put it.” And
yourself

miL x0-teim no-nil-lai hai-yaL x6 win-na-is-ya d6-he-x6L-
on him he put it. And invain he tried. He did not

din-ni-wiL-a hai-yaL tcit-tes-deL tcee-wil-lin-teii hai-ya-miL

know how. And they went on to mouth of And

Redwood creek.
mi-ye xoi-yal-weL hai-yaL xfi-Le a-den-ne xon-sa-dii kfn-

under they camped. And at night said Xonsadiii

teti-wil-tewil ke sin-dan ke hwe xon-ta na-hwa_hai-yaL

young man, “Come you let me house visit.” And
stay,

a-dit-tcii n6-na-nil-lai xe-e-wifi-qOte-ei-tsi x0-Lik-kai tes-yai

on himself he put it. He heard him lope away. Dawn it came

mit ntn-dtik-q6te-tsi hai-ya-mit a-den-ne La _ kyi-win-ya-

when he heard him And he said, “One man
lope back.
in-yan* neiL-in hai-yaL yis-xfii-hit teit-tes-deL tcee-wil-lin-dii
TI looked And in the they went on. At the mouth
at.” morning of the creek

tee-nin-deL-hit kyii-wif-ya-in-yan da-x6-a-di-ya-x6-lant hai-

when they came out aman was dead they found out.

ya-miL La-ai-ix ye-tci-wifl-yai xon-ta La-x0On-ne-en na-des-
And really he went in the house. So much he that he

mourned

daik-qot hai-yaL a-ya-den-ne wit-difi ef ne-hwin-*x a-in-

rolled And they said, “Yesterday all right he

around,

te-ne-en hai-fiii xfi-Le kyt-wif-ya-in-yan mfk-kfit tce-nif-yai

was, then in the an Indian on him came out.”

night
hai-ya-miL xoi-de-ai dti-win-teat ya-den-ne hai-ya-miL n6-na-
“And his head ached,” they said. And they had

xon-tsi mil a-ya-den-ne nai-dit hai-yaL a-xd.-tcit-den-ne

finished then he said, “Let us go And she said to him,

filling the home.”

grave

* An expression which means to cast the “evil eye.”
T“Some way he did” is the usual euphonistic form for he died.

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hai fin-na-man do0-ne-hel-weL-te dau tecit-den-ne 4d0-x6-lin-

“That notwith- you may stay.” NO,” he said, “T will not
standing

hwil-wil La-al-Ux mna-d0-weL-din-tse hwe hw0d-mal-yo da-x0-

stay over Really I am becoming my friend he

night. lonesome for

a-di-yau hai-ya-min kit na-tes-deL yeti yi-dik xoi-na-

died.” And they started Way up they
back.

yal-weL wil-weL-mit a-den-ne ke na-na-hwa ke nif na-

camped. After night he said, “Let megoback; come, you go

niifi-ya hai-yaL a-den-ne ne-itiw-git-tse hai-yaL hai-ye-he kit
back.” And he said, “I feel afraid.” And any how

x0-teii n6-na-nil-lai djo-kin-ne da-din-La d6-x0L-din-ni-wiL-a
on him he put it. “Go ahead, run.” He did not know how.

hai-yaL a-x0L-tecit-den-ne defik don fil-le-ne hai-yaL xa-a-

And he told him, “This do it.” And that
way
teil-lau hai-ya-hit-djit-in kit tcit-tes-yai hai-yaL tsé-din
way he And then he started. And grave
showed him. place

xon-nii xa-wes-a hai-yaL dje-wit-kil hai tsé na-dil-tewii

his face he peeped And he tore away the fence. Eating
out.
xon-ta me tsi hai-yaL dtin-Lfin-hw6d hwa-ne na-na-wid-an miL
house in he And a few things only he had when
heard. taken down

teti-wil-daL-tsi hai-ya-miL da-tcit-di-win-Lat is-dO no6-na-xon-
he heard him And he started to run. Nearly he caught
coming.

nit-tin-ne-en hai-ya-miL min-na-na-wil-liw wmit-de-na-kil-lai

up with him. And he thought about it. He touched it.
hai-ya-miL La-ai-ix ya-wii-xfits-sil-len na-in-di-ya-yei hai

And really he nearly flew. He got back where
Lu-win tsis-da-din hai-ya-miL a-den-ne tct-hwil-kin-ne-en
the other was And he said, he nearly caught me.
one sitting.

hai-ya-miL xoi mit-dit-wa a-dit-tcii n6-nil-lai hai-ya-hit-djit

And he in turn on himself put it. And then
xe-e-na-wil-Lat hai-yaL xa-dit-dain na-il-dit-Lat a-tin-x6-tn-te
he ran back up. And soon he came Everything

running back.
na-na-win-fif-x0-lan hai-ya-miL yis-xfi-hit na-tes-deL hai-

he had taken down. And next morning they started
back.
''Vou. 1.] Goddard.—Hupa Texts. 177

ya-miL a-den-ne hai xon-sa-dii kfin-tcii-wil-tewil na-nin-ne

And said the Xonsadiii young man, “Both of us
ne-hé-te mil xon-ta na-wit-dil-lit-te hai-yaL na-in-deL-ei.
we will With houses we will visit.” And they got back.
own it. it

hai-ya non-dik
Here the end.

TRANSLATION.
Xonsadin Kinteiwiltewil.—YXonsadin Young Man.

A young man who was living at Xonsadin said to a young
man living at Miskfit, “Let us go visiting.” “Very well,” said
the Miskfiit young man. “Tomorrow then we will meet at
Nittfikalai,” said the Xonsadii young man.

The next morning the Miskiit young man climbed the hill to
Niuttikalai and examined the trail. Seeing no tracks he said to
himself, ‘He has not gone along yet.” He sat down in the
brush and waited. After a long time he saw a wolf coming up
the trail. It came up, and climbed a hollow stump that was
standing there. Soon it put its face out and looked about.
The Miskfit young man then saw it was the one with whom he
was to travel. He saw him come down the stump holding some-
thing in front of himself. He went along the trail a little way past
him and sat down to wait. ‘I have been here a long time,” he told
the Miskiit young man when he came along. “No,” said the
Miskfit young man, “I came ahead of you. How you were
dressed when you climbed that tree!” ‘Don’t say that,” he
said. ‘We will visit people with it.”

After they had been travelling sometime the Xonsadifi young
man said, “Come, dress up in it.”* He put it on him but the
Miskiit young man could do nothing with it. He did not know
how to use it. They went on to the mouth of Redwood creek
and camped. When it was dark the Xonsadii young man said,
“You stay here. I will go to the house.” He dressed himself
in the wolf skin and loped away. At dawn he came running

* Probably it was a wolf skin.

Am. ARCH, ETH. 1, 12.
''178 Uniwersity of California Publications. [Am. Arcs. Erx.

back. “I looked at a man,” he said. In the morning they went
on. When they came to the village they were told that a man
had died. The Xonsadii young man went into the house. He
pretended to be so overcome with grief that he actually rolled
about on the floor. “Yesterday he was all right,” they said,
“then in the middle of the night he suddenly came upon a man.
He had a headache and died.”

When they had finished the burial, the Xonsadii young man
said, “Come, let us go home.” ‘Even as it is, you may stay,”
they said. “No, I will not stay overnight, I am too lonesome
for my dead friend,” he said. They went back a way and
camped. After dark the Xonsadifii young man said, “I will go
back,—no, you go back.” “I am afraid,” said the Miskit man.
Nevertheless his friend put the wolf skin on him. ‘Now go on,
run,” he toldhim. He did not know how. Then his friend showed
him. “Here doit this way.” He went back. When he came to
the grave he looked about. He heard them eating in the house.
Then he tore away the fence which was about the grave and began
to take down the things which were hung above it. He had only
secured a few articles when he heard someone coming. He started
to run but was nearly caught before he thought of the kitddnxoi*
which he had. He touched that and then he nearly flew. When
he came where his companion was sitting he said, “They nearly
caught me.”

Then the Xonsadii young man put on the wolf skin and ran
back. Soon he came again. He had taken everything away
from the grave. The next morning they went home. The
Xonsadii young man said, “ We will own it together; with it we
will go visiting.”

* Kitddixoi is the name given to the material thing of whatever kind

from which the evil power is obtained. See Life and Culture of the Hupa,
p. 64.
''Vou. 1.] Goddard.—Hupa Texts. 179

VIII.
Datewindii Xonaiswe.*—Gooseberry-place Brush Dance.

da-tewin-diii xon-na-is-we na-nin keL-tsan yeti min-tsit-da

Gooseberry - brush dance two maidens way roof
place up
da-n6-nin-deL hai-yaL ye-kit-taL na-nin x0-is-dai d0-ya-x0L- 2
they sat. And they began two men they did not
to dance,

tsit hai-yaL xf-Le-ei-miL a-ya-den-ne xfin-nai tai-din-nin
know. And after midnight they said, “Friend, let us drink

water.”
xa tceit-den-ne hai Li-wii hai-yaL tcit-tes-deL t0-tcin ti- 4
VAI said one of them. And they went to the
right,” river.

wim-ma yi-nik tcit-tes-deL hai-yaL x6-is-dai na-nin n0-x0-
Alongthe south they went. And men two fell in
shore

nin-fii fin-kya hai-yaL yi-nfik ya-x0-tes-lai yeti n0-taf-a-dii 6
with theysaw. And south they took Way at Notatadii

them them. up
miL x0-nii ya-is-loi nax-xfil-len mit hai-ya-mit nai yi-dik
then their they two deer-skins with. And across up the
faces wrapped hill
ye-ya-x0-lai yeti ki-yan-ne-ket kai na-ya-xon-nil-lai-ei hai-yaL 8
they took Way Kiyaneke along they took them. And
them. up
djic-tah-a-dii ya-x0-wil-lel-lei xas-lin-din kai ye-ya-x0-la-yei
Djictahadini they took them Xaslindin along they took
along. creek them.
hai-yaL kat a-dii-wii ya-teL-wis xoi-kya tsik-ke ya-te-mite 10
And for they were Their fringes they pulled
themselves afraid. dress off.
no-ya-te-meL tel-dii yi-man  nai-ya-xon-nil-la-yei yis-sin-
They dropped Leldifi across they took them. Southfork
them along. from

tein-tcii kai ye-ya-x0-lai ya-te-it-tewa xoi-yal-wil-lil hai-ta 12
ereek along they took They cried along. They camped Those
them. along. places
* Told at Hupa, July 1902, by Mary Marshall.
+The name of a creek.
''10

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180 University of California Publications. [Am. Arcu. Era.

yin-neL-in ya-xol-iL-tewe hai tsel-ne-wan ya-wit-tewai hai-ta

to see they made them where redobsidians were buried. Those
places

kiL-La-xfin nib-sai ya-sil-lai min-né-djo-x6-mit ya-nin-deL-ei
venison dry was placed. After a time they got there.

Lan xon-ta sa-an tai-kyiw ta ya-sil-lai hai-yaL kit tcit-del-se
Many houses were Sweat- too were And they lived
there. houses there. there.
min-né-dj0-x6-miL ya-kyi-win-tsit kit-ta-ya-wiL-tsit hai-ya-
After a time they pounded They soaked the meal. And
acorns.
mil tsfiim-mes-LOn x0-tcii tee-ya-nifi-yai t0-dii tsis-di-yfii-
a woman to them came at the She was
river.

xO-lan x0-teii ya-xtin-neiw din-nfif-xfin-netw-hwik  a-den-
old. To them she talked Hupa language way. She

ne hwe kfn-na hwin-ni-wil-ten da-xffi-hwd-dih wiw-tewit-din
said, “I too was brought long time ago, when I was
here growing.
hwim-mite-dje-é-din hwe na-teL-ky6 kfit ef hai-yOx a-ya-in-
My children asI_ are so big. That isthe way they always
nti kin-na ta ya-deL-tse kit woL-din-tan min-né-djo-xd-mib
do. Yurok too live here. You will get After a time
women used to it.”
mite-dje-é-din ya-is-tewen ki-la-xfite max xai hai-yaL x6L-
babies they had; boys both children. And they
ya-x0-il-lik hai tsel-ne-wan hai wit-tewa-ta min-né-djo-x6-
told them the redobsidians the they are After a
buried places.

miL-fin xOL-ya-x6-wil-lik hai da-xwed-dik ya-x6-qdt ta _hai-

time they told them how they stick too.
them —

yaL kfit x0L-yai-din-ne-wit-a kit-La-xfin kin-nifi-yan-nei_ tcee-

And they learned. Deer to feed

ke-I-yauw hai-ya yi-man-tcifii ya-a-qdt hai-yat  ke-it-mil-lei
always there across. They always And they drop.
came out stuck them.

hai-yaL a-ya-den-ne da-xwed-de-en na-ya-xds-dik-qét-de hai-

And they said, “Why wouldn’t if we stuck them?”
it work
yaL a-den-ne hai Lu-win xa kit nas-deL hai mite-dje-é-din
And said one of “Very They those children.
them, well.” began to

walk
''Vou. 1.] Goddard.—Hupa Texts. 181

hai-yaL-fih La wil-weL tai-kyiw ye-tcti-win-deL hai kit-don-

And one evening sweathouse went in those kitdon-
xoi* hai-ya-hit-djit-fin ya-xds-q6t tai-kyiw me-tcin hai-ya-
xoi. And then they stuck sweathouse inside. And

them
hit-djit-iii x6-tcii ya-xfin-neiw dau ki-ye x0-tcii mna-ya-
then to them they spoke. No Again to them they
reply.
xfin-netiw dau da-xtin-hwd-dtin-xdw x6-de-win-eL hai-ya-hit-
spoke. No Long before they were dead. And
reply.

djit-Ai x6-licte xf wiin-na-is-deL tsel-ne-wan hwa-na ya-ya-
then quickly loads they made ready. Red obsidian only they
kif-en da-na-x6-di-win-an hai-ta xoi-na-yal-wil-lil hai da-
brought They ran back. Those they camped along where
away. places

xtii-hwd xoi-yal-wil-lit-ta hai-ta tsel-ne-wan xa-na-ya-wit-

before they had camped. Those red obsidian they dug up
places
tewal yi-din-ne-miL-fii na-in-deL ye-na-wit-ya-hit ya-win-eL
along. Finally they got When she went in they were
back. sitting there.
xe-e-ya-x0-wit-meL} hai-yal hwfn-tewii mil Li-wif-ten
They had thrown away And “My mother,” with she addressed
part of themselves. her.
hai-yaL-fii a-den-ne hai doi-kyi-wil-le 1 a-den-ne din-da-fi
And said that old woman, “Eh,” she “who was
said, that
nit-tewif-*x a-hwit-tcit-den-ne hwe-ei don dfin-Lii-hw6-din
ill spoke to me? I was that several
me-nfin-di-ya hai hwt-wii ke-wi-tc6-x6L-ten hai-yaL a-x6L-
years ago. That from me somebody hid.” And _ she said
one
teit-den-ne hwe don nauw-di-yai hai-yat-ii x0-wa-iL-da
to her, ST have got back.” And she handed her
mite-dje-é-din hai-yau-ifii kat tedn-tewit hai-ya-hit-djit-in
the child. And she took it. And then
te6-x6-wil-lik a-tii hai da-xwed-dfiik na-is-deL hai-yaL-ff
she began to _— every- how they had Then
tell them thing travelled.

* Kitddfixoi is a name given to those who have evil power. See, Life
and Culture of the Hupa, p. 64. The Indians of this region were thought to
be expert kitddnxoi.

{ They had cut their hair as a sign of mourning for the dead.

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''182 University of California Publications. [Am. Arcu. Era.

e-il-wil-miL min-ta-kai din-dai mite-tewd* de-in-ne hai ki-la-
when it was in the flint its grandmother he used that boy.
night woodroom to imitate

xfite d6d-he kyi-wif-ya-in-yan-ka a-nii-wes-te xdn mik-kya-

Did not human-like appear. Fire away
tein din-nfii hwa-ne ya-a-a xd mal-yedx-a-ya-il-li yi-din-
from facing always heused In they tried to take

to sit. vain care of him.

né-miL-f xdte ki-la-xfite-kyO  sil-len-nei hai-yaL-iii me-ya-

Finally quite boy large he became. And they did
dzes-la me-la-ta min-né-djé-xd-mit tin nan-del-ei min-né-
not like some of After a time trail they went For a
him them. back.

djo-x0-miL na-na-in-dil x6-is-dai ya-sil-len mit min-né-djo-
while they came back. Men they had then after a
become

x0-miL dO na-ya-nin-deL.

time they did not
come back.

hai-ya non-dik
Here is the end.

TRANSLATION.
Datewindii Xonaiswe.— Gooseberry-place Brush Dance.

One time they had a Brush dance at Datewindii. Two young
women sat on the roof watching the dance. Two strange men
were noticed about the place where the dance was being held.
About midnight one of the two girls who were sitting on the roof
said to the other, “ Xtinai, let us get a drink of water.” “Very
well,” said the other. They walked along the river-shore toward
the spring. The two strange men overtook them and carried them
away toward the south. At Notanadin they stopped and wrapped
the girls’ faces in double deer-skin blankets. Leaving the river
they took them up Kiyaneke creek. When they had crossed
Djictaiadii and Xaslindif creeks, the girls began to fear for

* Dindai mitew6 is the name of a bird whose night call is immitated by
the kitddixoi.
''Vor. 1.] Goddard.—Hupa Texts. 183

their lives. They pulled off the fringes of their dresses and
dropped them by the trail that their friends might know which
way they had been taken. At Southfork they were taken across
the Trinity river and conducted along Southfork creek. They
cried as they went along. At the camping places the men showed
them where the red obsidians were buried and the dried venison
was stored. Finally they came to their journey’s end where there
were many houses and sweat-houses.

After they had been living there some time they went down
to the river shore to make acorn soup. A very old woman came
down to see them. Speaking to them in the Hupa language she
said, “I too was brought here many years ago when I was young.
Now my children are as large as lam. These people are always
stealing girls. There are Yurok women living here also. You
will get used to it in time.” After a while each had a child.
Both were boys.

Their husbands showed them where the red obsidians were
buried and taught them to kill deer by magic. The deer used to
come out to feed on the opposite side of the stream. When they
pointed something at them the deer always fell dead. One time
they said to each other, ‘* Why wouldn’t our husbands die if we
did that way with them?” One evening after the children had
learned to walk the men went into the sweat-house. The women
standing outside did to them as they had been accustomed to do
to the deer. They called to them but received no reply. Again
they called but still they received no reply. They had already
been dead sometime. The women packed up their things quickly,
taking away only the red obsidians, and started home.

They camped each night at the places they had camped before.
They dug up the red obsidians at these places. When they got
to their home one of them went into her mother’s house. The
family were sitting about the fire. They had their hair cut in
mourning for the lost daughter. ‘Mother,” she said. “Eh,” .
said the old woman, “who spoke to me in a forbidden manner?
I had a daughter some years ago. They hid her away from me.”
“T am that daughter,” the young woman said, “I have got back.”
She passed her child to her mother who took it. She told her
people all that had happened to her since her disappearance.
''184 University of California Publications. [Am. Arcs. Era.

The boy used to imitate the call of flint’s grandmother
(a bird) in the wood-room at night. He did not act like a human
being and always sat with his back to the fire. They took care
of him the best they could. He grew to be quite a large boy.
Some of the people did not like him. After a time the two boys
went away. For a while they used to come back occasionally.
When they became men they ceased coming back.
''Vou. 1.] Goddard.—Hupa Texts. 185

Ex.
Mimedaktit Kyiiwintsit.*—At Mimedakit She Pounded Acorns.

mi-me-da-kfit kyi-win-tsit hai tsfim-mes-Lon hai-yaL mite-
At Mimedakfit was pounding that woman. And the
acorns

dje-6-din xon-nat naL-q0l hai-ya-mil xoi-na-se-il-de-q6l xe- 2

baby around her was And on her it kept She
creeping. crawling.

e-na-iL-kis na-dif xe-e-na-iL-kis hai-ya-miL tsim-ma-x0-win-

kept pushing Twice she pushed it And the noise stopped.

it away. away.

sen hai-yaL na-kyi-win-tsit hai-ya-miL na-tef-en a-di-win-na 4

And she pounded And she looked behind herself.
again. f
do-x6-le-ne hai mite-dje-é-din hai-ya-miL tce-in-Lat xon-ta
Was gone that baby. Then she ran out. House
min-na na-is-diL-Lat hai-yaL na-is-its x6 d6-x6-le-ne hai-yaL 6
around she ran. And different in He was gone. And
places vain.
she ran
wil-weL na-in-di-yai hai x06-is-dai hai-yaL a-den-ne hwe-efi
atevening came home _ the man. And she said, 1;

hwiti-win n0o-x6s-le-e mite-dje-é-din hai-yaL yon no-niL-kas 8

from me is lost the baby.” And backof he threw
fire
hai kit-ta-xfin hai kin-nifi-in-ne-en a-dit-dit-wa_ tce-na-in-
that deer which he had brought. He turned He went
back.
di-ya-yei yis-xan-nei na-iL-its-*x hai xon-ta mik-kin-dii 10
out. Until morning he ran The house at its base
around.

hit-djit na-it-tsan hai-ya fii-kya tee-il-q6l-e-x6-lan hai-ya-miL
then hefoundsigns. There he saw it had crawled out. And then

teit-teL-xa tcit-te-il-q6l-le-x6-lan min-né-dj6-x6-miL n6-dii-win- 12

he tracked it. It had crawled along After a while it had made a
he saw.

taL-x6-lan _tcit-tes-ya-ye-x0-lan tceit-tsan hai xwel-weL-xo-

track he saw. He was walking He found the he had camped

along he saw.

*Told at Hupa, July 1901, by Mary Marshall.
''2

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LSG. University of California Publications. (Am. Aron. Erx.
lan-din ki-ye teit-tes-ya-ye-xd-lan na-in-nel-le-xd-lan a-de-xfii
place Again he had travelled he saw. He played he saw. Fasting

tcit-te-in-nauw min-né-djo-xé-mit tsiL-tin  teis-tewif-xd-lan
he travelled. After a time a bow he had made he saw.

min-né-dj6-x0-miL Le-na-nil-la-xd-lan min-né-dj6-x6-mit_ ki-

After a while a fire he had built After a while
he saw.
yats da-siL-ten win-te-xd-lan hai tcii-wifi-yan  tcit-te-it-tewa
birds lyingon cooked he saw. These he ate. He always cried
something
hai x0-is-dai La-x6-win-te xon-na da-e-iL-te di-hwd win-te
that man. All the time for him he left some- cooked
thing
mik-ke-nes ta min-né-dji-xé-min x6te teii-wif-kya-d-we-x6-
squirrels _ too. After a time quite large he had become he

lan min-né-dj6-xd-mit kiu-La-xfin _ tcis-se-teL-wen-e-xo-lan

saw. Finally deer he had killed he saw.

hai-yaL hai tei-win-yan tcit-te-in-nauw-x6-lan _ tcit-te-it-tewi
And that he ate. He alwaystravelledhe saw. He cried as he

went
hai x0-is-dai min-né-dj6-xd-mit de-xdt-tsit teit-te-nauw-we-xd-
that man. After a time short time he had gone along he
before

lan min-né-dj6-x6-miL xfin-dii tsis-len na-kyii-wif-a-we-tsi

saw. After a time close he got. Singing he heard.

kit-dik-kik-ky6 ta  da-e-it-te xon-na wmin-né-djo-xd-miL

Woodpecker heads __ too were on a for him. After a time

stick

de-de-x6-man-tcin-*x na-kyi-win-a-tsi deik a-den-tst

right across from him singing he heard. This way singing
he heard.

(J «132)

  

anna a fn natin na we e anna a an na

> >

 

anna a anna tin na we e finna a ain na

Nore.—This song was taken down from a phonograph cylinder and the
voice of a Hupa, by Miss Edith May Lee, class of ’03, University of California.

A mechanical record, made on the Rousselot apparatus, has been
compared with this. The results as regards both time and pitch agree
almost exactly.
''Vou. 1.] Goddard.—Hupa Tezts. 187

hai-yaL min-né-dj6-x6-miL a-tcon-des-ne e-wak xa-te-he
After a time he thought, “Poor never mind,
fellow,

hwe-na-teOL-xe hai-yaL xon-na_ tei-win-da hai-yaL x6-na- 2

let him catch up And for him he waited. And he over-

with me.”

niL-xa hai-yaL a-xOL-tcit-den-ne Lax ai-ne-sen dik-gyfin

tookhim. And he said to him, ‘Without I thought here
reason,

miL in-ta-na-wit-ya-te dau tcit-den-ne niL-te-sé-ya-te sai-kit- 4
from hewouldturn back.” “No,” he said, “JT will go with He saw
you.”

dii-fii-kya xon-na-tifi-ta ki-yauw-med-dai* te-le-ne-xd-lan

with surprise his eyebrows woodpecker color had become.

hai-yaL a-xO0L-tcit-den-ne xa dd a-d6-xa na-nfifi-ya hai-yaL 6

And he told him, “Allright for your go back and
stuff

hwit-te-sifi-ya-te hai-yaL na-tes-di-yai hai xon-ta-din na-in-
with me youmaygo.” And he went back. At the house he
di-yai_ sai-kit-dii-fii-kya xon me tsis-tin hai x6-fit-ne-en 8
arrived. He was surprised fire- in lying his wife used

to find place to be,

xon-din x0-kfit ya-na-me-di-wifi-a hai-ya-hit-djit a-dei hwa-ne
ashes on her piled up. And then hisown only
things
mux-xa na-na-kis-le kft tee-na-di-yai na-tes-di-yai ki-ye 10
after he felt. He went out He went back again.
again.

hai-ya x6-wii na-in-di-yai hai-ya-hit-djit-ii mit-xa-tce-xd-len
There to him he came. And then incense root
tet-win-tsit hai-ya-hit-djit mit na-xd-wit-me hai-yau kit 12
he pounded. And then withit he bathed him. And
ki-xfin-nai ya-is-len de-n6-x6L yi-nfik-ka-yi-dik na-na-win-deL

Kixdinai both From us southeast they are living.
became.

hai-ya non-dik
Here _ istheend.

TRANSLATION.

Mimedakit Kyiiwintsit.—At Mimedakit She Pounded Acorns.

A woman was pounding acorns at Mimedaktit. Her baby
while playing near her became hungry and tried to crawl up on
her. She pushed it off. Again it crawled on her and again she

*The woodpecker-color eyebrows are a distinctive mark of the Kixtnai.
''188 University of California Publications. (Am. Arcu. Eru.

pushed it off. All was quiet. After pounding a while she
looked around. The baby was gone. She ran out. She ran
around the house and looked in different places. It was gone.
When her husband came home at night, she said, “I have lost
the baby,”

He threw the deer which he had brought on the bank back of
the fire and went out again. Heran around outside aimlessly
until morning. Then he found where the baby had crawled out
under the house. Following its trail he saw where it had crawled
along. After a while he saw its foot-print and knew that it had
begun to walk. He saw where it had spent the night. He could see
that it had played along as it travelled. The father journeyed
without food. Soon he saw the boy had succeeded in making a
bow. Then he found he had built a fire. Still further on there
were birds already cooked lying on something beside the trail.
He ate these. As the father went along he wept. Every now
and then he found something left for him, cooked squirrels and
small game. After a time he saw the boy had become quite
large. Finally he found where he had killed a deer. He ate
some of that which had been left for him. The father always
cried as he travelled.

After a time he saw by the appearance of the trail that his
son had gone along only a little ahead of him. When he came
closer he heard him singing. Woodpecker heads had been left
for him on sticks by the trail. Then right across from him he
heard his son singing. Then the son thought, “ Poor man, never
mind, let him catch up with me.” He waited for him. When the
father came along the son said, “I just thought you would turn
back from here.” “No,” said the father, “I will go with you.”
He was surprised to see that the son’s eyebrows had become
woodpecker color. “Well,” said the son, “go back after your
things and then you may go with me.”

When he got back to the house he found his wife lying dead
by the fire-pit covered with ashes. Groping about he found his
own things and went back. The son pounded up incense root
and bathed him with it. Both of them became Kixinai. They
are still living in the world to the southeast.
''Vou. 1.1 Goddard.—Hupa Texts. 189

me

Todin KeitLo.*—By the River She Made Baskets.
kin-tetiw-hwik-kfit keL-tsan tsis-dai t0-din ke-it-LO Lax
At Kintetiwhwiktt a maiden lived. At the she used Just

river to make

baskets.
xa-a-tin-win-te min-né-djo-x6-mit kyt-wil-kyan kyt-wint-ya-
that she always did. After a time she was pregnant. Man

in-yan d06-tciL-tsis win-xoi-kyfiifi na-i-ya min-né-dj6-x6-miL
she never About it her went. After a time
saw. mind

teiL-tsan tea-xfite hai-ya-mit kit mal-yedx-a-tcil-lau min-né-

she gave a girl. And she took care of it. After a
birth to

djo-x6-miL win-kya-6 hai-yau ki-ye na-kis-Lon td-dii min-
time she got big. And again she made atthe After
baskets river.
né-dj6-x0-miL ki-ye kya-wil-kyan hai-ya-miL x06-djOx me-
a time again she was pregnant. And more she

dzes-la hai mite-dje-é-din ki-ye tcit-tsan hai mite-dje-é-din
hated that baby. Again she gave That baby
birth.
ki-la-xfite hai-yaL d6-mal-yedx-a-tcil-lau hai-ya-mit hai tea-
a boy. And she did not take care of it. And that

xtite mal-yeOx-ai-il-l0 hai xoik-kil min-né-dj6-x6-miL x0-xii-
girl always took care of her After a time she got
brother.
x0s-le hai-yau tcit-tes-yai_ tcit-tet-ten hai ftea-xfite hai
married. And she started. She took that girl. The
along

ki-la-xfite eh xe-e-wiL-waL yi-tsin din-niin-dii mit-xot-da-

boy itwas shethrewaway. Down the face of with she
the hill

kit-waL xea-kai me hai-yal aL-tcit-den-ne xa-e hai tea-xtite

dropped basket in. And she told, “Come __ that girl.

down along,”

hai-yaL dau di-wen-ne win-tewi hai mik-kil wii win-tewi
And “No,” shesaid. She cried. Her for she cried.

brother

*Told at Hupa, July 1901, by Mary Marshall.

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190 University of California Publications. (Am. Ancu. Era.

hai-yaL wii tcit-tes-yai hai-yaL na-te-lis hai xea-kai

And from it she went. And she dragged the baby-
back basket
min-nifi-kfit-mit yi-din-ne-mit xa-na-is-lés ye-na-wil-lés xon-
by its bail. Finally shedragged She dragged
it up. it in.

ta hai-ya-miL wil-weL-mit tcin-nes-tete a-den-ne hai tea-
And whenit wasnight theylaydown. She said, that
xtite is-dd yis-xfin-de tcin-dis-sit-hit te me-sit-dit-tete hai-yaL
girl, “I wish in the when we blanket in we would and
morning wake up be lying,
is-dO no6-nin-dii sil-la hai kyi-wit-di-yfin-te yis-xfi-hit
Iwish by ourheads would that we shall eat.” In the
be lying morning
tce-ya-in-sit-hit te me fii-kya sis-tete hai-ya-mit ya-xon-
when they blanket in they saw they were and ahead of
woke up lying,
nin-dii ya-six-xii kyi-wi-yfil hai-ya-min hai-ya kyi-win-
them lay food. And then they

yan La-x0 xa-a-ya-tii-win-te min-né-dj6-x6-miL kit tei-wii-
ate. Always they did that. After a time got

kya-6 hai ki-la-xfite min-né-djié-xd-mit a-den-ne  is-do
big that boy. After a time she said, “I wish,

hwik-kil na-ke-dil-yai yis-xfifi-de tcin-dis-sit-hit n6-nin-din

my brother, a string of to-morrow when we wakeup at our heads
dentalia morning

sil-la yis-xfii-hit ya-xon-nin-difi ya-sil-la La-x6-win-te xa-a-

would In the at their heads they lay. Always they

lie.” morning

ya-ne hai-ya-mit hai mik-ka e-il-li min-né-djd-xd-miL kit
said that and it after- happened. After a time

wards
na-is-ya hai ki-la-xfite hai-ya-mit a-den-ne hwik-kil is-dé
he began that boy. And she said, “My I wish
to walk brother,

yis-xfin-de tcin-dis-sit-hit n0O-nin-dii tsit-tin sil-la hai-yau
to-morrow whenwewakeup atourheads abow would And
lie.

kat sil-la hai-yaL. kyi-win-nai-da tcit-te-in-dil ki-yats tceis-se-
it lay And to hunt they travelled. Birds he
there.

iL-we min-né-dj6-x0-miL kit x6-is-dai tsis-len hai-ya-min

killed. After a time a man he became. And

kit-La-xtin tcis-se-teL-wen hai-yaL hai tsiim-mes-L6n tsis-len

deer he killed. And woman she
became.
''Vou. 1.] Goddard.—Hupa Texts. 191

a-tin xa-fin-te de-wim-men ya-x0-xon-tau hai-ya-mil me-diL-wa

With that kind was filled their house. And in turn
everything
da-tce-it-da Lok wih tifi-fin-Lfin  tcee-e-xauw ki-ye hai
he fished salmon for. Many he used to Again that
eateh.

xa-fin-te de-wim-men hai-yaL kin-nal-mats ya-is-tewen ki-yats
kind was filled with. And cribs of hazel they made. Birds
niL-tsai min-Lii kin-na-kyi-wil-mats sil-len a-tifii xa-fin-te
dry ten eribs there Every- that kind
were. thing
de-wim-men d6-na-ya-it-tsis hai ya-xwfin-tewii min-né-djo-
was filled. They never saw __ their mother. After a
x0-miL kin-na-is-lal hai keu-tsan yis-xfi-hit xf-Le-dfin
time dreamed that maiden. Next day in the
morning
ye-na-wit-yai hai ktin-teii-wil-tewil hai-ya-miu  a-den-ne
came in that young man. And he said,
hwe-eh hai-yik kin-nauw-laL ti-wim-ma-teL hai-yau hai
Tr this way dreamed a famine will be.” And that

keL-tsan kfin-na a-den-ne hwe kfin-na kin-nauw-lau hai-yik
maiden too said, wT too dreamed that way.”
hai-ya-mit kit ti-wim-ma dfin-Lfin-hwé-dii me-nfin-di-yai

And there was a several years.
famine

hai-ya-miL kfit no-te-dfiik-kait min-né-dj6-xd-mit xf-Le-dtin

And people began After a time one morning
to starve.

min-ta na-xfis-din-na-tsi tefik-qal fii-kya djd_ tcit-den-ne
in the moving she heard. Walking she found “Here,” she said,
hall it was.

nik-kil On-tewit hai-ya-miL tedn-tewit ye-tci-wit-da hai-yaL
“your take.” And she took it. She carried And
brother it in.

ki-ye La ye-tcii-wit-da yi-din-ne-mit min-Lfii ye-wih-yai hai

again one she carried in. Finally ten came in those

x0-mite-dje-é-din hai-yik fin-Lfifi x6-lan hai-yaL ted-naL-tsit
her children. That many there And she knew

were,

xwin-tewin hai ket-tsan hai-yau na-mfik-ka-din  ye-teii-
her mother that maiden. And last of all came

win-yai hai x6-xfi hai-yaL a-den-ne hai tsfim-mes-Lon

in her husband. And said that woman,

- na-in-di-yai n0-te-dik-kai-te. hai-yO nik-kil-xai hai-yaL

“They came They were about those your brothers.” And
back. to starve,

10

12

14

16

18
''10

12

14

16

18

192 University of California Publications, [Am. Axcu. Ers.

a-tcon-des-ne e-wak ma-kytw-kit x6-licte hai-yaL ma-kit-kit
she thought, “Poor I better feed quick. And she fed the

things, them little one.

a-tin x0-licte ky0d-yfim teit-den-ne tein-nel-git hai kin-

“All quick eat,” she said. She was that
afraid of

teti-wil-tewil wil-weL-miL na-in-di-yai ye-kif-en kit-La-xin
young man. At night he came back. He broughtin a deer.

hai-yaL a-den-ne hai tstim-mes-LOn_ tse-di-ya hwow-xai
And she said, that woman, “Tam glad my boy

ké-yfin-te hai-iin d0-tcd-x6-neL-en tee-na-in-di-yai a-dfix-xfii
Iam going Then hedidnotlookather. He went back out. Fasting
to eat.”

yis-xtin-hit wil-weL tai-kyiw me _ tsis-daux hai-yaL ki-ye

the next day untilnight sweat- in he stayed. And again
house

wil-weL-mit a-den-ne hai keL-tsan ye-nfin-dauw na-kin-yain

at night said that maiden, “Come in eat again.”

hai-yaL dau teit-den-ne di-hw6d Le-na-kil-la-ne ka-de hai-yo
And): <SNo.”. ihe \said. “Things gather together. Pretty this

soon
no-xon-tau met na-kis-qdt-te n06-xa tein-nif-yai hai no-ta
our house under heis going After us has come our
to poke. father.
hai-de mal-yeOx-a-n6-tce-il-li hai-yaL ye-na-wit-yai hai keL-
Thatis always took care of us.” And she went in the
the one
tsan hai-ya-mit ta-kim-meL Lan xwa-ya-kit-kit hai-ya-miL
maiden. And she made soup. Much _ she fed them. And
kyii-wii-yan ta na-dit-teL-waL Lok ta tcit-te-tewai xf-Le-ei-
acorns beside sheemptied Salmon too she buried in At
down. several places.

miL meu na-kis-qot te-tcim wif-a hai xon-ta hai tai-kyiiw
mid- under hepoked. Under went the house, the sweat-

night the water house
kfin-na yis-xfii-hit tce-ya-in-sit-hit xon-ta é-dii fn-kya
too. Next morning when they woke up house without they saw
ya-is-tete hai-ya-miL tcit-tef-en hai tsim-mes-L6n di-hwe-e

they lay. And looked about the woman. Nothing

do-na-sil-kas hai-yaL xa-kyi-win-hwe min-ta hai-ya tn-kya
was left. And she began to dig in the There she saw
hall. ;
Lok wit-tewa kyi-wif-yan fin-kya kfin-na na-ya-dii-wil-waL

salmon buried, acorns she saw too were lying there.

hai keL-tsan a-ten

That maiden did it.
hai-ya non-dik
Here is the end.
''Vou. 1.] Goddard.—Hupa Texts. 193

TRANSLATION.
Todin KeitLo.—By the River She Made Baskets.

A young woman, a virgin, who lived at Kintctiwhwikit used
to make baskets by the riverside. After a time she became
pregnant. She wondered about her condition for she had not
even seen aman. She gave birth to a girl and took proper care
of it. When the child was quite large the mother made baskets
by the river again. She became pregnant a second time. This
time she gave birth to a boy. She hated it and never took care
of it. The girl tended her little brother. After a time the
mother was to be married and started to her husband’s house
taking the little girl with her. She dropped the boy, baby-basket
and all, down a steep bank by the trail.

“Come along,” she said to the girl. “No,” she said. She
eried for her brother but the mother went off and left them both.
The sister, seizing the baby-basket by the bail, dragged it up the
hill and back into the house. When at night they lay down to
sleep the girl said, “I wish when we wake up in the morning we
would be lying in a blanket and something to eat would be by
our heads.” When they woke in the morning they found them-
selves covered with a blanket and food was lying by their heads.
They always did that way. When the boy became large his sister
said, “I wish, my brother, when we wake up tomorrow morning
a string of dentalia would lie at our heads.” In the morning
it was there.

They always made wishes that way and they afterwards came
to pass. After a time he began to run about. One night
the sister said, “I wish when we wake up in the morning we
would find a bow and arrows at our heads.” In the morning
there they were. Then they went hunting and he killed birds.
Finally he became a man and killed deer. The girl was now a
woman. They filled their house with dried meat. Then the boy
fished and they dried the fish and stored them away. When their
house would hold no more they made cribs of hazel. They filled
ten of these with provisions. All this time they saw nothing of
their mother. One night the girl had a dream. The next morn-

Am. ARCH. ETH. 1, 13.
''194 University of California Publications. (am. Arcu. Era.

ing, the young man, who now slept in asweat-house, came in and
said, “I dreamed there will be a famine.” “I, too, dreamed
that,” said the sister. For several years there was a famine.
The people about began to starve.

One morning the sister thought she heard someone moving
outside. She looked out and saw a woman who said, “Here take
your brother.” She took it and carried it in. Then she took in
another and another until she had taken in ten children which
had been born to her mother. Last of all the husband came in.
“T have come back,” said the mother, “these your brothers were
about to starve.” “Poor things,” thought the girl, “I had better
hurry and feed them.” She fed the smallest one and told the
others to eat as fast as they could. She was afraid of the young
man, her brother.

When he came back at night he brought in a deer. “I am
glad my boy,” said the woman, “for I am going to eat.” He
did not even look at her, but turned around and went out. All
the next day he stayed in the sweat-house without food. The
following evening the girl went to the sweat-house entrance and
said, “Come and eat.” “No,” he said, “gather up your things.
I have found our father; he has come for us. Soon he will
push a stick under our house.” The girl went back to the
house and made a quantity of soup that they might all have
plenty to eat. When the rest were asleep she emptied down
some acorns and buried some salmon under the earthen floor.
At midnight the father pushed a stick under both the house
and sweat-house and they went of their own accord under the
water.* There their father, a water sprite,t lived.

The next morning when the others woke up they saw they
were lying without a house to cover them. The woman looked
about but saw nothing left. Then she began to dig in the wood-
room where she found acorns and salmon buried. She knew her
daughter had done that for her.

*For another instance of this singular method of house-moving see
p. 149.

{This sprite’s name is Xaslinme Ktintciiwiltewil, “ Riffle in young man.”
He lives in the riffle below the Miskit ford and has a love song which the
Hupa men sing to win the hearts of the maidens.
''Vot. 1.] Goddard.—Hupa Texts. 195

XI.
The Cause of the Lunar Eclipse.*

min-Lin eh x0-fit yi-tsin ki nahi min-Lifi x6-fit ya-
Ten there his west. Too there ten his where
are wives are wives

nauw-din teit-te-in-nauw hai xfi-Le tcit-te-in-nauw hai en 2
hegoesup. He always goes. That in the he always goes. That is
one _— night the
one
hai yeti yi-tsin te tce-in-nauw-din win-na-ai-ya hai kit-La-
who way west in where he comes he hunts the deer.
off the out
water
xn t6 kfit-tcim ki-La-xfn hai-ya win-na-ai-ya hai a-den-ne 4
Water on deer there healways Those he ealls
hunts. saying
wu! wu! wu! hai-fi min-Lfift tcis-se-it-we na-din min-Lin
Swi wlll) jwule?) \ Phen ten he always Again ten
kills.
tcis-se-iL-we hai-ii min-Lii ya-a-wiw hai-fin ya-nauw-din 6
healwayskills. Then ten he always Then the going up
takes on place
his back.
tein-ne-iti-wiw-hwei hai x06-xon-tau-din hai-fii wa-dx da-de-
he always brings his house place. Then plenty stand
them to of them

il-ya hai x0-lifi-ke hai x6L-tsai-tau hai Liw hai-fi wa-im- g
around his pets, the lions, the rattle- Then he always
snakes. distributes
“mil ye-i-yan hai La do-yi-da-le hai-ya-mit-fif xd-kfit da-xd-
them. They The one never And on him they
eat them. apiece satisfies
them.
O-auw yai-xoi-i-yan mit-tis hai-fin ye-x6-ne-in-ye hai-fin 10
jump. They always besides. Then they always eat Then
eat him him up.
tse-lin hwa-ne noi-xwe-iL-Li hai-fii hai me-tsis-yen x6-xti-
blood only theythrowdown. Then that whostands her
one in husband
*Told at Hupa, October 1902, by McCann, who has lived for many years
on the left bank of the Trinity river, near the cafion.
''196 University of California Publications. [Am. Arcs. Erx.

ne-en mik-kfit tce-in-ne hai tewal ya-it-wil hai-ya-min
used helps him. That frog always And
to be clubs them.

do-yix-x6-il-lan hai-ya tse-lii hwa-ne yi-tsin tce-in-nauw-
they always quit. There blood only in the he always comes
west

hwei hai-ya-mil-fii ni-hw0i na-yai-xoi-it-tewe na-yai-xoi-iL-
out. And good they make him. They brush
tew0-ig hai-ya-miL na-ne-iiiw-hwon hai-ya-min ya-nauw-dii
him And he gets well. And to the going
together. up place

na-ne-it-dauw-hwei hai-ya-mit hai-ya ki-ye hai-yfik a-nai-xoi-
he always goes back. And there again that way they do
il-la nii-hwon nai-xoi-iL-tewe-ei d6-iL-wit hai-yik ai-xdL-en
with Good they make him. Not all the that way they do

him. time with him.

do-yux-xo-il-li d6-yi-da-il-le hit-djit-ini hai-yik ai-xoi-il-le
They quit him. They do not then that way they do
get enough with him.

TRANSLATION.
The Cause of the Lunar Eclipse.

The one who always travels at night has ten wives in the
west and ten wives also where he rises. In the distant west he
always comes out to the ocean and hunts the deer which live on
the water. He calls them by saying “wi wi wi wi.” He
always kills ten and then ten more. Taking ten on his back he
carries them to the place where he goes up into the sky. It is
there his house is. Then his pets crowd around him, his lions
and his rattlesnakes. He divides the deer among the animals
but they are not satisfied with one apiece. They jump on him
and eat him besides. They leave only his blood. Then Frog
who stands in the body of her husband clubs them off and they
desist. He goes down in the west, nothing but blood. ‘There
his wives brush together the blood and he recovers. He always
goes back to the place of rising and there they make him well
again.

His pets do not do that way with him every time. Some-
times they get enough and then they quit. When they are not
satisfied with the food given them, then they eat him.
''Vou. 1] Goddard.—Hupa Texts. 197

XEN,
Origin of Fire.*

yl-man-a-kyt-wi-xoi-yan en tse ya-wif-an hai-ffi na-niL-

Across the ocean old man it stones pickedup. Then he hit
was

tseL in-tein dau fii-kya hai-yaL-in kai-liw mfk-kfit-de
them oneach Nothing he saw. And willow its root

other.
ya-win-tan nO-nif-fas niL-tsai hai-yaL-fii ye-ki-wis hai-ya-hit-
he pickedup. Hewhittled dry. And he bored a And

it down hole.
djit-Gn da-na-di-wit-a hai-yaL-fin teit-dii-wit-wis sai-kit-dii
then he set another And he rolled it He was
on it. between his surprised
hands.

tin-kya Lit na-di-wif-a min-né-djé-xd6-mit fii-kya xon_ tce-
to see smoke come out. After a time he saw fire

nim-mas hai-yik-kai 4a-di-yau hai-yat-fii ded xat a-ya-iL-

rolled out. That is the it And now still they do
way happened.
en-nel.
that.
TRANSLATION.

Origin of Fire.

It was the Old-man-across-the-ocean. He picked up stones
and struck them together. Nothing hapened. Then he picked
up a willow root and whittled it down to the dry part. He
bored holes in it and then setting anothor stick in one of the
holes, rolled it between his hands. He was surprised to see
smoke come out. Soon fire rolled out. That was the way it
hapened. They do that way now.

*Told at Hupa, July 1902, by McCann to offset a story by a Redwood
Indian which tells of the stealing of fire.
''198 University of California Publications. (Am. Axcu. Erx.

XITl.
The Coming of White Men.*

xai meik a-ya-den-ne tcit-tin-dit yi-na-tcii hai-yaL x6
Winter time they said they are from the And in
coming south. vain

2 a-ya-den-ne da-x6-hwe-e a-kyé-le di-hw6 tcit-tin-dit hai-yaL-fi
they said, “Some way youdo. Some-_ is coming.” And
thing
a-ya-den-ne kat tLel-dii tein-te-deL hai-ya-mit-fii tel-din
they said, “Already South- they have And Southfork
fork come.”

4 kyii-wif-ya-in-yan x0-ta-an me-dil-dii hai-ya a-ya-den-ne
Indians ran down to Medildii. There they said,

do-tfin-*x a-ya-tin hai-yaL-fh kit tein-te-deL. me-dil-dii

“Nothing they do.” And they came down to Medildin.

6 yi-nik-ka-yi-man xoi-teL-weL hai-yaL hai-ya di-hwod ted-ya-
Above on the other they spent And there some- they
side the night. thing
te-xait di-hwd sats di-wan ta di-hwd mite-tewan-tiL-tan
bought, some bear hides, too, some fox hides,

8 ta min-na-xoi ta miL-tcdL-walte ta x6-wa-ya-tel-lai tseL-tce
too, coon hides too. Small axes they gave them knives
ta hai-yaL-Gi sa-win-den hai-yaL-ii dik-gyfi xoi-teL-weL
too. And they travelled. And right here they camped

10 sauw-tite-dint yi-nfik-ka-yi-man hai-yaL-i tsin-te-tes-dil-deL
Socktish place above on the other And we ran away

side the creek.

tse-mefiik yi-de hai-yaL-in sa-win-den hai-yaL-fin sik-kets-a-

cafon down. And they went on. And (Bloody camp)
12 k@t xoi-teL-weL hai-yaL-tii a-ya-den-ne sa-win-den hai-yaL-fin
they spent And they say they went on. And
the night. .
xot-tin-nan-dif yi-man me-sit-te-deL xoi-it-kai-yi-de sa-win-
at Martin’s ferry across they went Bald hills down they
along up. through

* Told at Hupa, July 1902, by McCann, a white-haired old man who was
born and has always lived at the northern end of the valley near the beginning
of the cafon. He said that he was at this time about as large as his grand-
son who is probably 10 years old. He appears now to be between 70 and 75
years of age.

tT The place is named for a man who used to say, when a child, sauw-
tite “Let me put the flour of seeds in my mouth.” The baby name has
established itself as the name of a family and their place of living.
''Vou. 1.] Goddard.—Hupa Texts. 199

den hai-yaL-Gf mtik-ka-na-di-wil-a-dii kai  tee-te-deL-ei
went. And mouth of the Klamath along they came out.
hai-na-mit-La-din tak-a-dii xdw din-kit-dii ye-xOw me-nfin-
After that time three about four or about years
di-yai mil a-ya-den-ne ta-des-la me-dil mi-wi ni-hwtn-
after they said, “Has come a boat ocean good place.”*
dit hai-yaL-fii xoi-it-kai-yi-de mil x06-wil-Lat kyt-wii-ya-
Then Bald Hills from ran a man.
in-yan hai-yaL-fih a-den-ne di-hwod tin-dit hai-yaL-tin ki-yauw-
And he said, ‘“Some-_ is And Bird’s

thing coming.”

non-diL-dii xoi-teL-weL hai-yaL-fii dik-gyfii x06-tcit-te-deL

resting placet they camped. And here they came.

hai-yaL-fii wLOok-yi-dit-til-le ta x0-wa-ya-tel-lai Lit-tsd-wite
And otter-skins they gave them blue beads

wii hai-yat-f hai-de dik-kai yi-nik sa-win-den

for. And thisway along south they went.

TRANSLATION.
The Coming of White Men.

It was winter when they heard they were coming from the
south. ‘Let us make a dance or do something else,” they said.
“Something is coming.” Then they heard that they had already
reached Southfork. Southfork men ran down to Medildin
and told them that the strangers did no harm. They came down
to Medildim and camped for the night on the other side above the
village. There they bought bear, fox, and coon hides, giving
hatchets and knives for them. They came down here to Sauw-
titedim and camped on the north side of the creek. We ran
away from them down into the cafion. They went on and spent
the next night at Bloody camp. Then they say they went on
crossing Pine creek at Martin’s Ferry. They went over the
Bald Hills coming out to the ocean at the mouth of the Klamath.

Three or four years after that they heard a boat had come in
at Trinidad. A Bald Hill Indian ran over and reported that
something was coming. They camped at French camp. Then
they came here. They bought otter-skins with blue beads.
They went on this way up the river.

* Trinidad.
+ French camp.
''200 University of California Publications. (Aw. Arcu. Ers.

DTV:
The Coming of White Men.*

hai teit-diii teL-atet wmik-kya-tcii  tsi-yfin-tes-dil-deL
The first time pack-train away from them we went.
came

2 me-dil-din yi-dik nit-ate hai-yaL xon-ta-teii na-kis-deL
Medildin east they came. And houses among they came
around.

din-ntiw mii-wit-wat-de y0-xai-x6-win-sen Lit-tso-wite tcim-
Manzanita its flour they all began to buy _ blue beads
4 mitt hai xoi-dje ya-til-te-ta mit-wa-ya-kin-dil-lai me-la en

with. Those their were strong traded with them. Some it
hearts was

tsi-yfin-tes-dil-deL mite-dje-é-din en dje-l6 ye-tei-wim-meL
we ran away from Babies it storage they put in.
them. was basket

6 hai-ya-hit-djit yi-nfik-a tet-ate hai-ya yi-ntik-a-yi-man-tcii

And then south they went. There south across the river
xoi-yal-weL hai-ya-mit xdtc$ teit-Lint yd-xai-na-na-kis-deL
they spent And real dogs to buy they came back.
the night.
8 miL-tcdL-walte teim-miL] tced-ya-te-xait hai-yaL yai-wif-yan
Little axes with they began And they ate
LO DU: 6 them.
La hwa-ne yi-dé-yal-weL mit kat xfn yi-naik tet-atc-ei
One only they spent a then the up they went
night river with pack-train.

*Told at Hupa, July 1902, by the wife of Dan Miskit. She was born
at Medildii and lived there until her marriage. She appears to be about
75 years old. Her younger brother at the time of this incident was a
small child. He was hid in a storage basket. He now has the appearance
of a man of 65 or 70 years.

T The root of this word, -ate, indicates the undulating motion of a pack-
train.

{ The first syllable of these words is not a significant part ofthem. The
aged narrator carried the last sound of the preceding words over and joined
them to the initial sounds thus creating the syllable.

@The word xdte is used to indicate that the Indian thing is meant
before names which have been transferred to things introduced by white
men.
''Vou. 1.] Goddard.—Hupa Texts. 201

TRANSLATION.
The Coming of White Men.

When they first came along with a pack-train we ran
away and hid. They came up on to the flat east of Medildii
and went around among the houses of the village. They began
to buy Manzanita fiour with small blue beads. Those with brave
hearts traded with them. Some of us ran away from them. The
babies were hid in the storage baskets. They went across the
river south of Medildin and camped for the night. They came
back the next day and traded hatchets for the native dogs
which they ate. After remaining only one night they went
up the river with their train.
''202 University of California Publications. (Am. Arcu. Ern.

RELATING TO DANCES AND FEASTS.

XV.
The Young Man who Threw Himself with the Arrow.*

kin-tetiw-hwik-kfit na-teL-dite-tewen ki-xfin-nai La xo-xai
Kinteiwhwikit grew Kixfinai. One hisson.

2 na-tses xon-nofi-ai-dim na-teL-dite-tewen La kit x0L-na-xtis-
Arrow along side of him grew one with him to fly.

min hai-ya-miL a-dil-ya-kit-qdte xat me-it-tan hai na-tses

And he threw himself then he stuck to that arrow.
with it
4 hai-yaL-ffi hai-yO nin-nis-an sil-lai kfit a-dit-nd-ke-it-qow
Then those mountains standing to he used to throw

with himself.
hai-yaL-f tcee-il-yO hai-yaL-in hai-yd tciix-xai na-xd-de-il-en

And he liked it. And that youngman watched him.
6 sai-kit-din fin-kya hai-yfik a-tcit-ya hai-yO na-tses ya-win-
He was to see the way he did. That arrow when he
surprised

tan-hit fn-kya a-dil-ya-kiL-qote-hit fin-kya me-win-tan-ne

picked up he saw, when he threw himself he saw, he stuck to it.
with it
8 hai-yaL-fin a-tcon-des-ne hwe mit-dit-wa xa-auw-di-ya-te
And he thought, EE in turn am going to
do what
hai-yO a-ten hai-yaL-fth hwa na-nat-yai miL a-tcon-des-ne
that did.” And sun had gone then he thought,
one down

*Told at Hupa, December 1901, by Senaxon, whose Hupa name is
Takilkyi. He has for many years been the priest of the northern division
of the Hupa. He has charge of the Spring Dance, the Jumping Dance, the
Acorn Feast, and the Tcexdltewe rocks on the river bank above Takimitdin.
He shares the control of the White Deer-skin Dance with the priest of the
southern division. Since the death of his only son in 1899, he has refused
to assist in any of these ceremonials, which have been nearly discontinued
in consequence.
''Vou. 1] - Goddard.—Hupa Tezts. 203

it-do x0-licte nit-te-sil-lal-le hai-yaL kit x6-kyii-wii-nan hai-y6
ial quick you would go And he went to sleep __ that
wish to sleep.”

tsis-di-yan hai-yaL hai-yO na-tses ya-win-tan hit-djit hai-yo

old man. And that arrow picked up. Then that
one one
wit-dii a-tii-*x a-teit-yau a-dit-ya-kit-qdte hit-djit me-
yesterday like he he did. He threw himself then he
was doing with it,
win-tan hai-yO teax-xai a-ten hai-yaL-fi yo tse-tit-mil-a-kit
stuck That young did it. And there Tsetitmilakit
to it. man

xOL-da-na-dt-win-a-ei hai-ya tet-wih-yen hit-djit a-tcon-

with him it stuck up. There he stood. Then he
des-ne hai-yik kit dai-dik-kya a-ten hai-yau-fin ki-ye a-diL-
thought, “This it must be he has And again he

way been
doing.”

ya-na-kit-qote yot x0-wif-kit mna-na-di-wif-a-ei dik-gyin
threw with There Xodwinkit it stuck up. Here
himself.

Xa-a-iL-in-te hai-de na-na-di-wif-a-din  tcit-dil-ye-te hai-
that will be Where it stuck up will be a dance.
done.

yaL-tih a-dit-ya-na-kit-qote hit-djit hai-yo tai-kytiw-din n6-
Then he threw it with himself. Then that sweathouse

na-wit-tan kit da-na-na-di-wifi-a-ei hai tsel-ne-wan n06-na-
door on it stuck up. That red obsidian door

wit-tan wil-tewen kat  hai-ya-hit-djit-iff a-xd6L-tcit-den-ne
was made of. And then he said to him,
dik-gyin yi-nfik-a-yi-man e-nafi naL-tsis kit-dik-kik-kyd yai-
“Here south across is hanging woodpecker scalps

kyt-wil-tats do-fi a-tc6-le-x6-x6-len ye-liw méix-xfis-tan-dii
blanket of There is no way togetit. Watching along beside
strips.

hai-yO x0-wil-lik-te xas-lin-tau hai-yaL-fii a-tecon-des-ne it-dd
that will tell crane.” And he thought, C1
wish
hai-ya nei-ya xa-te-he yi-hwit-tsiin-te hai-yO min-ndf-ai-dit
there Imightgo. Whatif he does see me that along side
yah-ai hai-yaL-fin kit xf-Le-dfi a-dit-ya-kit-qote kfit hai-ya
sitting?” And in the morning he threw himself. There
da-na-dii-wif-a-ei hai-yo tse-tit-mil-a-kfit hai ya-na-kit-qodte
it stood up that Tsetitmilakfit. That he threw
it again.

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dai-x6-difi-xdw nin-nis-an kft da-kit-qdte-ei ded ya-na-
Some place mountains he threw on to. Now he threw

kit-qote en hai-ya na-di-wifi-a-te hai-yd kit-dik-kik-kyd

itagain. Itis there it will stick up that woodpecker
te naL-tsis-dii hai-ya na-dii-wif-a-ei mfix-xfis-tan-dii na-di-
blanket hanging There it stood up. Near by it stood
place.
win-a hit-djit-ffi na-na-wit-kyds  ddfi-ka yd-x6L-tsan-nei
up. Then he took it down. Not yet it saw him
hai-yO ye-liw xas-lin-tau hai-ya-hit-djit-fii kat a-dit-ya-kit-
that watching erane. And then he threw him-
qote d0-tc0-x6-x6-ne hai me-liiw xas-lin-tau kit tcit-tet-kyds
self without the the watching erane. He took it
knowledge of along
hai-yO kiu-dik-kik-ky6 fe hai-yaL-fii na-wit-xtis-sil d6-fn-
that woodpecker blanket. And he flew along It did
back.
kya ye hai-yO me-liw La nin-nis-an kfit da-nat-xfits-tse
not that watching. One mountain lit on
hear one

hai-yO na-tses hai-ya-hit-djit kya-teL-tewi-we-tsi hai me-liw

that arrow. And then ery he heard the watching
xas-lin-tau hai ya-na-kit-qdte hit-djit tse-tit-mil-a-kfit da-na-
erane. That he threw Then Tsetitmilakait it stood
again.
na-di-win-a hai ya-na-kit-qdte hit-djit kin-teiiw-hwik-kft
up. That he threw again. Then Kinteiiwhwikit
na-na-dii-wih-a-ei xt-Le-dii tce-nifi-ya-hit fif-kya nat-tsis
it stood up. In the morning when he came hesaw hanging
out
hai dik-gyfii yi-ntik-a-yi-man tce-in-niiw he tcon-des-ne kit
that. Here south across he heard “He!” he thought,
about it.
kfin-niiw-hwon-*x a-tcit-ya hai-yd hai-yat-fii hai ki-xfin-nai
“that is good he is that one.” And the Kixdinai,
doing
na-diL-ne-en x0 a-den-ne hwe-hwiiw-te-te dau _ tcit-den-ne
that used invain said, “My blanket it “No,” he said,
to live, will be.”

hwe don kat hwiiw-te-te hai-yat-fii dik-gyfifi yit-de-yi-man
CF am my blanket And here north across
the one, it will be.”

miL tein-nif-yai yi-man-tii-wif-yai a-den-ne hwe-hwiw-te-te
from came Yimantiwifyai. He said, “My blanket it
will be.”
''Vou. 1.] Goddard.—Hupa Texts. 205

dau x6L-tcit-den-ne hwe kain-nai kit hwiw-te-te dtn-Lii-
“No,” he told him, wr am the my blanket Several
one, it will be.”

hwo6-dii yis-xan x0 me-liw-*x
days in he watched it.
vain

kat hai-yOx hwa-ne hai-ded
This way only this.

TRANSLATION.
The Young Man Who Threw Himself with the Arrow.

At Kintciwhwikit grew a Kixfinai. By one side of him grew
a son and by the other side grew an arrow. This arrow was to fly
with. When he threw it he stuck to it. He delighted in throw-
ing himself to the mountains standing there. The young man
watched him and was surprised to see what he did. He
picked the arrow up and saw that he too stuck to it. He thought,
“TI am going to do as he does.” When the sun was down he
thought, “I wish you would go to sleep quickly.” Then the old
man went to sleep. The young man picked up the arrow and
did as the father had done the day before. He threw it and stuck
to it. It came down with him on Tsetitmilakfit. There it stood
sticking up. Then he thought, “This must be the way he has
been doing.” And again he threw it with himself. At Xowfi-
kat it came down. Here where it came down was to be the
place for the dance. Then he threw it with himself. It came
down on the sweat-house door which was made of red obsidian.

Then the father told the son, “There across to the south is
hanging a blanket made of rows of wookpecker heads. There is
no way to get it for a crane watching near will give warning.”
“JT wish I might go there. What if the crane sitting beside it does
see me?” the boy thought. The next day the boy threw himself and
came down on Tsetitmilakit. He threw himself again and came
down on other mountains. From there he threw again and came
down near the place where the blanket was hanging. He took it
down. The crane did not see him. Still unseen by the crane he
threw himself, carrying along the blanket. When he lit with the
''206 University of California Publications. [Am. Arcu. Erx.

arrow on a certain mountain he heard the crane cry out. From
there he threw himself to Tsetitmilakfitt. Then he threw himself
and came down at Kinteiwhwiktt.

When his father came out in the morning he saw the blanket
hanging there. The one who used to live across the ocean to the
south heard about it. “Hi,” he thought, “that which he has
done is good.” And the Kixtinai who used to live there said,
“It will be my blanket. ‘No,” he said, ‘I am the one who will
own it,” Here from the north across the ocean, Yimantiiwifyai
came and said, “It will be my blanket.” “I am the one”, he
told him, “it will be my blanket.” For several days Yimanti-
winyai watched trying to get it, but in vain.
''Vou. 1.] Goddard.—Hupa Texts. 207

XVI.
The Scabby Young Man.*

kin-tetiw-hwik-kfitt ki-xfin-nai_ teit-tet-tewen min-Lfin-ne

At Kinteiwhwikit Kixfinai one after the ten,
other grew
La tsiim-mes-LOn hai-fii na-na-ti-dii mi-ye tce-it-te hai-fih 2
one woman. And stepping down under he used And
place to lie.
tewih miL x6-wi na-ya-de-it-tfil hai-fim min-né-djo-xd-miL
dirt with overhim they used to drag And after a time
their feet.
a-xOL-teit-den-ne na-tses mil-loi-ne x6L-tcit-den-ne dik-gyiii 4
he told him, “Arrows you must he told him, “Here
feather,”
no-hoL yi-nfik-a-yi-man e-nah kiu-dik-kik-ky6 yai-kyi-wil-tats
from us south across it is woodpecker blanket of strips

siL-kyOs me _ tcit-dil-ye min-né-djit me tcee-i-yen hai-fii 6

lies in Dance middle in healways And
some- stands.”
thing.
a-xOL-teit-den-ne xa wei-diL hai-ya-tcit min-Lifi xd mit-
he told him, “Come, wewill There ten places
go.”
tein-a tsis-tete niL-né-djit min-Lii x6 tsis-tete hai xdte 8
nearit they lay. A little way ten places theylay. The very
from each other
min-né-djit na-naL-tsis hai-ya-hit-djit-ii kfit na-na-wit-kyds
middle it hung. And then : he took it down,
hai-yO te x0-tis nO-nai-ya-di-wit-tal hai-ya-mit-ii hai-yeii 10
that blanket. Over he stepped. And that dis-
them tant one
min-dai-tcin-din tsis-ten tce-xdn-des-ne te nd-wih da-tcit-di-
outside he lay found him “Blanket from he has taken
out. us
wit-kyés tcit-den-ne x0-la-me sil-la hai-yd na-tses hai-ya- 19
away,” he said. Hishandin lies that arrow. And

miL-fii a-dit-ya-na-kiL-qote me-dil-difi yi-nfik-a-yi-man na-na-
then he threw it with himself Medildin south across it stood

*Told at Hupa, December 1901, by McCann.
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dii-wii-a hai-ya n6-x6-auw-hwil hai x6L-tci-wit-dil hai-yaL-fi

up. There they kept those following him. And
arriving

hai ya-na-kit-qote tse-mit-ta na-na-di-wifi-a-ei hai-ya-hit-

that he threw again. Tsemita it stood up. And

djit-in a-dil-ya-na-kit-qote  hit-djit mis-kfit yi-man-tcifi
then he threw it with Then Miskat across from
himself again.

na-na-du-wit-a hai ya-na-kiL-qote kai-ndfi-a-dii na-na-di-

it stood up. That he threw. Kaindiiadii it stood
Wif-a-ei hai ya-na-kit-qote yi-nfik na-na-di-wif-a-ei es-tcifi
up. That he threw again south. It stood up, Estciii.
hai-yaL xoi-e tcit-te-dim-mil hai-yaL hai ya-na-kit-qote tse-ye-
And behind they fell one And _ that he threw Tseye-
him after an other. again,
din na-na-di-wif-a-ei hai ya-na-kit-qote nit-ttik-a-lai na-na-
dit it stood up. That he threw Nittikalai
again.
di-wifi-a-ei hai-yaL-fi yi-da-x0-mifi-wa-tcii Lax a-tcil-lau
it stood up. And Yidaxdmifiiwateii without he did it.
reason
hai-yaL kit da-tcit-di-wit-ky6s Lai tct-wit-kyds-sil La-ai-iix
And he took it away. The taking it along really
one
dje-l6 me no-nit-kyOs hai-fif min-né-djo-x0-miL x0-wii
djel6 in he put it. And after a time to him

no-nauw-nin-deL na-nin yi-dik-t0-ndn-a-dii de-mit hai-fii
to marry came two eastern water from. And

a-xOL-teit-den-ne nu-wif no-nauw-nin-deL hai x6.L-tis-tce

she said to him, “To you they came to marry.” His younger
sister
al-xOL-ne hai-yaL-ih xwa ta-kim-meL na-di-yau mit-tsin
kept telling And forhim they made dentalia its meat.
him. soup

La-ai-Ux tein-neL-ya-nei hai-yO LO0-kya-tse hwa-ne hai-yaL-fn

Really he ate it up, that scabs only. And

xOL-ya-tes-yai hai-yO na-tes-deL yo kin-tetiw-hwik-kit dtk-
with them he that They went That Kinteiwhwikit ridge
went one. back.

kan yi-dik me-na-ya-is-deL hit-djit-im a-den-ne yo mil-lai

up they started back. Then she said, “That on top
xe-e-dii-waL-el mil ai-nin-sin-ne yi-dik-a-t0-n0n-a-din yi-man-
disappears over then you must think eastern water’s edge across
the hill
''Vou. 1.] Goddard.—Hupa Texts. 209

tein xd-lin tee-nif-ya tce-nin-deL-hit a-x0L-tcit-den-ne x0-

he must have arrived.” | When they got she told him,
there
tsin-ne-wan ye-in-tait-ne hai me-dil té-ne-wan* me-dil efi
“Carefully you must step that canoe. Black canoe itis
in obsidian
hai ye-wit-kai-te hai-fii fin-te na-wa hai kit-taL-tsit-x0-sin
that will come.” And many were who were soaking
there acorns.
kos-tan .fk-kai Lax no-nin-Lfik-ne-wan hai-fii x0-wif
Hats white just dough put on the And at him

ground like.
LO-x0-win-sen hai-yO a-in-te tcetik-qal tce-weL hai x0-teL-na-

they laughed. Thatone how he hewalked carrying his quiver.
appeared
we in-te-ye na-xd-wil-loi nai-yeii-x6-miL a-x0L-tcit-den-ne
How it his belt. - From here and one said to him,
looked there a long way
hwo-wfin-dan nai-yei-xd-miL ki-ye a-x6.-tcit-den-ne hwo-
“My son-in-law.” From here and again one said to him, “My

there a long way
win-dan min-Lif-xd-miL a-x6L-tcit-den-ne hwd-win-dan-ne
son-in-law.” Ten places from one said to him, “My son-in-law.”

hai-yaL-in kfit xon-ta ye-teii-wif-yai hit-djit kit ta-ya-kim-

And house he went in, then they made
meL hit-djit-ii min-Lii me x06-tcii ye-tcti-wif-xan hai
soup. Then ten in to him she brought in, that

sa-xauw hai-fii a-tii me tein-neL-yan ye ya-tcon-des-ne kit
soup. Then all. in he ate up. “Ye!” they thought,

xo-lfin-teL hai-ya-hit-djit-fin n6-kin-nif-yan hit-djit tai-kytiw
“he will be And when he finished, then sweathouse
the one.”
ye-tcli-wif-yai x0L-n6-kin-nil-lit hit-djit-in na-wim-me hit-djit
he went in. He finished sweating then he swam. Then

a-xoL-tcit-den-ne d06-x6-lin-ta efi x6-lin tais-tsé dik-gyfii
he said to him, “No place itis thereis sweathouse Here
wood.
no-hou yit-de-yi-dik hwa-ne fin-te tais-tsé xon-nin-sdte an
from us northeast only thereis sweat- Mink said
house wood. it.

hai-yaL-fii kft tcit-tes-deL mfix-xa hai-ya tcin-nin-deL hit-
And they started afterit. There they arrived.

** Water it looks like.” One would be likely to slip and hurt himself
in such a canoe.

Am. ARCH. ETH. 1, 14.

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djit-fn teii-wit-kil hai-yO kin-es-tan La-ai-ix mfix-xa-tee-tein

Then he split with that Tan oak. Really to the root
his hands
non-dik-kil-lei_ hai-ya-hit-djit ya-na-is-kil hai-ya-hit-djit-an
that far he split it. And then he split it up. And then
min-Lii tsis-loi hit-djit kit na-tes-deL tewd-la wil-loi xon
ten bundles Then they went Five bundles him-
he tied. home. self
ya-wih-en yo kf tewd-la wil-loi ya-wifi-en xon-nin-sdte
he carried. That too, five bundles carried, Mink.
one
xon-ta-dih mu-wate hit-djit a-tin Le-na-is-loi hit-djit-n
Village near then all he tied together. Then
x0-kfit da-teii-wif-an hit-djit a-xdL-tcit-den-ne x6-tsin-ne-wan
on him he placed it. Then he told him, “Carefully
non-auw-ne hai nim-meL-dii hai-ya-hit-djit-ii kfit x6-tel-lit
you must put the you bring place.” Then he smoked
it down himself.

hit-djit-Gii n6-nil-lit-hit td-tcii na-wim-me La-ai-iix yea yi-de

Then whenhe finished at the he swam. Really way down
sweating river

xan-xen-nei hai xoi-de-ai xwed-dik-kya-tin-te hai kit-taL-tsit-

he came up. His hair how it looked! Those soaking

x0-sin Lax noi-niL-kit-ne-wan hai-yaL-fii a-den-ne kin-tctiw-
acorns just like fog it appeared. And one said, “Kinteiiw-

hwik-kit mit fit-ten tcit-tes-la ne-xtii tes-la x6u-tcit-den-ne

hwikat from he is drowning. Your is she told her,
married husband drowning,”

hai-yO hai-fi xa-na-is-di-ya-hit na-xd-teL-tewo-ig  tai-kyiw

thatone. And when he came up he swept sweathouse

metik hai-ya-hit-djit-fii a-x6L-tcit-den-ne xa xon-ta ye-nai-diL
inside. And then he said to him, “Come, house let us go in.

yis-xtin-de en kit-tfik-kfite-te hwik-kai xdL-teit-den-ne kit

Tomorrow itis shinny willbe my brother- he told him.
played, in-law,”
ya-kyti-wit-yan hai-ya-hit-djit-ii yis-xfn-hit kit tee-xd-teL-
They ate. And then next day he took him
along.
ten hai-ya-hit-djit-ii mit-kit-tfik-kfite xd-la me nd-nifi-tan
And then shinny stick his hand in he put.
hai-yaL-ih nit-kai-nit-tewit La-ai-iix sik-kyas-sei ki-ye na-La
And toward the ground Really it broke. Again another

he pressed.

 
''Vou. 1.] Goddard.—Hupa Texts. 211

x0-wa-in-tan ki-ye hai xa-a-tcil-lau La-ai-ix sik-kyas-sei
he gave him. Again the same thing Really it broke
he did.

ki-ye hai-yaL-fin a-den-ne kit xa xa-te-he hai-ya-hit-djit-fi
again. And he said, “Well, let it go.” And then
x0-kyan-ai-ke xa-win-tan miL-kit-tik-kfite tse-Lit-tso efi nit-
his arm he drew from shinny stick blue-stone. “It is
teii-a ya-dik-kai tcis-tewin-te x0-tcit-den-ne hai-fii hai
before wall stick he will make,” he told him. Then that
you up
yu-win-dim-mil-lei wil-weL-ei xa-ai-ya-x0L-if-*x hai-ya-hit-
went through. Until night they did that with him. And
djit-fin kat na-ne-wes-dil-lai hit-djit kit na-ya-tes-deL hai-
then he won. Then they went home.
ya-hit-djit kit a-teon-des-ne_ tsis-da-te hai-yo hit-djit-in
And he thought, “Hewillstay,” thatone. And then
yis-xtin-hit a-tcon-des-ne x0-wi na-tes-di-ya-te hai min-Lin
next day he thought, “Tothem I will go back.” The ten
XOL-Lii hai-yO x6L-tis-tce kfin-na_ hai-ya-hit-djit-in na-tes-
his that one his sister too. And then he went
brothers
di-yai na-in-di-ya-yei kin-tetiw-hwik-kfit hai-yO x6L-Lih wii
home. He got back to Kintetiwhwikit his brothers to.
hai-ya-hit-djit-in hai x6L-tis-tce aL-tcit-den-ne yi-dik-td-ndn-
And then his sister he told, “To the eastern
a-tcin te-seL-te hai-yO x6L-Lii efi meit-na-sit-tan La hwa-ne
water’s wewill Those his it meiinasitan* once only
edge go.” brothers was

mit xoi-kin-ne hai-yaL-ii kit teit-tes-deL det na-dil-le

with went around. And they two went. Now they are
hai-ya-tcii hai ei x6-tcit-dil-ye hai-ded xtn-nik-ka_ teit-dil-
there. This is his dance, this river along dance.
ye kyti-wif-ya-in-yan-ta-dit xa-a-kit-in-te tcit-den-ne La
“Tn the Indian world that way they he said. “One

will do,”

tsim-mes-LOn Lu-wii kfin-na x0-is-dai-te hai tcd-xd-wiL-

woman, one of too amanwillbe who will fix the
them

tewel-lit-te hwe hwin-nis-te hai xoi-kyfifi miii-ya-te hai
dance place. My body his mind willcometo who

xa-a-kyti-wil-le.-te.
will do that.”

* A head-dress for the Jumping Dance. See Life and Culture of the
Hupa, p. 86. ;

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TRANSLATION,
The Scabby Young Man.

At Kintciiwhwikit there grew ten Kixfinai and one woman.
One of the brothers who was covered with scabs lay next to the
steps in the sweat-house where the others stepped over him with
their dirty feet. Once the head-man of the family commanded
him to feather arrow-shafts. “Here across the river toward
the south hangs a blanket made of woodpecker scalps in rows,”
he said. “The man who stands in the middle of the dance always
wears that blanket.” “Very well, let us go,” said the brother
who was covered with scabs.

They found ten men lying there a little way from each other.
Right in the middle was hanging the blanket. The scabby
brother stepping over them took the blanket down. The man
lying on the outside first discovered what had hapened. ‘He
has taken the blanket away from us,” he cried. Then the scabby
one in whose hand lies the arrow* threw himself with it. The
arrow came down on the west side of the Trinity river south of
Medildii. Those who were pursuing him came there. He threw
himself with it again. This time it came down at Tsemita.
Again he threw it landing opposite Miskfit. From there he
threw himself with it to Kainohadii. Then he threw the arrow
with himself back to Estcii. Those who were following him fell
behind. He threw it again coming down at Tseyedii. The
next time he threw it landed with him at Nittfikalai. Then
without special reason he threw it to Yidaxomifwatcin. Having
succeeded in taking away the blanket he put it into a storage
basket.

After a time two maidens came to marry him from the shore
of the eastern world. “They have come to marry you,” said the
sister to the scabby brother. The stranger women made soup
for them of dentalia meat. The scabby brother was the only one
who could eat it. Then he went with them along the ridge from
Kintetiwhwikit toward the east. Before they left one of the

*See p. 205.

a ne NT AO a a

ie,
''Vou. 1] Goddard.—Hupa Texts. 213

women told his sister that when the feathers on his head-dress
disappeared behind the crest of the mountain she might know he
had reached the eastern world.

When they came to the shore of the body of water which
separates the eastern world from this, one of his wives cautioned
him to step into the canoe with care. The canoe, which had come
to ferry them across, was made of black obsidian, on which
ordinarily one would slip and hurt himself. So many woman
were making soup by the water’s edge that the ground was
white with their hats, as if dough had been spread over it. The
women laughed at him as he walked along. His quiver looked
as badly as he. When he was yet a long way off he heard some-
one calling him son-in-law. He heard himself called that way
ten times.

When he came to the house of his wives he went in. They
made soup and brought him ten baskets full. He ate itall. “Ye!
he will be the one,” they thought. When the meal was over the
men went into the sweat-house. After the scabby one had
finished sweating he went out to swim. Then someone said to
him, “ You can’t find sweat-house wood around here. Northeast
from here is the only sweat-house wood.” It was Mink who
told him this. Then they two went there after it. The scabby
one took a Tan oak and split it to its roots with his hands. Then
he split it up and made ten bundles of it. They went back each
carrying five bundles. When they were near the village they
put the wood down. Having tied them all together, Mink lifted
them all onto the back of the scabby man. “Put them down
carefully wherever you take them,” he said.*

Then the scabby fellow smoked himself. When he was
through he went to the river to swim. He came to the surface
of the water way down stream. How beautiful his hair looked!
There were so many women making soup by the riverside that
the steam of the cooking settled over the place like a fog. One
of the woman said, “That fellow who came here from Kintciiw-
hwikfit and married is drowned.” ‘Your husband is drowned,”
she told one of the wives. When he had come up from the river,

*Compare p. 148.
''214 University of California Publications. [Am. Arca. Erx.

now no longer scabby, he swept the sweat-house. ‘“Come,” said
Mink to him, “let us go into the house. Tomorrow there will be
shinny-playing.”

The next day Mink took the stranger along to the game and
handed him a shinny stick. When the one who had been scabby
pressed down on it to test it, it broke. Mink gave him another
which broke also. ‘Well, let it go,” said the guest and drew
from his arm a shinny stick of blue-stone.* ‘They will make a
wall come between you and the goal,” his companion told him.
He sent the balls right through the wall. They played until
night. Having won, Mink and the man from Kintciwhwikiat
went home. “He will stay here,” thought the father of the
wives. The next day the one who had been scabby concluded to
return to his brothers and sister. When he got back to Kin-
tetwhwikit he said to his sister, “Let us go to the eastern
world.” He gave to each of his brothers a woodpecker head-
dress. The brother and the sister went away. They are there
now.

This along-the-river-dance is his. ‘In the Indian world they
will do this way,” he said. “There will be one man and one
woman who will fix the dancing place. My body will come to
the mind of the man who will do that.”

* Compare pp. 147 and 149.

ii eal a ait

 
''Vou. 1.] Goddard.—Hupa Texts. 215

XVII.
The Passing of the Kixtinai.*

hai-yaL-fii yot tLel-din na-tel-dite-tewen x0-xai La_hai-
And there at Leldii he grew hisson one.

yaL-fi xon-tei-wil-lau mil-la-kin-ta mil-la-kin-ta xon-tcii-wil-
And he painted his wrists. His wrists when he had

lau-hit yin-ne-tct-wiL-ten-nei hai-yaL-fii hai ki-xfin-nai-ne-en
painted he put him inthe ground. And the Kixdnai used to be
ye-nes-git hai-yO a-tcil-lau hai-fifi mik-kya-tcii  tas-yai
it frightened that he did. And away from it they fled.
sa-win-den mik-kya-tcii hai-yaL-fi tse-kit-djen mit-Lo-we
They travelled away fromit. And (a white its medicine
bug)

na-is-tewen hai-fifi hai ki-xfin-nai Le-ni-wil-nes ta-kim-miL-

made, And the Kixfnai met together Takimi.-
dit hai tai-kyiw ni-kya-6-dinf min-dai hai-fin Li-wit
di the sweathouse large outside. And one of

them
a-den-ne do tLa-ai-ix tas-ya-hwii ma no-na-kin-nif-fin-te
said, “Not at once one ought to For it one should leave
go away.
hai kyii-wifi-ya-in-yan a-tin-tef hai-ya-hit-djit-in me-dil
that Indians will do. And then canoe
teis-tewen hai-ya-hit-djit-in kit tcit-tes-lai me-dil-dii yi-nfk-
he made. And then they started  Medildii above
by boat.
a-yi-man me-na-nil-lai hai-ya-hit-djit-ii hai-ya xon-a-di-
across they landed. And then there they painted
wil-lau hai-ya-hit-djit-fih nin-tsis-deL§ tcit-dii-wil-ye La xfi-Le
them And then they danced. They danced one night.
selves.
yis-xti-hit na-di-wil-ye hit-djit-fi xot-da-wil-lai tse-mit-ta
Next morning they danced Then they came down. ‘Tsemita
again.
* Told at Hupa, December 1902, by Senaxon.
+ Compare Life and Culture of the Hupa, p. 12.

{For a general description of this dance and the places here mentioned
see Life and Culture of the Hupa, pp. 82-3 and the map.

¢ An old-fashioned word. The recent form is nin-is-deL.

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me-na-nil-lai hai-ya-hit-djit hai-ya yis-xan ki-ye _ teit-dil-
they landed. And then there until day again they

ye-*x hai-ya-hit-djit yis-xfif-hit na-dii-wil-ye-hit a-dfik-kat
danced. And then in the morning when they had them-
danced again selves on
no-nil-lai hit-djit-fii kfit me-dil ye-tcit-te-deL hit-djit dedx
they put Then canoe they went in. Then this
(regalia). way

yi-nik-a-yi-man dit-tse-n6-nil-lai hit-djit-fii kat xot-dafi-xen

up stream across they headed the And then they floated
canoe. down.
hit-djit me-nin-tsis-deL hai-ya-hit-djit xot-dan-xen mis-kft
Then in it they danced. And then they floated Miskét
down.
yi-man-tcii me-nil-lai min-Lifi-dim yi-man  nd6d-nfin-de-xen
opposite they landed. Ten times across they floated
to shore.
hai-yaL-fi hai-ya ki-ye tcit-dii-wil-ye yis-xan _ tcit-dil-ye-*x
And there again they danced. Untilday they danced.
xfi-Le-dii ki-ye na-dii-wil-ye hit-djit xot-da-wil-lai ki-ye
In the again they danced. Then they went down again.
morning

tse-lfin-din hai-ya ki-ye tcit-dii-wil-le La xf-Le tcit-di-wil-ye
Tselindii there again they danced. One night they danced.

hai-yaL-fii yis-xfii-hit ki-ye na-di-wil-ye hit-djit yi-nfik tee-

And next morning again they danced. Then up river
in-di-q6t-dii_ mi-ye me-na-nil-la-yei hai-ya-hit-djit-fii hai-ya
Teeindiqdtdii under they landed. And then there

ki-ye La xti-Le teit-di-wil-ye hai-ya-hit-djit-in xf-Le-dii
again one night they danced. And then next morning

xot-da-wil-lai me-is-dit-dii me-nil-la-yei hai-ya La xf-Le

they went down. MeisdiLdiit they landed. There one night
ki-ye teit-dii-wil-ye hai-ya-hit-djit-fii xf-Le-dii na-di-wil-ye
again they danced. And then in the they daneed
morning again.
hit-djit-fin kat me-sit-te-deL Lod-hwfii-kit-tein L6-hwii-kit
Then they moved up Bald Hill. Bald Hill
teit-dii-wil-ye-ei hai-ya-hit-djit-iii yis-xiii-hit ki-ye tcit-di-
they danced. And then next morning again they

wil-ye hit-djit-ifi' dedx yi-man-a-yi-nfiik din-nfii na-ni-win-
danced. Then this way across south facing they formeda
dik dik-gyfifi na-nii-win-dik de hai ne-he na-ne-wit-dil-
line. Here they lined up. This we will look

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''Vou. 1.] Goddard.—Hupa Texts. 217

in-it-te hai-ya-hit-djit-fih tas-ya-yei me-la dik-gyfii yit-de-yi-
at. And then they went Some here north
away.
man-tcii tas-ya-yei me-la dik-gyfi yi-nfik-a-yi-man-teif tas-
across they went, some here south across they
ya-yei me-la dik-gyfifi yi-ntiik-a-yi-dfik-tciii tas-ya-yei me-la
went, some here southeast they went, some
de-né6w-kfit-teii tas-ya-yei me-la de-n6-h6u yit-de-yi-dik-tcin
above us went away, some from us northeast
tas-ya-yei hai-yOw a-tin-te kyti-wif-ya-in-yan na-nan-deL-te
went away. This way they Indians when they
will do, become,

deik ai-kit-in-te kyii-wif-ya-in-yan na-nan-deL-te hai-fif
this when it Indians when they become. And
way happens
ma a-na-dit-ten hai-ded hai-ya-mit-ffi Li-wi na-na-is-yai
for we did this. And one of them stayed
them around.
a-tcon-des-ne ke dai-dOw-hwii na-deL-tse ye _ ki-xtin-nai
He thought, “Well, where are living instead Kixfnai.”
sai-kit-dii ufi-kya Lii hwii teit-tsan kai-liw mit-ta-din
He was surprised dog only he found willows among.
hai-ya-miL-fii x6-wfih tcin-nif-yai a-x6L-tcit-den-ne ni-wii
And to him he came. He said to him, ‘From you
sa-win-den hei-yfi tcit-den-ne xfin-né-yeiw-te kit dét
they have Seve) he said. “T am going to talk. This
gone.” time
hwa-ne kfit xtin-né-yeiiw-te xa hwe dét mefk kiin-na nai-

only I will talk. Well, I this in too will
era

ya-te kyii-wif-ya-in-yan me-nai-liw-te Lax kyii-wi-ya-in-yan
live. Indians 1 will watch. But Indians
na-nan-deL-te kit mit-diL-wa d6-x0-lii ki-ye-din xfin-niw-
when they then no more again I will
become
yeuw xfin-né-yetiw-de kyi-wiii-ya-in-yan 4d6-x6-wil-lel-lit-te
talk. If I talk Indians will be no more.
da-x0-fii a-di-ya-te hai-yaL-fi me-is-La-dei tce-min-nin-yot-dei
They will die.” And he ranup. He drove out a deer.
hai-ya-miL-f ta-na-is-waL-ei hai-yaL ta-na-is-ten-nei miL

And he threw it out And he had taken then
of the water. it out

ei hai-yO kfin-na kfit a-den-ne hwe kin-na kat dd na-hwi-

it that too said, ey also must not
was one

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''‘218 University of California Publications. (Am. Ancu. Era.

wes-tsi-hwii hai-yat-fif hai-yO Lin eh a-den-ne hwe-en

be seen again.” And that dog itwas_ said, ST
kat de-de metk kit na-nai-ya-te tcit-den-ne kyii-wii-ya-in-
here around Iam going he said, “Indians
to live,”

yan muw-liw-te.
I will watch.”

TRANSLATION.
The Passing of the Kixinat.

At Leldii he grew withoneson. He painted the wrists of the
boy andthen buried him. The Kixfinai who used to live there were
afraid of what he had done and fied. They went away. A white
bug made medicine. The Kixtinai met at Takimitdif outside of
the large sweat-house. One of them said, ‘We must not go
away at once. We must leave that which the Indians will do.”

Then they made a canoe and went up the river. They landed
above Medildii on the opposite side of the river. They painted
themselves and danced there one night. The next morning they
danced again. Then they came down landing at Tsemita. They
danced there all that night. The next day when they had danced
they dressed themselves and got into the canoe. They headed
the boat across the river and up stream. Then as they floated
down, they danced. When they had fioated down opposite
Miskiit they approached the shore. Ten times they came up to
the shore and went back again. Finally landing, they danced
there that evening and again in the morning. Then they went
down to Tselfindii where they danced. After dancing the next
morning, they went up the river and landed close to Teeindiqot-
din, where they danced that evening. The next morning they
went down to Meisditdin’ There they danced one afternoon
and one morning. Next they moved upto Bald Hill. They
danced there that day. The next day they danced there again.
Then it was they lined up facing the northwest. ‘This is the
dance we will see,” they said.

And then they went away. Some of them went across the
ocean toward the north. Others went across the ocean to the
south. Still others went to the southwest. Some went to the
''Vou. 1.] Goddard.—Hupa Texts. 219

world above us. And others went to the northeast. “This is
the way Indians will do when they come. We did it for them,”
said the Kixtinai.

One of Kixfinai had not gone with the rest. ‘Let me see
where the Kixfinai are who were living about here,” he thought.
He was surprised to see only a dog among the willows. He
came up to him and the dog said, “They have gone away and
left you.” “Yes,” said the Kixtinai. “I am going to talk just
this once,” said the dog, “I am going to live around here and
watch the Indians. When the Indians come, I will not talk
again. If I should talk the Indians would be no more. They
would die.” Then the dog ran up the hill and drove a deer out
of the brush into the river. The Kixiinai threw the deer out of
the water and then he said, ‘I shall not be seen again either.”
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XVIII.
The Spoiling of the World.*

Lel-dii na-teL-dit-tewen yi-man-kyii-wif-xoi-yan tsfim-mes-
Leldiii he grew Yimankyiwifixoiyan. Women

Lon nax hai x6-ft sil-lin-te hai-fif kyii-wif-ya-in-yan na-

two his weretobe. Then Indians were
F wives
nan-deL-te sil-len mil Lit noi-nit-kit hai-yd nin-nis-an nes-
to become, then smoke stayedin Those mountains that
one place.
noi min-né-djox fiL-tsa hai-ya-miL-fin d6-teii-wit-den nin-nis-an
stand half way that far. And he got lonesome. World
down
metik tcit-tes-yai de mfik-kai yi-de tcit-tes-yai kfit nin-nis-
over he went. This on north he went. World

an metk Le-na-in-di-ya-te sil-len mit fin-kya_ tsfim-mes-Lon

in he got nearly round then he saw woman
sit-da tin-tcii-hw6i hai-ifi tcii-wes-yo hai tsfim-mes-Lon kit
sitting goodlooking. Then he liked _ that woman.

Le-na-in-di-yai miL tciL-tsan hai tsfiim-mes-LOn ydt eh kaif
He completed then hesaw _ that woman there too.
the circuit

kfit tcit-tsan hai kyii-wift-ya-in-yan hai tsis-da-difi hai-fini

He saw the ehild the he used to Then
stay place.
dik-gyfii yi-nik nin-nis-an nOn-a-dif ki-ye xfix-xai tcis-tewen
here south the worlds edge again achild he made.

hai-ii x6dte kat wif-yen-nei hai-fii y6dn-e-yi-dik tsis-ten

And quite he was able And back of the he lay.
to stand. fire
a-den-ne Lel-difi mfik-ka n6-auw-ne-en x6-ka-sa-an-ne yi-man-
Somebody “teldifi the fire pit cover on him, across
said,

yi-da-teii tee-il-La-de xa x0-licte x6-tcifi fil-le_ sai-kit-difi

from the heisrun- “Come, quick to him take it He was
north ning along.” over.” surprised

*Told by McCann at Hupa, December 1901.
''Vou. 1.] Goddard.—Hupa Texts. 221

fii-kya a-x6L-tcit-den-tse da-xtfint-di-ye hai dedx  tsis-dai
tohearhimsaytohim. ‘Where is he that here stays?”
hai-yaL-fii a-den-ne da-xwed-na nik-kyii-wifi-ya-in-yan-ne-en

And he said, “Why do you “Your child used to be
want him?”
doi mfix-xfin-nai yin-ne-tet-wil-tin hai-yaL-ii La-ai-ix
still alive in the ground they And really
have put.”
a-di-ye n6-na-kin-nit-kis xon-ta ye-na-wit-yai hai-ya-hit-djit-
under he put his hand house he went in. And then
himself

fii a-na-dis-loi hit-djit hai-yO x6-kyi-wif-ya-in-yan ya-na-
girded himself. Then that his child he
wit-ten hit-djit a-dit-ta tet-wit-ten hai-ya-hit-djit-ini yi-man
picked up. Then in his he put him. And then across
sack
ye-na-wiL-kait hit-djit da-na-di-win-Lat na-wil-dit-dal mit-
he went. Then he ran down. He ran along
tik-kai-kit yi-na-tcii mna-na-wil-Lat dai-di-xfin-na na-wa-ne

Southfork from the He ran down. There nobody walked
creek south. around,

na-nin ffi-kya niL-teii din-nfii yaii-a hai-fin hai yeii di-
Two he saw each other facing sitting. And that over some-

there
hwo wil-tewen* wif tcin-nif-yai hit-djit xa-na-wit-ten hai-
thing was made to it he went. Then he dug it out.

ya-hit-djit-fii hai-yat-fi xon-dii n6-na-niL-ten hai-yaL-fi
And then fire place he put it. And
dii-x6 ki-ye yin-ne-nal-Lat min-Lfin-dii win-te xa-a-na-
again in the ground itran. Ten times always it did
di-yau hai-if x6te nin-nis-an tcwin-dai-wiL-ten dd6-da-x6-a-
that. And quite the world he spoiled. Would never

tin mif-in-ne kyii-wif-ya-in-yan xa don xa-te-he tcon-des-ne
die it would people. “All right let it be he thought.
have been that way,”
hai-yaL-fin kat tcit-tes-yai ded mfik-kai yi-na-tcii kit tcit-
And he went this on from the They
south.
tes-la-ye-x6-lit hai mfk-ka tcit-tes-yai djic-tai-a-difi yi-da-
had gone in a Those after he went. Djictaiadin

from
boat he saw.

tein na-na-wil-La-dei dafi-ye-xo-lfin yi-difi-hit xot-ti-wai-a-
the he ran down. A while ago they Finally Xotiiwaia-
hill had gone he found.

*Euphonistie expression for a grave.

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kt tce-in-La-dei sai-kit-dii kai-kis-dé-ke tcii-wil-la-le yi-dii-

kat* he ranout. Hesawwith Kaikisdéke they were Finally
surprise going along.

hit na-tin-nOx-xoi tee-wil-lin-dii ye yi-wit-dif-hit-fi mik-

Natin6xoi Tcewilindii instead. At last the

ka-na-dti-wil-a-din tce-il-La-dei sai-kit-din-fii-kya kit yi-man
mouth of the Klamath he ran down. He was surprised already across
to see
dit-tse-n6-nil-la-x6l-limi hai me-dil hai-yaL-fii a-xdL-tcit-
was pointed the canoe. And one
den-ne yeu tcefik-qal hai nin-nis-an tewin-da-wiL-ten hai-yaL-
said “Away walks that world spoiled.” And
there one
fim a-den-ne don-ka-tsit hai-de hwik-kyii-wifi-ya-in-yan
he said, “Wait, this my child
hwa-ne te-s0L-tin-te hai-yaL-ii Li-win xoi-kya-nit-ten hai-
only you will take.” And one of took it from him.
them
ya-hit-djit-ii kat xon-tci-wil-lau hit-djit ye-teii-wiL-ten-nei
And then he painted him. Then he took him in.

hai-yaL kfit taf-xen-nei hai-yaL-ii xon hai-ya na-des-de-qot

And they floated And he there tumbled around.
away. himself
teii-win-tewu hai-ya-hit-djit-in ta-dete xon tcein-nif-yai LdO-
He cried. And then Smaller him came to,
hawk

me-we nai-kit-ta kiu-La-xfiit tsetik-ka-yaf-ail xon-teL-tau
Cotton- Jack-rabbit, Ground-squirrel, Coyote,
tail,

nis-tan-ka-kit-tfiik-gow§ min-dite kit-na-dil mit-tewan-tiL-tan

Pine-martin, Wildcat, Wolf, Fox,
kit-tsai kis-tai-tewinh hai-ya-mit-fi a-den-ne xa ddL-ye
Hawk, Crow. And he said, “Come, dance,

hwit-tsoi-xai hai-yaL-fin teit-di-wil-ye kat hai-yaL-iii a-x6L-
my grand- And they danced. And he said
children.”

teit-den-ne yeu tcit-dil-ye n6-na-nii-ff hai nin-nis-an tewin-
to them, “Way dance he is leaving that the world he
over one

*Pactah, a village opposite Weitchpec on the east side of the Trinity.
+*In the brush deer.”

ft“ Rock on sitting.”

¢* Log on runs.”

we

a ih
''Vo. 1.] Goddard.—Hupa Texts. 223

da-wit-ten ye-he is-dd da-xdk-he a-x0-wit-la hai-yaL-ff
spoiled.” “Yehe! lIwish something would happen And
o him.”

na-tes-di-yai a-teon-des-ne is-d6 da-xtii-hwe-e ki-ye teit-dil-
he came back. He thought, “I wish somewhere again dance

ye no-na-na-fi hai-yaL-fii na-in-di-yai kai-kis-dé-ke hai-yaL-
I might leave.” And hecamebackto Kaikisdéke And

Gi hai-ya ki-ye tcit-di-wil-ye di-hwd sats ai-kit-if-x6-sii
there again was a dance. Some ___ bears did that.

hai-yaL-i na-tes-di-yai na x0-it-kfit yi-nfik kai-te tcon-

And he came back across Redwood “South along it he
ereek. will be,”
des-ne nax tcit-dil-ye n06-na-nifi-an hai-in yet yi-da-tcin
thought. Two dances he left. Then way from the
off north
na-wit-dal-hit a-x0L-tcit-den-ne ye-he it-d6 da-xdk-he a-x6-
when he came he said, “Yehe Iwish something would

wit-la hai tif-xe-netiw ts0-yOL-tel a-xdL-tcin ye-he xa xon-na
happen who _ spoke the Gull he told, “Yehe! come for
to him curse.” him

no-a-dii-xauw x0L-tcit-den-ne hai-ya-mit-ifi kit xon-na no6-
lay yourself he said. And for him she
down,”

a-din-nii-xan da-xwed-dik-kya a-tcin-te yO sai-kit-din-fii-kya

placed herself. How she looked there. He saw with
surprise
tsis-six-xft hai-yaL-fi xoik-kya-tein yi-nfik n6d-na-di-win-taL
lying there. And from her south he stepped away.
hai-yaL-i nis-sate na-wit-dal miL a-tcon-des-ne xdL-neiw-te
And little ways he went then he thought, “Let me lie
with her,
mix-xfin-nauw-daL-te hai-fii kit x6L-tcin-nes-ten miL La-ai-ix
having gratified myself I Then with her he lay then _ really

will go back.”

a-de-xOL-kit La-al-Ux yi-man x0L-ta-na-wil-Lat x6-dje-e-it-
she caught him Really across with him she went. He became
against herself.

din-te-e-il-li mil xa-na-x0-iL-tuw
unconscious then she kept lifting
him out.

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''224 University of California Publications. (Am. Azcu. Eru.

TRANSLATION.
The Spoiling of the World.

Yimankyiwifixoiyan* and the two women who were to be his
wives grew at Leldit. When the time was near for Indians
to appear upon the earth the smoke which was a token of their
coming was seen. It hung along on the mountains as far down
as those which stand in the middle of the world. Yimankyiwin-
xoiyan got lonesome and started to travel over the world. He
went down this way through Hupa toward the north. When he
had travelled nearly around the world he saw a handsome woman
living there. He liked her. Finishing his journey he came
back where he used to live and saw his wives and his child.

Then he went away to the world’s edge toward the south
where the handsome woman lived and became the father of a
son. When the child was large enough to stand, his father
told him to lie down back of the fire. Someone called out, “A
Southfork man is running along from the north on the other
side. He has the cover of the fire-pit on his head.”t ‘Quick,
take the boat over to him,” Yimankyiiwifxoiyan said. He was
surprised to hear the stranger asking, “ Where is the one who
lives here?” ‘Why, what do you want?” they asked him. “Your
child they have put in the ground still alive,” said the messenger.
Immediately Yimankyiwifxoiyan put his hand under himself
and got up. He went into the house and girded himself.

Picking up his child he put him in his sack and crossed over.
He ran down Southfork creek to Leldit. There was no one
to be seen walking about. He saw his former wives sitting
facing each other. He went to that something (grave) which
had been made. He dug out the child and put it by the fire. It
ran into the grave again. He dug in out ten times and it ran
back each time. It quite spoiled the world. People would never
have died but for that. ‘Well, let it be that way,” thought
Yimankytwifxoiyan.

* Yimankyiwifixoiyan, “Old-man-across” is said to be the same as
Yimantiwinyai.

TIt is customary for those who have touched a corpse to cover their
heads lest the world be spoiled.
''Vor. 1.] Goddard.—Hupa Texts. 225

Then he started down toward Hupa after the Kixfinai who
had fied. He went on foot following those who had gone in
a boat. When he came down the hill to Djictaiadii he found
they had been gone some time. He ran on to the mouth of.
the Trinity. He was surprised to see from there that they
were passing Kaikisdéke. He passed Natindxoi Teewilindin
and at last ran down to the mouth of the Klamath. There he
saw the Kixtinai dancing in a boat which was headed across
the ocean. One of them said, ‘Way over there is walking the
one who spoiled the world.” ‘Wait,” called Yimankyiwin-
xoiyan, “only take my child.” One of them took the child
from him, and having painted it, put it into the boat. Then
they went away.

Yimankytiwinixoiyan tumbled about on the sand in his grief
and cried. Then Smaller hawk, Cotton-tail, Jack-rabbit, Ground-
squirrel, Pine-martin, Coyote, Wildcat, Wolf, Fox, Hawk,
and Crow came to him. “Come dance, my grandchildren,”
said Yimankyiiwifixoiyan. And they danced. Then some-
one said to the others, “Way over there, that one who
spoiled the world is leaving a dance.” ‘Ye-he!” he exclaimed,
“T wish something would happen to him.” Yimankyiwin-
xolyan went back. “I wish I had left dances for them at other
places,” he thought. He came back and arranged another
dance. Some bears danced this time. He came back across
Redwood creek and thought to go south. There he left
two more dances. Then someone who was living way to the
north said, “I wish something would happen to that one who did
wrong.” Finally he told Tsdyoutel to go and lie in the trail
to tempt Yimankytwifixoiyan.* She did as she was told.
Yimankyiwinxoiyan was surprised to see her lying there but he
walked on by her toward the south. Yielding to temptation he
returned to her. Immediately she caught him against her breast
and went with him through the water back across the ocean.
As often as he became unconcious she held his head above water
for him to recover.

*Compare p. 132 and footnote. In the former ease the immortal beings
wished to prevent the Indians’ renewing their youth and becoming immortal.
In this case they wished to prevent their securing the dances which are the
peculiar possessions of the immortals.

Am. ARCH. ETH. 1, 15.
''226 University of California Publications. [Am. Ancu. Ers.

XIX.
Formula of the Jumping Dance.*

kit hai kyi-wif-ya-in-yan ki-xfin-nai sil-len hai-ffi hai

Already that Indian Kixifinai was Then that
becoming.

2 kis-sea-q6t win-na-i-ya La-djes wiin-na-i-ya kit dea-xa-

kiseaqot he worked on. Everyday he worked on it. The time

win-den mit hai ki-xfin-nai sis-lin-te La me-teL-xa La-djes

was near when Kixinai he was to One he finished every day

become.
4 kyi-wi-yal do-kyii-wit-yan Lax teit-te-te-tewit hai kis-sea-qot
food without eating so hecompleted that head-dress.

quickly the measure
hai-yaL kfit d0-na-xd-wes-tsan da-x6-fii-a-tcit-yau xd-win-sen

And he was not longer That he was dead they all
seen. thought.
6 hai-yaL min-né-dj6-x6-miL na-in-di-yai Lax hwe-eh na-xow-
Then after a time he came back. “Just I to tell you

lik-min hai-de nauw-di-yai xa-a-iL-in-te hai-yd yin-nfik-kiit
this Icame back. That way he there up-river on the

will do
8 tein hai sa-xauw-sai-ke-xauw-din hai-ydt sa-fin-te hai kin-ai-
bank. The soup-eating place that will be. That pipe
gyan hai mitc-tcin na-sa-fin-te yO kan hai tcit-dil-ye hai
that toward will lie. There too the dance; that
10 kyfi yOt sa-fin-te dik-gyfi hai-yot ki-xfin-nai-ta-din hai
too will be here. Over there Kixtinai world the

*Told at Hupa, November 1901, by Senaxon.

This formula is repeated by the priest while preparing the ground
where the dancers stand in the Jumping Dance at Takimitdin. He is
assisted in this work by a woman. The stones and sticks are removed.
The priest then strews the powdered roots of Leptotaenia Californica over the
ground on which the dancers are to stand. The formula is repeated as the
root is scattered. The priest does not drink water during the ten days of
the dance. He omits the customary daily bath in the river or otherwise it
will rain. He fasts each day of the dance until the ceremony is completed
for the day. He stripes his body with charred Leptotaenia root beginning
at his wrists.
''Vou. 1] Goddard.—Hupa Texts. 227

a-iL-en-ka hai tcit-dil-ye dik-gyfin hai-yfik sa-iin-te hai ki-
way they _ that dance here thatway it willbe. The Ki-—
do it

xtin-nai-ta-dii a-it-en-ka hai tcit-di-wil-ye-te hai d6-wii-
xtinai world way that they will dance.” He must

xtin-ne-yeiiw-he-ne hai yi-na-tcim xot-dan-tce hai-ye wutn

not talk about theone from the blows. Those about
south
xtin-ne-yeiw-ne hai min-Lini xot-dan-tce hai yi-dik xot-dan-
he must talk the ten winds which down blow.
tee hai-ye dik-gyiii xot-da-na-kyii-we-sin-tce-te hai en kyu-
This here you will blow down. That itis
win-ya-in-yan-ta-tcii d6-xot-dan-tce hai-ye xot-da-na-we-sin-
Indian world never blows. That you will blow down.

tee-te kyii-wifi-ya-in-yan te-di-yiin-te hai-de mfik-kfit xot-da-

The people will live to this on them blows.
old age
kyii-wes-tce hai-ya-miL-fii m*fx-xa-tce-x6-len tcee-it-tsit hai
And incense root he always That
pounds.

metik teit-te-im-mil.
on he scatters.
TRANSLATION.

A Formula of the Jumping Dance.

When that Indian was becoming a Kixtinai he worked making
kiseaq6t. He worked on them every day. He finished one each
day without eating, so quickly he made them. They did not see
him any longer. They thought he was dead.

Then after a while he came back. “I just came back to tell
you what it is they will do up the river on the bank. That will
be the place for eating the acorn soup. The pipe will lie buried
there. That dance too will be held here. The way they do over
in the Kixfinai world; that way they will make the dance here.
In the way of the Kixfinai world they will dance.” He, the
priest, must not talk about the wind that blows from the south.
He must talk about the ten winds which blow down from the
world above. These will blow down here. Ye winds which
never blow in the Indian world, blow down here. People will
live to old age if they blow on them. He always pounds
incense and scatters it there.
''228 University of California Publications. (Am. Ancu. Eru.

XX.

Daily Prayer of the Priest at the Jumping Dance.*

nais-xfin-te f-ky6-wé-difi nin-nis-an mefik 4-ne-en do-.

There will be everywhere world in. Clouds
sunshine used to be

2 na-xOs-dil-le-te a-tii nifi-eL xdte na-nas-deL-te ni-hwoi
will be no more. Every- thatis good will become. Good
thing

kyt-wi-yal na-teL-dite-tewin-te hai mit xdte na-nas-deL-te
food will grow again. That with well they will live.

4 hai-ded- din-tea-ne-en kyii-wif-ya-in-yan d6-na-xés-dil-le-te
These sick used to be people will be no more.

hai mil din-tea-ne-en mil ta-nai-kyii-wes-sin-tce-te hai kyii-
That with sickusedtobe with blow out to sea with you, that

6 wif-ya-in-yan mil din-tea-ne-en
people with sick used to be.

TRANSLATION.
The Prayer of Priest at the Jumping Dance.

It will be pleasant weather everywhere in the world. The
clouds which used to be, will be no more., Everything will be
as it should be. The good food will come again; it will grow
again. By means of it the people will live happily. This sick-
ness which the people used to have they will have nomore. This
that the people used to be sick with, blow out to sea with you,
O, wind.

*Told at Hupa, November 1901, by Senaxon.

This prayer is uttered by the priest each day as he sits before the
dancers during the Jumping Dance.

i ita
''Vor. 1.) Goddard.—Hupa Texts. 229

XXiI,
Origin of the Jumping Dance.*

ta-kim-miL-din e-nai kyii-wif-ya-in-yan-ne-en ki-xfn-nai
At TakimiLdii it was, an Indian used to be, Kixinai

tsis-len-ne tcit-dil-ye teti-wes-yO hai-fii nik-kyaux na-e-i-ya

became. Dances he liked. And much it used to
rain,

miL a-den-ne xa doL-ye tea-da nik-kyaux naf-ya hai-fin

then he said, “Come, dance. Too much itrains.” And

nin-nis-an metk tcit-tes-yai tcit-dil-ye en xa-tef-en hai-in

world over he went. Dance it he looked And
was for.
yu-wit-difi-hit nin-nis-an mefik Le-na-in-di-yai hai-fin  teiL-
finally world around he encircled. And he
tsan tceit-dil-ye dik-gyfiii n6-hoL yit-de-yi-dik min-Lifi-xoi
saw dance here from us northeast. Ten places

niL-né-djox tceit-dil-ye hai wes-yo tcit-den-ne na-in-di-ya-hit
near they danced. “That I like,” he said, When he got back
together

a-den-ne xa doL-ye xa-a-tin-te dik-gyfiii kyi-wi-ya-in-yan

he said, “Come, dance. That way here Indians.
will do it
hwe-eh kfit te-sé-ya-te kyii-wifi-ya-in-yan dik-gyfii meu-
it am going away. Indians here if
na-hwit-de xa-a-win-ne-lit-te La-a tsfim-mes-LOn n6-na-niL-
their time that will be done.” Only woman he
comes one

ten hai-ye x6-wiL-teweL-te La x6-is-dai hai x0-is-dai yit-de-e
left who is to fix the place; one man. “That man north

tcit-tii-win-na-hwit-te tcit-den-ne hai tstiim-mes-Lon yi-ntik-a
will go,” he said. “That woman south
tii-win-na-hwit-te hai-ye x0-wiL-teweL-te dik-gyfin tL-tsa
will go. He who fixes the place here this far
*Told at Hupa, November 1901, by McCann. This is apparently another

form of the formula told by Senaxon which is given above. The narrator
called it one of his choicest stories, but said nothing of its ceremonial use.

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2380 University of California Publications. [Am. Arcu. Ern.

no-win-na-hwiL-te tcit-den-ne dik-gyfii n6-hdL yit-de-yi-dik

will go,” he said. Here from us northeast
ye na-wa-ye hai tcit-dil-ye win-te tcii-wes-yO hai-fii min-
in- he went. That dance all the he likes. And after
stead time

né-dj6-x6-miL na-x0-wes-tsan kauw-kyi-wim-me* xon-na kin-ta
a time he was found among the redwoods his eyes below

Li-hwin hai-fin hai xo x6-wit-dil-lau-mit-fin-te hai-yaL-fi
black, because he dressed up often. And

a-den-ne de-dow hwa-ne na-hwd.-tsan  teit-di-wil-ye-lit-te
he said, “Thistime only you see me. There will be dance

ta-kim-miL-dii mik-kin yi-nik noi-wit-kil-lit-te hai en hai
at TakimiLdin. Base of south it will be foggy. That is the
the mountain place
na-tetiw-if-iL-te hai-yik a-win-ne-liL-te mei-na-hwil mit hai-
I will look back That way it will be. The time comes then that
from.

yuk ai-kyi-wil-lel-lit-te La-x6 xa-a-tin-te hai hwe-hwin-nis-te
way they will do. Always he willdo the my body
that one
xoi-kyfii mif-ya-te hai-fin fin-Lif-xoi-dii-miL mei-na-sit-tan
his mind _ will come Then from everywhere woodpecker
to.” head-dress
x0-wii tein-ne-il-liw hai-yat-fih hai xoi x0-mei-na-sit-tan
to him they always And his woodpecker head-
brought. own dress
ye tcee-il-liw hai-ya-hit-djit-fin hai kis-sea-qot kin La dje-l6
in- he always And then the _ kiseaqot too, one djeld

stead took out.

x0-wuih tcin-ne-ti-wuw hai-fih d6-tce-auw hai xoni-xwé hwa-ne
to him they always And  henevertook that, his own only
brought. out

tee-il-liw hai-ii min-né-djO-x6-miL a-den-ne d6 hwii-wiii ni-
he used to And after a time he said, ‘Don’t to me bring
take out.

wit-lai-he kiin-na Lain hwe-hwé min-né-dj6-x6-mit dil-lea-xfite
them. Too plenty I have. After a time deer-skin
x0O-winh tein-tel-lai hai en d0-xa-auw-ne-x6-x0-lin hai
to him’ they brought. “That itis I won’t do that. This
hwa-ne don hai-ded hwé ai-kyiw-en hai hwa-ne don itiw-yd
only this mine Iwilldo. This only I like.

*There is an isolated group of redwoods on the mountain-side opposite
Takimi.din.
''Vou. 1.] Goddard.—Hupa Texts. 231

do-yd-lfin-te hai-ded kit-La-xfin mit-tcit-dil-ye kyt-win-ya-in-
They will quit this deer its dance. Indians
yan hwa-ne ai-kin-in-te hai-ded hwa-ne don wes-yo _hai-
only this will do. This only T like.”

yaL-fin dik-gyfin yit-de-yi-man-tcii tcit-tes-yai sai-kit-din-fin-
And here north across he went. He was surprised
kya La hwa-ne ye-teii-wif-ya do-wes-yo tcit-den-ne La hwa-
to once only they came in. “T don’t he said, “once only
see like ty

ne ye-tcii-win-yai* hai hwe nai-ya-din a-ten-ka ye a-tin-te

they come in.” The I live place theway instead they

they do will do.
hai min-Liin-dii ye-tein-nauw hai-yaL-in dik-gyii no-hoL
Ten times they will And here from us
come in.
yi-ntik-a-yi-dik ki-ye  tein-nif-ya-hit fin-kya ki-ye na-din
southeast again whenhehad gone hesaw again twice
hwa-ne ye-tci-win-ya d06-wes-yO tcit-den-ne d0-tcti-wes-yo
only they came in. “T don’t he said. He did not like it
like it,”
fin-Lifi-xwed-dii x6 tein-nif-ya-win-fe hai-ya na-wa-ye hai
every where invain he always came. There he goes __ that
around
ta-kim-miL-din teit-dil-ye win-te tcii-wes-yo.
TakimiLdini dance always. He likes it.
TRANSLATION.

Origin of the Jumping Dance.t

It was at Takimitdii the Indian who became Kixtinai used
to live. He liked dances. When it rained much he used to say,
"Come, let’s dance, I don’t like heavy rains.” He went over the
world looking at dances. Finally he went around the world.
Over here northeast from us he saw a dance. They danced ten
places near together. “I like that,” he said. When he got back
he said, ‘Come, let’s dance. This is the way Indians will do

* By “they come in,” a single performance of the dance is meant.

tCompare Powers’ version in Contributions to North American Ethno-
logy, Vol. iii, p. 80. The author feels like apologizing on behalf of himself
and his Indian informants for the tameness of the form here given as
compared with that produced by Mr. Powers and the Indian Agent.

10
''232 University of California Publications. (Au. Arcu. Eru.

here. I am going away. If Indians want to dance they will do
it this way.” He left directions that one woman and one man
should fix the place. “The man will go north,” he said, “the
woman will go south.” “The one who fixes the place will go
this far,” he said.

Here toward the northeast from us, he went to live where
they always have the dance which he likes. After a time they
found him among the redwoods. So often he had dressed for the
dance his face had become black below the eyes. ‘This time only
you will see me,” he said. ‘When thereis a dance at Takimindin
it will be foggy along the base of the mountain toward the south.
That is the place I will look from. This way it will be when the
time comes. This way they will do. Whoever will do that will
always think of me.”

At every place woodpecker head-dresses they used to bring
him, but he always took out his own. They always brought
him the kiseaqot in a storage basket. He never took that, he
always took out his own. After a while he said to them, ‘Don’t
bring them tome. Ihave plenty of my own.” After a while they
brought mounted deer-skins to him. ‘I won’t do that way,” he
said. “This only will be mine. Only this one I like. The
Indians will quit this deer dance, only this one they will practise.
Only this one I like.”

Here across the ocean to the north he went. He was surprised
to see they danced only once. “I don’t like it,” he said, ‘\when
they dance but once. Where I live it will be ten times that they
will dance.” When he had gone from us southeast he saw only
twice they danced. “I don’t like it,” he said. He did not like
it wherever he went. He always comes to the Takimitdin dance.
He likes that.
''Vou. 1. Goddard.—Hupa Texts. 233

XXII.
Formula of the Acorn Feast.*

fin-Lfifi-xwed-difii nin-nis-an mefik til-tewin-ne-en dik-gyii

Everywhere world over used to grow here

na-n0-di-ya kyii-wifi-ya-in-yan d06-Lan yit-wii-yii-hwin-te

let it come People little must eat.

back.
do-Lan tei-wi-yfii-il-he tif-ye Lan  tei-win-yiin-sil-len-te

Little even if he eat as if much he eats it seems.
ki-yauw d0o-yit-dit-te-wil-le-te fin-Lif-xoi-hwa-fin-te dik-gyfin

Birds must not like it. Every kind here
ye na-no-di-ya hai nin-nis-an metik til-tewin-ne-en.

let it come that the world on used to grow.
TRANSLATION.

Formula of the Acorn Feast.

Whatever has grown any where in the world in time past let
it come back here. The people must eat but little. If one eats
but little he shall feel as if he had eaten much. Birds must not
like the food. Let every kind come back here which used to
grow in the world.

XXIII.
Formula used at the Tcexéltcwe Rocks.t

na-xOL-tiih na-x0L-tii d6-wes-yé nfii-x6s-tin.
Let it get Let it get I don’t like frost.
soft. soft.

*This formula is repeated after the feast is eaten and the people have
gone away. The priest repeats it while standing close over the fire which is
renewed to consume the remains of the feast. See Life and Culture of the
Hupa, pp. 80, 81.

}Told at Hupa December 1901, by Senaxon. Said by the priest while
bathing the Tcexdltewe rocks with incense root, Leptotaenia Californica,
and warm water. Life and Culture of the Hupa, p. 80.
''234 University of California Publications. (Am. Arcu. Eru.

OXY:
Formula of the Spring Dance.*

tin-Lin-xwed-x6-fii-te me-ya-kyi-wit-tel Li-wii me-kyi-
Everybody sang. One of them
2 wiL-ti nis-sate-x6-liw na-dil-le-lei hai-yaL d6-tcd-wil-lii hai-
sang. A little way it went back. And he stopped. And
yaL na-Lu-wii me-kyii-wit-ti hai-yaL nis-sate-x6-liw nas-dil-
another one sang. And a little way it went
4 len-nei hai dai me-kyi-wil-ti mit-tis-dii da-na-di-wit-ya-yei
back. That awhile he sang farther it went back.
ago
hai-yaL-Gi ki-ye Li-wii me-kyi-wiL-tii nis-sate-dii da-na-di-
And again one of sang a song. Little way it went
them
6 wit-ya-yei tak-kin me-kyi-wil-ti hai-yat-if xa nif me-
back. Three of sang. And, “Come, you
them
kit-te n6-nin-fin-hit fin-kya nis-sate-tce-x0-liw nas-dil-len-ne
sing.” T When he he saw a little way it had gone back.
finished
8 difi-kin me-kyi-wit-ti hai-yat-ii hai dedx me-niL-tewit miL
Four sang. And that here he putaside then
na-Li-wai me-kyi-wil-ti hai-ya-mii tewo-la-ne me-kyi-
another one sang. And five had
10 wiL-ti hai-yaL-fifi na-neL-in hai-yo kit-tcint hai-yaL ne-sate-
sung. And he looked ___ that sickness. And a little
at it
tee-x6-liw na-at-lii-e-x0-lan  hai-ye-x6 x6-lffi a-di-ya-teL
way it had gone back. That way hefound it would do.
out
12 hai-yaL ki-ye me-kyi-wiL-ti eee x0s-tin me-kyi-
And again he sang. And six had
wiL-ti hai-yaL-fim na-neL-en  sai-kit-dii nis-sate-tce-xd-liw
sung. And he looked. He saw a little way
*Told at Hupa, December 1901, by Senaxon.

This formula is repeated by the priest while he collects the bark used
for the fire of the dance. He goes alone, or with a virgin, to the mountain-
side west of the TakimiLdiii, setting out in the middle of the afternoon and
returning after dark.

{7 The speaker was probably Yimantiiwifyai. See p. 127.
''Vou. 1.] Goddard.—Hupa Tezts. 235

nas-dil-len-ne-x6-lfifi ye-nes-git kiit-x6-lif xa-a-tin-teL x0s-ttin
it had gone back he ‘It was afraid. That it will do. Six
found out.

me-kyi-wit-ti ki-ye na-Li-win ki-ye me-kyi-wiL-tthai-
had sung. Again another one again sang. And

yaL xo-kit-din me-kyi-wit-ti hai-yaL nis-sate-dii na-dil-le-lei

seven had sung. And alittle way it had gone
back.
ye-nii-wil-gil-lil hai-yO me-kyt-wit-tel hai-yaL a-dii-win-nel-
It kept getting that singing. And he said,
afraid of

lil nis-sate-tce-x6-liw nas-dil-len-ne hai-yaLt-fini ki-ye na-Li-

a little way it has gone back. And again another
wih me-kyi-wit-ti hai-yan ke-nim-min me-kyi-wit-ti hai-
one sang. And eight had sung.

yaL-tih ki-ye na-Li-wii me-kyti-wit-ti hai-ya-mit mik-kos-
And again another sang. And nine

tau-win me-kyi-wiL-ti miL na-neL-en sai-kit-din-fi-kya nis-

had sung. When he looked, he saw with surprise a
sate-tce-x6-liw nas-dil-len-ne-x6-lii hai-ya-mi yo ke-nin-eL
little way it had gone back. And those leaned up
hai tewite kfit hai min-Lin-dii me-kyii-wit-ti mit hai-ya-
the wood. The tenth he had sung when then
hit-djit-in kf&t no6-nin-tan hai-ya-hit-djit-ii hai-yo tewite

he put it on. And then that wood
hai min-nat tLe-na-neL-nd*  hai-ya-hit-djit-in ki-ye na-La
that around he stood up. And then again another

me-kyti-wit-ti hai miL x0i min-nat tcit-tes-yai hai-fii min-
sang. That with fire around they went. And
Liin-difl yis-xan-nei hai-yO Le-na-liw tewo-la-dif yis-xan-nei
ten days; that he built fire five days;
hai-yo teit-dil-ye kif tewo-la-dii yis-xan-nei x6-djOx da-xok
that they danced too five days. Really bad way
do-tce-xtin-netw hai-ya-hit-djit-ii kat d6-tcd-wil-lan-nei
he never talks. And then they stopped.
min-Liin-dii yis-xan-nei miL na-neL-en hai-yo  kit-teint
Ten days when he looked that sickness
fin-te-ne-en nin-nis-an mefik - sai-kit-dii-fii-kya d6-na-
used to be seen world in he saw with surprise was

*A large block of wood is placed in the middle against which many
pieces of bark are leaned.

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x0-len-ne na-is-dau-we-a-x6-lii kit xa-a-win-neL-te kyi-

gone. It had melted away. “This way it willbe

wif-ya-in-yan na-nan-deL-de hai-ydx a-den-de ye-nes-git-te

Indians when they come. This way if he sings it will be

afraid.

hai-yOx a-kyi-wil-lel-lit-te hai-yaL ni-hwodn-*x na-na-wit-dit-te

This way it will do. And good the people will
live again.”

TRANSLATION.

Formula of the Spring Dance.

Everybody sang a song. One of them sang a song. The
cloud of disease went back a little way. He stopped and another
sang asong. It went back a little way. While he was singing
it went farther back. Again one of them sang a song and it
went back a little way. Three of them had sung. “Come, you
sing.” When he had sung he saw it had gone back a little way.
Four had sung. When he had finished that song another one
sang. And when he looked he saw it had gone back a little way.
He found out it would do that way. Six had sung. Again
another one sang. Seven had sung. It had gone back a little
way, it was afraid of that one’s singing. ‘A little way it has
gone back,” he said. Again another sang. Eight had sung.
Again another one sang. Nine had sung. He was surprised to
see it had gone back a little way.

The sticks of wood were leaning up. Then when the tenth on
had sung he put the stick in the fire and leaned the bark around
it. Then they sang another song and danced, circling around the
fire. The ceremony lasted ten days. Five days the priest built
the fire and five days they danced. He carefully avoided saying
anything wrong. When they stopped after ten days, he looked.
He was surprised to see that the sickness which had been in the
world had gone. It had melted away. ‘This way it will be when
Indians become. If they sing this way it will be afraid. If
they dance around the fire this way the people will live happily
again.”
''Vou. 1.] Goddard.—Hupa Texts. 237

AX.
Origin of the Kinardin Dance.*

yi-man-ti-wif-yai x6-tse hii n6-na-nin-deL da-tce-it-da

Yimantiwifyai his both lived there. He always
daughter fished.
Liw-xan tce-e-xauw a-x0L-tcit-den-ne ‘kit-na Lan a-x0L-tcit-
Eels he always He said to her, “Cook many.” He said to
eaught.

den-ne nit-tai x0-tcii kit-tifi-en-ne hai-yau kft kit-te-ii-wiw-

her, “Your to him earry them.” And she used to
uncle

hwei hai-yaL yi-man-ti-wif-yai xon-ta ya-a-wuw da-tcit-de-
carry And Yimantiwiiyai house used to He used to
them. carry.

il-Lat xon-nin-din hai tcin-nifi-ya-teL-difii hai-ya nd6-ti-wiw
run ahead of her. The she was going place there he put down

hai xon-ta tai-kytiw kfin-na hai-yaL ke-i-yan hai-yaL na-te-

the house, sweathouse too. And he used And she
to eat.

it-dauw mit xon kf kfit ya-na-ke-ti-wiw mit da-na-de-

always then he too used to pack up. Then he ran

went home

il-Lat xon-ta x0-tsit-da da-na-sa-an hai-yaL xon-nin-di na-ne-
back, house on his head sitting. And ahead of her he used

it-wiw xa-a-xoi-il-li a-x6L-teit-den-ne dd yi-dik tcit-tes-iat
to carry Always he did He told her, “Don’t look up.”
it back. that.

8

hai-yaL-fii min-né-dj6-x6-miL tcit-tei-if-hit fii-kya yeti dadx 10

And after a time when she she saw on upper
looked up trail

*Told at Hupa, June 1901, by Robinson Shoemaker, a man about 30
years of age. His father and mother, both quite old, are unusually well
supplied with myths and formulas.

KinaLdfin means a girl who is undergoing her first menstruation.
Life and Culture of the Hupa, p. 53.

A story similar to this is told of Coyote.

{The third person is used here in a prohibition of general application
as also in pp. 135, 1.3; 150, 1. 2.
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yin-nik xon-ta tce-wel-le hai-yaL-fii kit kin-nif-if-hit kit

south house someone And when she came
carrying along. with the load,
xon-ta sa-tii hai-yaL-fii kit kyii-wif-yan hai-yaL-fi na-tes-
house was And he ate. And she had
there.
di-ya-yei mit kit yi-man-tii-wif-yai ya-na-kin-en hai-yaL-fin
gone home then Yimantiwifiyai packed up. And

na-in-di-ya-hit a-den-ne hwe e-nai yi-dtik tei-en hai-ffi
when she got she said, Col: it was up I looked and
home

dan-hw6-6w dadx yin-nfiik xon-ta tee-wel-lei hai-yaL-fn yi-

somebody upper south house was carrying And
trail along.”
man-ti-wifi-yai a-den-ne da-x0-ye na-ten-if-x6-lan yon din-
Yimantiwiiyai said, “Wrong you looked it was. Back of
the house
niin nin-tsa seL-waL-te hai-yaL-imi kin-nat-dfin-tsé  tcis-
facing sit down. I am going And kinaLdin stick he

to shake stick.”
tewen dfi-hwe-e en 4d0-tc0-x6L-tsis hai-yaL wil-weL-miL

made. Nobody it was he saw. And after night

fii-kya x0-Lit-wil-siL-tse ye-x0-ta-an x6-wit-tse xon-ta mefik

he heard heavy footsteps. They ran in. It was house inside.
crowded

yis-xan  teil-waL-*x  yis-xfii-hit da-dit-Lan  tcin-nif-yai

Until they danced. Next night more came.

morning

yis-xfin-din-dif-hit da-dit-Lan tcin-nif-yai min-Lin-din yis-
Next night after that more eame. Ten

xan-nei mil d6é-ye-na-wit-yai mit-dai mit mfx-xa-tce-xo-len
days after hedidnotcomein. Outside from incense root

de-de-it-kas kin-ne-sd-yfin-te tcit-den-ne x06-Lfik-kai_ tes-yai
he threw into “May you grow he said. Dawn it came
the fire. to be men,”

miL d6-ya-xdL-tsan hai ye-tcii-wif-yai n6-nif-an mil tsim-ma-
then he did notsee them. Hecamein. Theystopped then

dancing
na-xod-win-sen xon-ta metik me-na-kyi-wil-ti n6-nif-an
the noise stopped house inside. He sang again. He stopped.

min-tsit-da hai me-na-kyii-wiL-ti xOL-yai-wiL-kit-dei de-ndw-
In the smoke- they sang again. The fog took her away. To the
hole
''Vou. 1.] Goddard.—Hupa Texts. 239

kfit-tcii xai-xOs-ten-nei ded-de-xéw kfit tcit-wal-lei kin-naL-
world it took her up. Right now they are Kinat-
above dancing.

dii win-fe tcis-len-nei hai-ya Lax tciL-waL-win-te de-x0-ta
diii always she became. There they always dance. Here
tee-iL-wal hit-djit e-it-da

they dance then they always
stop.

TRANSLATION.
Origin of the Kinarddi Dance.

Yimantiiwifyai and his daughter lived by themselves. He
used to fish for eels and when he had caught some he would say to
his daughter, “Cook plenty of them and carry them to your
uncle.” When she had gone with them Yimantiiwifyai would
take the house on his head and, by following a trail higher up
on the mountain, run ahead and place it where the imaginary
uncle was supposed to live. He would also bring the sweat-
house. He used to eat the eels himself.* After his daughter had
started back he would take the house on his head again and run
back, so that on her arrival she found it as she had left it.

He used to tell her not to look up as she was ecarryiug the
eels, but one time she did look up and saw someone carrying a
house along the upper trail. When she got to the place, the
house was there. Yimantiiwifiyai ate the eels as usual. When
his daughter had gone home he took up the house and carried it
back. When the girl got home she said, “I looked up and saw
someone was carrying a house along the upper trail toward the
south.” “It was wrong for you to look,” said Yimantiwiiyai,
“sit down facing the back of the house. I am going to shake a
stick.” He made a kinandfii dance stick. He saw no one, but
after night-fall he heard the sound of many feet. The
invisible people ran in until the house was crowded. They
danced till morning. The next night more people came and the

*For other devices employed by Yimantiiwifiyai to gratify his greed,
compare pp. 129, 130.
''240 University of California Publications. [Am. Arcu. Eru.

night after still more. After the tenth night they ceased danc-
ing. Standing outside Yimantiwifiyai threw incense root into
the fire praying, ‘“ May you live to be men.”

When it was dawn he did not see them. He went into the
house. When they ceased dancing the noise stopped in the house.
He sang again and stopped. The invisible ones sang in
the smoke-hole. A cloud enveloped her and took her away.
They took the girl with them to the world above. They are
dancing there now. The girl became a perpetual kinaLdii.
They always dance there; only when the Hupa dance here they
stop up there.
''Vou. 1.] Goddard.—Hupa Texts. 241

XXVI.
Directions and Formula for the Brush Dance.*

x0-Lik-kai tes-ya-te mil in-na-itw-dik-kai hai-ya-mit-fn

Dawn isaboutto then I always get up. And
come
yi-nfik ydn x6-Lit e-itiw-tewet yit-de yon kfin-na yi-tsin yon 2
south- corner a noise, I make northern corner too, west- corner
ern ern

kfin-na hai-fin kin-ntiw-x6-iiiw-tewe hai kyii-wit-ya-in-yan
too. Then I notify him, the persons

kyii-wa-na-iL-tiw 4
he who gives back.

ded-def nin-nis-an né-djit xoi-kyai hit n06-na-nin-
This world the hergrand- both they lived.
middle daughter
deL = hai-ya-miL-in min-né-djoO-x0-miL kyii-wifi-ya-in-yan 6
And after a time ehild
xon-nis-te me teL-tewen kfit xei kyii-wif-ya-in-yan nan-deL-te
her body in grew. “ Xei! Indians are going to
become
sil-len kat mil-lit-de noi-nit-kit x6L-tcit-den-ne hai-ya-miL-fin 8
it seems. Theirsmoke is every- she said, And
where,”
x0-wih dt-win-teat hai mitce-dje-é-din x6-an  sil-len-ne-en
from her it got sick that baby. Out of her it came.

hai-ya-miL-Gii a-tcon-des-ne dai-dfik-ka-fin-te ki-yauw-fii mit 10

And she thought, “What kind is it with
me-wit-dil-na-te hai-yo6 mite-dje-é-din hai-ya-mit-fii a-x6L-
we shall steam it that baby?” And she

* Told at Hupa, December 1901, by the wife of McCann who is the only
person living that has performed the ceremony.

{ The noise made consists of one or several knocks on the wall with the
hand and the call “ha ha ha.” This is to notify the people of Tcindintax,
the world below, that they must give back the spirit of the sick. To make
sure the omission was not accidental, the attention of the narrator was called
to the fact that she had mentioned only three of the world-quarters. She
volunteered no information as to why the fourth had been omitted. The
world of the dead is underground toward the west. It is likely the east
is not associated with the dead. The Hupa are never slavish adherers to the
world-quarters.

{Here begins the formula.
AM. AROH. ETH. 1, 16.
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tcit-den-ne tce-nif-ya-ne hai-ya-mit-ii kfit tce-nif-yai_ tcit-

told her, Ms ven ee go And she wentout. She
out.
tef-en nin-nis-an metk  hai-ya-mil-fin  sai-kit-din-fin-kya
looked the world over. And she was surprised
to see
di-hw6-6w da-kyt-win-xa-ei dik-gyfi n6-h6uL yi-nik-ka-yi-daik
something stood here from us southeast.

hit-djit teit-tsan-nei hai LO hai-ya-mit-fin hai mite-tcin
Then she saw that plant. And that toward

teit-tes-yai hai-ya-miL xa-wil-lai hai-yO x06L-tewiL-ta-tiin-nas-

she went. And she dug it that wild ginger.
: out
mats hai-ya-hit-djit-ii xai-tsa me no-nil-lai hit-djit met
And then axaitsa in she put it. Then under
no-nin-xan hai-yO mite-dje-é-din wil-weL-dii hai-ya-miL-fin

she put it that baby. It was evening. And

x0-Lik-kai tes-yai mit fii-kya x0-ke-tei-wa mefik nai-kis-le-

dawn eame then she her armpit in was feeling,
perceived

tse hai mitc-dje-é-din hai-ya-miL tee-nif-ya-yei hai d0d-kyi-

that baby. And she went out, that old

wil-le x6-Lik-kai tes-yai mil sai-kit-difi-if-kya dje-ki-yats-

woman. Dawn itcame then shesawwithsurprise pitch sticks.

tse nax ye-tet-win-tan hai-yaL me-di-wiL-a hai-ya-hit-djit-fn

Two she brought in. And she put the And then
the ends in
the fire.
muk-két-*x xon _ tcit-te-te-wen hai-ya-hit-djit-fin xdte kat
over it fire she waved. And when well

da-x0-dii-wes-en mil do-te6d-wil-lan hai-ya-miL-fin a-tcon-des-
one could see then she quit. And she thought
ne xel kyi-wifi-ya-in-yan nan-deL ke-ai' mite-dje-é-din
«Xei! Indians are going It may babies
tobecome. be
x0-wianh di-win-tca-te no6-nis-te xoi-kyii me-ntin-di-ya-te
fromthem _ will get sick. Our body they will think about.

dai-dik-kyauw mit n6-nis-fe xoi-kyfif me-ol-ya_ xei-yan
What is it with our body we can make them Yes,”
think about?”
teon-des-ne mite-tcif-a La nal-wiL-xaL-te hai xa-a-wil-leL-te
she thought, “before one night will pass. That way they will do,”
(the dance)
''Vor. 1.] Goddard.—Hupa Texts. 243

teon-des-ne hai-ya-miL-fi ki-ye a-tcon-des-ne d6-x6-lin Lai

she thought. And again she thought, “Not only
one
mit-Lé-we na-dil-li hai-ya-mit-fn ki-ye a-x6L-tcit-den-ne
medicine will be.” And again she told her,
ke ki-ye xan-te hai LO hai-ya-mit-fn kat ki-ye tee-nif-yai
“Well again look that plant.” And again she went out.
for it

xai-nit-te hai-yat-ii hai tee-nif-yai ifn-Lfifi-xwed-dih xo
She looked And she went out. Everywhere in

for it. vain

teit-teh-en La nai-wit-if-il dik-gyfim yi-dik t6-ndi-a-tcin
she looked. Once she looked here eastern water’s edge.
teit-ten-in-hit fii-kya nin-nis-an utik-kai* na-di-wif-a-ei hai-
When she looked she saw mountain white standing up.
ya-miL-f teit-tes-yai hai-ya tcin-nif-ya-hit fin-kya mik-kin-
And she went. There when she came _ she saw at its
din na-la xin-nis-tee-len hai-ya-mit-fih me-tcii  teit-teh-en
base floating a cup. And in it she looked.
hai-ya-miL sai-kit-din di-hwe-e d6-me-sa-fii L6 he me-sit-tin
And she saw nothing was init. <A not was in it
plant even
hai-Gi hai mite-dje-é-din mis-sa-win-xfin-te win tefik-qal
that the baby in his mouth she Afterit she
will put. walked.
hai-ya-miL-in dedx na-ten-in-hit fin-kya d6-xé-len-ne hai
And this way when she looked she saw itwus gone _ that
xtin-nis-tce-len na-la-ne-en hai-ya-mit-fi dedx yi-tsin na-
cup floating used And this west
to be. way

teh-in-hit fin-kya kit-t0-kfitt ye fi-kya da-nat-la-le hai-

when she she saw Kitokit instead she saw it floating.

looked

ya-miL-tin ki-ye hai me-tein teit-ten-in-hit ki-ye di-hwe-e

And again it into when she looked again nothing

do me-sa-Gii hai-ya-mit-in a-tcon-des-ne da-xwed-hit-ki-
was in it. And she thought, “T wonder why

yauw-tn a-d6-idw-tsan hai mis-sai-xfin-te hai d6-na-it-tsan

I didn’t find it, that Iwill putinits That she did not

mouth.” find again.
tin-kya ki-lai-gya-din yi-dik ye na-lat-dei de-dit-de xd-win-na
She saw = Kilaigyadifi above instead was Theexpla- past her

floating. nation was

* Mount Shasta.
+“ Paddle mountain,” opposite Orleans.

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tee-a-xfis hai xtn-nis-tce-len hai-yat-fii ki-ye hai-ya_ tcin-
it flew, that cup. And again there when

nin-ya-hit me-tcit-tef-en hai-ya-miL-fii dedx na-ten-if-hit
she arrived into it she looked. And this way when she looked

fii-kya xot-nfin-dii yi-daik ye tii-kya na-lat-de hai-ya-miL-iin

she saw Bluff creek above in- she saw it was And
stead floating.
mite-tein teit-tes-yai me-tcin teit-tef-en hai-yaL-fii dedx
to it she went. In it she looked. And this
way
na-teh-en sai-kit-dii d6-x6-len-ne ki-ye yeti Le-nal-diii yi-dik
she looked. She saw it was gone again. Way Weitchpec above

ye tin-kya da-wil-la-le na-lat-de mis-dje mit-ta-dim dai-dit-

in- she saw it was floating. It was fog in. “Where

stead floating

dif-yah itiw-tsfin-te hai LO tcon-des-ne hai-yaL-iihi dedx
am I going to that med- she thought. And this
find icine?” way

na-tef-in-hit tii-kya Le-nal-dii mi-ye ye na-na-lat-de Le-

when shelooked she saw Weitchpec under instead it was
floating.
nal-dii' mi-ye na-mis-*x na-na-lat-de hai-ya-miL-ii x0 me-
Weitchpee under inacircle it was floating. And in she
vain

teit-teh-en ki-ye di-hwe-e d6-me-sa-an d6-x6-lin Ld hai-yaL-

looked in. Again nothing was in it. There was med- And
not icine.

fim La-a a-na-di-yau La-al-ix ta-né-djit yi-de  tes-lat-dei

once it did that. Really inthemiddle down it floated.

again of the river
tee-xdl-tewe-din yi-dik-ken-tcin hai tse na-da-ai yi-de-tcin-
Teexdltewedii above, where rock stands in lower side
the river

tein ye tin-kya na-lat-de hai-ya-mit-fn ki-ye x0 me-tcin

instead she saw it floated. And again in into it
vain

teit-teh-en hai-ya-mit-ii ki-ye xa-a-di-yau ki-ye ta-né-djit

she looked. And again it acted the Again in the middle

same way. of the water

yi-de tes-lat-dei hai-ya-mit-ii mik-ka tcit-tes-yai sai-kit-din-

down it floated. And after it she went. Shesaw with

fii-kya tewite na-nif-a-din yi-de-tcin-tcii ye fii-kya na-la

surprise wood across place* on the lower instead she it was
side saw float-
ing.

* Cappel, the place of the fish-dam.
''Vou. 1. Goddard.—Hupa Texts. 245

hai-ya-miL-ih mite-tcii tee-nin-yai mil da-wes-lal di-hwe-e

And to it she came then it stayed Nothing
still.
d6o-me-sa-an hai-ya-miL-fifi ki-ye xa-a-di-yau xo6te ta-né-djit
was in it. And again itdidthat Right in the
way. middle

yi-de tes-lat-dei mtk-ka tcit-tes-yai ki-ye sai-kit-dii tn-kya
down it floated. After it she went. Again with surprise she saw

x0-x0te-din mi-ye ye na-lat-de hai-ya-mit-fin hai-ya_ ki-ye
Pecwan creek under in-_ it floated. And there again
stead
mite-tein tee-nin-yai me-tcin teit-ten-en sai-kit-din di-hwe-e
to it she came. Into it she looked. She saw nothing
d6-me-sa-fih hai-ya-miL-fif a-teon-des-ne dai-dit-difi-yah itiw-
was in it. And she thought, “Where am [
tsfin-te hai Lo hai-ya-hit-djit-fin ki-ye xa-a-di-yau La-ai-ix
going that med- And then again it did that Really
to find icine.” way.

ta-né-djit yi-de tes-lat-dei mfik-ka tcit-tes-yai mfik-ka-na-di-
in the down it floated. After it she went. The mouth of the
middle

wul-a-dii tee-nif-ya-hit fii-kya yi-man-a-yi-de na-lat-de hai-

Klamath when she she saw __ across to the it was

came out north floating.
ya-miL-fii a-tcon-des-ne xei teon-des-ne dedx xon-nif no-na-
And she thought, “Well,” shethought. This her face when

way
ta-fii-hit xon-na kft-td na-dit-te-meL a-tcon-des-ne da-
she turned her eyes their water fell. She thought,
xwed-dik-ki-yaux itiw-tsfin-te hai Lo hai-fim xa-nit-te hai-
“How I wonder can I find that med- Then _ she looked
icine!” for it.

yaL-fii x6-win n6-nin-dil-lat hai-ya-hit-djit t6-noi-kit-tiw-din
And to her it floated back. And then along the shore

yi-nik na-tes-di-yai hai na-tes-dil-lat na-ne-it-en hai mit-dfik
south she went. That floated back. Shelookedat that beside

na-te-it-dauw yi-nik no-taL-a tce-nifi-yai hai-ya me-ntin-dil-
she kept South Redwood she came There it floated back.

walking. creek down to
the beach.
lat hai-ya-hit-djit-ii ki-ye teit-tes-yai hai na-te-dil-lat
And then again she went. That floated up
mik-ka t6-ntiw-hwon-dii tee-nif-ya-hit fin-kya yi-man-yi-tsin
after her. At fresh water when she came she saw across to the west

lagoon out

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ye na-lat-de hai-ya-miL-fii La-ai-ix x0-tcii na-di-win-tewit
in- it floated. And really to her it was shot
stead

sil-len x6-win n06-ntin-dil-lat hai-yaL xd wme-tcit-teh-en hai-
it To her it got back. And in she looked in.

seemed. vain

ya-miL deox na-tef-en sai-kit-din-fii-kya yeti yi-dfik xon-ta

And this way she looked. She was surprised way east a house
to see
sa-f hai-ya-mit-fi a-teon-des-ne hai-ya ye-wé-ya-te hai-ya-
was And she thought, “There I will go.” And
standing. :

mit-Gin teit-tes-yai ye-tei-wif-ya-hit fin-kya d6-kyi-wil-le

she went. When she went in ~~ she saw an old woman
yanh-a hai-ya-miL-fi a-x6L-tcit-den-ne d6-iL-tsfin-te-x6-lin hai
sitting. And she told her, “You can’t find it that
anywhere
Lo kat wit-din-din hwe-de-ai ye-wif-yai hai-fii nit-tcit-
med- Day before into my head it came. And they said of
icine. yesterday

den-ne x0 kyt-wif-ya-in-yan hai-yik a-di-yau x0 xa-nit-te

you, “Her child this way _it did. In _ she looks
vain for

LO yd yon-yi-dik da-sit-tin hai ne-xfin-nis-tce-len hai-ya-

med- There _ in the sits your cup.” And

icine. corner

miL-ih wiin-n0d-kin-nil-lai hai-yo da-sit-tan hit-djit de-ndw-
then she put her hand on that sitting there. Then up to

kat-teih ya-win-ttin-hit fn-kya me n6-nin-xtits hai-yo da-
the sky when she held it she saw in _ somethingfell.* That

teti-wit-til na-niL-diL-wa dit-tse hai-ya-miL-fii x0-wa-tcil-xan

she was crosswise pointing. And to her she gave
holding up
hai-yO a-x0L-tcit-den-ne tin-xauw-ne hai-ya-miL hai nin-mite-
that. She told her, “You take it And your
along.
dje-é-din mis-sii-xauw-ne
baby its mouth put it in.”

* Dil-tewag mis-sits “pine bark,” Pinus Ponderosa, is the medicine used
which in this first case fell from above.
''Vo. 1.] Goddard.—Hupa Texts. 247

DIRECTIONS.**

kit hai  tee-ilw-wauw mit hai mit na-na-itiw-me

I get through then that with I bathe it
speaking
hai-yO ki-ma-i xfi-Le-dfin-dii a-tim mil na-na-iiiw-me
that medicine. In the morning all over I bathe it

miL La-x0-win-te n6-na-itiw-xauw hai tin-ta-din-din kin
then always I leave it. In the woods _ sticks
Laik-kyiw nit-man no-ke-iiw-q6ot hai-ya mfik-kiit da-e-itiw-liw
forked each side I always set up. Them on I lay
hai dje-ki-yats-tse da-na-kin-netw-eL hai-ya-hit-djit hai-yo kin
the pitch sticks. | Crosswise I lay them. And when those sticks
no-ke-itiw-qot tse miix-xtis-tan-dif n6-itiw-auw hai tse dje-ki-
I stand up, stones along side I put. The stones pitch
yats-tse mtik-kiit da-e-itiw-tiw mfix-xa-tcee-x6-len kfin-na _ hai-

sticks on them I put, incense root too.

ya-miL-fin ka-de e-it-da mit hai-yO miix-xa-tce-x6-len-ne-en

And awhile itlies then that incense used to be
there
xon-tcin de-na-de-iiw-mil hai-yat-fin hai-yo tse nfik-kit-tein
fire in I put. And the stones back from
the fire
no-na-idw-liw hai kin Lik-kyiw kif dd Lax n6-na-iiiw-mil
ITalways put. Those sticks forked too I do not drop
anyway.
ni-hwon-*x n6-na-itw-liw na-itw-loi-hit hwin-nin dd Lik-kai
Properly I always put WhenItiethemup, my face never is white.

them down.
Lu-hwin hwin-nin na-iiw-La hwil-la-kin kfin-na_ na-itiw-Li
Black my face I paint, my wrists too. I make

Li-hwin hwik-kfii-kin-dit kfin-na hwik-kai-kin-ne kfn-na
black on my shoulders too, my ankles too,
hwik-kai-ye kfin-na hwit-ta-di-me kfin-na tsefik mit na-na-
my thighs too, my chest too. Tsefik with I tie
iiw-loi nitc-tewin d6-nauw-ai ni-hwoh hwa-ne hai teit-dé-
my hair. Dirty things I do not wear, good only. The utensils

*The formula is repeated while the priest pounds the medicine at the
beginning of the ceremony, which is held at night. Then as she herself
explains she bathes the patient. For further information concerning this
ceremony see Life and Culture of the Hupa, p. 67.

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tewih a-tii hwé-e-il-li di-hwe-e d6-xd6-tcin nd-nauw-auw
all become mine. Nothing. for her I never leave

hai-yO x0-kit x0n nauw-we.

that one over fire I wave.

TRANSLATION.
Directions and Formula for the Brush Dance.

I always get up at dawn. I go to the south corner of the
house and rap and call, then I do the same at the north corner,
and last at the west corner. I do this to notify the people of
the under-world that they must give back the soul of the sick
person who is to be treated.

THE FORMULA.

In the middle of the world there lived a woman with her
granddaughter. After a time the granddaughter became preg-
nant. “Hei,” exclaimed the grandmother, “it looks as if the
Indians were about to appear,” she said. ‘Their smoke in every-
where.” The baby contracted some sort of sickness from its
mother before its birth. The child was born.

“What shall we steam the baby with,” thought the grand-
mother. ‘You must go out and try to find the medicine,” she
told the granddaughter. She went out and looked over the
world. She was surprised to see something standing toward the
southeast. Then she saw it was the herb, and going to it she
dug it out. It was wild ginger. Placing it in a basket
she put it under the baby and steamed it with it. It was then
evening. At dawn she noticed the baby was feeling around in
her armpit.

The old woman went out. When it was light she was sur-
prised to see pitch sticks lying there. She carried two of them
into the house. Having lighted them in the fire she waved them
over the baby. When it was broad daylight she stopped. “Hei,”
she thought, “Indians are soon to come. It may be their babies
will take sick from them. They will think about us. With
what shall we make them think about us?” “Oh, yes,” she
''Vou. 1.] Goddard.—Hupa Texts. 249

thought, “one night will intervene between the dances. That is
the way they will do. There will not be one medicine only,”
she thought.

Then she told her granddaughter again, ‘Go out and look for
an herb.” She went out again to look for it. She looked every-
where in vain. As she looked toward the east she saw Mount
Shasta standing there. She started toward it and when she came
near she saw a basket-cup floating at its base. She looked into
the cup but saw nothing in it. There was not even a leaf which
she could put into the baby’s mouth.

She walked along after it. She turned her eyes away and
when she looked again the cup was gone. She saw it floating
by Kitokit. She looked into it but there was nothing there.
“JT wonder why I can’t find the medicine which I am to put into
the baby’s mouth?” she thought.

Again she missed the cup. She saw it floating by Kilaigyadin.
It had floated by her. When she came where it was, she looked
into it again. She looked away again and it was gone. She
found it floating by Bluff creek. She went to it and looked into
it. Again it disappeared and reappeared in a fog above
Weitchpeec. ‘Where am I to find that medicine?” she thought.

When she looked away again it was floating around below
Weitchpec. She looked into it but there was no medicine in it.
Again she looked away and the cup floated down the middle of
the river. She saw it a little above Tcexdltcwedin below the
rock that stands in the water. Again she looked into it in vain.
The cup did the same thing again. It went down the middle of
the river and she followed it. Below Cappel it stopped until she
came up and looked into it. There was nothing in it. It did
that way again. It floated right down the middle of the river.
She went after it. She was surprised to find it at Peewan creek.
She came up and looked into it. There was nothing in it.
“Where am I going to find that medicine?” she thought. And
then it did that again. It floated right down the middle of the
river. She went after it. When she came to the mouth of the
Klamath river she saw it floating across to the north. “Hei!”
she thought. When she turned her head slowly about, the tears
fell. ‘How ean I find that medicine?” she thought.
''250 University of California Publications. (Am. Arcu. Erx.

When she looked for it again it floated back. Then she went
along the shore toward the south. The cup came back and
floated along beside her. South of Redwood creek she came
down to the beach. The cup floated back to her. She went
along again and the cup floated after her. At Fresh-water
Lagoon she again came down to the beach. She saw the cup was
floating across the ocean toward the west, but it came back to
her as if it had been shot from a bow. She looked into it.
There was nothing in it.

She was surprised to see a house standing in the distance
toward the east. “I will go there,” she thought. She went to
the house and went in. She saw an old woman sitting there.
“You can’t find that medicine anywhere,” the old woman told
her. ‘Day before yesterday it came into my head. This is what
they said of you, ‘This way her child does. In vain she will
look for it.’ There in the corner stands your cup.” Then the
old woman took the cup and held it up to the sky. Something
fell into it.* She was holding it up pointing crosswise. She
gave it to her saying, “Take it along and put it into your baby’s
mouth.”

DIRECTIONS.

When I get through speaking I bathe the child with the medi-
cine. In the morning I bathe it all over. I always leave the
medicine there.

In the woods I always set up two forked sticks on each side.
Then I placed the pitch sticks crosswise on them. I put four
stones along side. I put pitch sticks and incense root on these
stones. When there are good coals I put the incense roots into
the fire. I always put the stones back from the fire. I do not
drop the forked sticks just anyway, I always lay them down eare-
fully. I tie up the pitch sticks.

I do not have my face white (unpainted). I have my face
painted black. I paint my wrists, my shoulders, my ankles, my
thighs, and my breast. I tie up my hair with tsefik.t I do not

*It was the bark of the yellow pine, Pinus ponderosa, which fell into
cup.

7 Tseaik are the ribbons of mink fur with which the clubs of hair are
wound. These tseik are sometimes covered with woodpecker scalps. See
Life and Culture of the Hupa, p. 20 and Pl. 5.
''Vou. 1.] Goddard.—Hupa Texts. 251

wear dirty things. I wear only good things. I take along all
the utensils. I do not leave any of them for the one over whom
I wave the fire.
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XXVII.
Formula for the Eel Medicine.*

yl-man-a-yi-nik tak ta-nan nafi-xa tein-nif-yai kyi-wii-
Across south three bodies were. He went there. In the
of water
ya-in-yan-ta-din do6-til-li tcein-neL-en ta-nan Liiw-xan tsel-ne-
Indian world never he looked at the eels red
come; water;
wan hai do-til-li hai tes-deL-te a-tcon-des-ne tes-deL-te
that never “They will come,” he thought. “They will
come. come.”
hai-yaL kit-da-win-kil hai-yan tes-deL hai-yaL  tcit-tes-yai
And the bank slid out. And they went. And he went
miL ti-wim-ma yi-man-a-yi-na-tcin mi. tcit-tes-yai mfk-a-
with shore along. Across south with he went. The
them them

na-di-wil-a-din hai-ya n6-nin-deL hai-yaL hai-ya xon-na
mouth of the there they stopped. And there for him
Klamath

da-wes-dil tceii-win-da hai-yaL tim-ma-tciL-tewet hai-yaL a-tcon-

they waited. One stayed And tima he makes. And he
there.

des-ne nik-kyt-win-nain-te hai tim-ma-iL-tewe hai-yaL a-tcon-

thought, “You will go to sleep who tima make.” And he

des-ne tee-nil-le-te nik-kyfii-sa-an met tce-nil-le-te mei

thought, “They will your heart under. They will under.”
dive out dive

tefik-qal mit hai Liw-xan Le-nal-dii hai-ya tcin-nif-yai hai-

He walked with "eels. Weitchpee there he came. And

along

yaL a-x0L-tcit-den-ne tim-ma-tciL-tewe nik-kyi-win-nfin-te tce-
he said to him to TimatciLtewe, “You will gotosleep. They

nil-le-te nik-kyfii-sa-an mei hai-ya-mil  a-tcon-des-ne

will dive your heart under.” And he thought,

*Told at Hupa, November 1901, by William Lewis (Ki-wi-ta) said to be
the only person who knows the formula. He performs this ceremony which
necessitates ten days of fasting without recompense for the good of the
people.

TA spirit, or person with supernatural power, who interfers with the run
of fish and causes famine.

{* Without your knowledge.”
''Vou. 1.] Goddard.—Hupa Texts. 253

d6-x6-lii tin-dil hai-yaL a-tcon-des-ne nin-nis-an ta-nan du-

“They will never go.” And he thought, “Mountain water will
wes-a-te* hai-yaL tceit-tes-yai tcin-neL-en hai Liiw-xan wit-dil
go across.” And he went on. He saw the eels coming.
hai-yaL tcin-nii-yai yot hai-yaL a-tcon-des-ne d6-x6-lin tin-dil
And he came over And he thought, “They won’t go
there.
yi-ntik xai-ya-met no-le hai me nas-deL-te hai-yaL a-tcon-
south. Xaiyame water- that in they will And he
fall stay.”
des-ne na-tes-di-ya-te hai-yaL a-teon-des-ne d6-me-dtiw-tewih
thought, “I will go back.” And he thought, “T don’t want
hai-yO hwit-Liiw-xan mif-kil-ent d6-xd-lin yi-tan hai-yau
these my eels minkilen shall not eat.” And
a-teon-des-ne x0-yl-win-ytin-te d6-x6-lin d0-x6-a-fen Luw-xan
he thought, ‘“Ifshe does eat them, they won’t die eels
hai-yO hwe-hwé hai-yaL a-tcon-des-ne kit-tewe§ ya-win-yfin-te
those mine.” And he thought, “Kittewe will eat them
xo hai-yaL a-tcon-des-ne d06-x0-lin da-x6-a-ten hai-ya
with- And he thought, “They won’t die. There
out harm.”
nii-hwon-te hai-yaL a-tecon-des-ne Lan ai-la-te min-Lin me-dil
they will be And he thought, “Many they will Ten canoes
good.” eatch.
de-wim-min-te na-tes-di-yai hai-yaL a-tcon-des-ne hwe-en
will be filled.” He went back. And he thought, SY
a-tcon-des-ne detik a-wil-let-te hai-yaL a-tcon-des-ne na-tes-
he thought, “This he will do.” And he thought, “T am
way
di-ya-te yi-man-a-yi-ntik hai-ya-tcin na-in-di-yai yi-man-yi-nik
going Across south there he got back across south.
back.”
hai-yaL a-tcon-des-ne ki-ye na-tes-di-ya-te hai-yaL a-tcon-
And he thought, “Again I will go back.” And he
des-ne_ te-se-la-te hai-yaL a-tcon-des-ne_ ki-ye na-tes-di-yai
thought, “I am going And he thought, “Again Iam going
to take them.” back.”
yi-na-tcin mit ki-ye na-in-di-yai mtk-a-di-wfl-a-dii hai-yaL
From the with again he got back to the mouth of the And
: Klamath.

south them

* A point of land runs out at the confluence of the Trinity and Klamath.
Its function, according to this formula, is the turning of the eels into the
former river.

+ An unusually fine fishing place in Sugar Bowl valley.
{ Menstruating women.
2Women who have given birth recently.

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a-teon-des-ne nik-kyii-wifi-ifin-te nik-kyfii-sa-an kyi-win-
he thought, * You will go to sleep, your heart will go to
nin-te met tce-nin-deL-te hai-yaL tefik-qal mit hai Liw-xan
sleep, underit they will go And he walked with those eels
out.” along
Le-nal-dii_ hai-yaL a-tcon-des-ne yi-man-ti-wif-yai a-tcon-
to Weitchpec. And he thought Yimantiwifiyai he

des-ne hai-yik a-wil-la-te hwe-hwé ma na-seL-tewin-te hai-
thought, “Thisway it will be Mine for I am doing it And
done. again.”
yaL a-tcon-des-ne d6-x6-lin tin-dil hai-yaL a-teon-des-ne dik-
he thought, “They won’t goon.” And he thought,
gyn nas-deL-te hai-yaL a-tcon-des-ne hwe a-hwit-tcit-den-te
“Here they will And he thought, “Me he will say of
stay.”
hai na-is-tewen x0 yil-win-yfin-te kin-tewe do-xd-lii it-dau
‘He did it.’ With- she will eat, kittewe. They won’t melt
out harm away
hwe-hwé hai-yaL a-tcon-des-ne mif-kil-en x6 yi-wif-yfin-te
my eels.” And he thought, “Minkilen with- will eat them.
out harm
xa-a-tin-te a-tcon-des-he hai-ya-miL Liiw-xan min-Lii me-dil
They will do he thought. “And eels ten canoes
that,”
de-wim-min-te a-tin-din xa-di-ya-te hai ni-hwdn-te na-tes-
will be filled. Everywhere they willdo That willbe good.” He went

that.
di-yai yi-man-yi-nik a-tcon-des-ne_ te-sé-ya-te ki-ye Lan
back across tothesouth. He thought, “T will go again. Many
» me-diw-tewih Lan til-li ti-wim-ma yi-na-tcii na-tes-di-yai
I want.” Many came. Along the from the he went back.
shore south
hai-yaL tein-nin-yai mik-a-na-di-wfl-a-dii Lan hai-yaL a-x6L-
And he came back to the mouth of Many. And he said
the Klamath. were
teit-den-ne nik-kyi-win-ffin-te tee-nil-le-te Liiw-xan hwe-hwé
to him, “You will go to sleep. They will eels mine.
go out
ka-de nin nik-kyi-win-itin-te hai mefk tcit-tes-yai hai-yaL
Soon you, you will gotosleep.” That in he went. And
Le-nal-din ka-de nik-kyi-win-iin-te a-teon-des-ne hai-ya-miL
at Weitchpec, “Soon you will go to sleep,” he thought. And

La-al nil tee-wes-lin-te hwe-hwé hai-ded hwe-hwé ta-nan
“One foryou will flow out, mine this mine water
hwe-hwé hai mtk-ka hai-ded Liiw-xan hai mik-ka ye-win-

mine. This in these eels this in they will
''Vou. 1.] Goddard.—Hupa Tezts. 255

deL-te d6-x6-lii til-li yi-dék hai-yaL a-tcon-des-ne hai nin-
go in. They won’t go east.” And he thought, “The

nis-an ta-wes-a mitc-tcif-a hai-yaL a-tcon-des-ne La-al nib

mountain will in front.” And he thought, “Only for
project one you
tee-wes-lin-te hai-yal a-tcd-in-ne hai mfk-ka ye-win-deL-te
will flow out.” And he kept “This in they will go.”
thinking,
hai-yaL a-tcon-des-ne defik a-wil-let-te hwik-ka a-tcit-yau
And he thought, “This he will do, my way he does.
way
hwe a-hwit-teit-den-te xa-a-na-it-yau hwe ded _ do-oi-lin-te
Me he will say of, ‘He did that way.’ I now I will quit.”
hai-yaL tceit-tes-yai tcin-neL-en hai Luw-xan_ tein-nin-yal
And he went along. He looked at’ those eels. He got back.
a-teon-des-ne ded metik d6-x6-lin tin-dil ded mefiik x0-wiL-
He thought, “This in they won’t go. This in until it
tsai-ye-de na-dit-*x hai-ded hwe-hwé hai-ya-miL a-teon-des-ne
becomes they willlive these mine.” And he thought,
dry

detik a-tcit-ya-te hwe a-hwiL-tcit-den-te xa-a-na-it-yau hai-yau
“This he willdo. Me he will say of ‘He did that way.’” And
way

a-tecon-des-ne Luw-xan detk a-tcil-la-te teti-win-yan hai

he thought, “Hels this way he willtreat.” He ate them where

ke-na-wiL-na-din hai-yaL a-tcon-des-ne hai-yik tein a-tcil-lau

he cooked them. And he thought, “<This they he did,’
way say

hwe a-hwi.-teit-den-te tewo-la-din yis-xan hai-ya Liw-xan

me they will say of. Five days there eels

tei-wih-yfin-te hai-ya-miL a-tcon-des-ne d0-tcin-neL-yan hai

he will eat.” And he thought, “He did not eat up those
Luw-xan hai-yalL a-teon-des-ne defik a-teil-la-te xwa-wes-le-de
eels.” And he thought, “This he will do. If he gets
way enough

de-na-dii-wil-la-te hai-ded ki-ma-ti hai-mit de-di-wil-la-te
he will put in the fire this medicine. With this he will put in

the fire
xwa-wes-le-de hwe a-hwi.-tcit-den-te hai-yaL a-tcon-des-ne
if he getsenough. Me he will talk about.” And he thought,

xa-a-wil-leu-te tew6-la-din yil-xai hai-yaL a-tcon-des-ne_ tei-
“He will do five mornings.” And he thought,
that way

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win-yin-te hai-yaL a-tcon-des-ne yi-deOx xon-nii-we-yeL-de
“She willeat,” and he thought, “When she is through her
menstruation.”
hai-yaL a-teon-des-ne hai ni-hwon-te d6-x6-lin da-xé-a-ten hai
And he thought, “That will be good. It won’t die. This

ded detik a-wil-le-te a-diix-xfin-de yii-wift-yfin-te hai-yaL
this way she will do. When she is she will eat.” And
hungry
da-tcin-nes-dai hai-yaL a-teon-des-ne detik a-tcil-la-te hwe
he fished. And he thought. “This he will do. Me
way
a-hwiL-teit-den-te xa-a-na-it-yau hwit-tcit-den-te xd di-hwo
he will say of, ‘He did that way,’ hewillsayofme. Even some
if
do-teti-win-xtin-te hwe a-hwit-tcit-den-te hai-yaL a-tcon-des-ne
he does not catch, me he will talk And he thought,
about.”
deik kix-xak tce-nin-an mit-dai yis-xfin-de defik hai-yik hie
“This net he took out outside. Tomorrow this this way me
way way

a-hwiL-teit-den-te yis-xtin-de hai da-ne-se-da-te hai-yaL a-teon-
he will talk of. Tomorrow Iwill go fishing.” And he

des-ne a-tin-din yis-xfin-de da-n0-te-deL-te hai-yau da-tein-

thought, “Every- tomorrow everybody will fish.” And he
where

nes-dai hai-yaL a-teon-des-ne hai-yik a-hwit-tcit-den-te hai-

fished. And he thought, “This way he will say of me.” And

yaL a-tcon-des-ne hai-yik a-na-it-yau hai-yaL a-tcon-des-ne
he thought, “This way he did,” And he thought,
hai-yak a-wil-leL-te hai Liiw-xan hai-yaL a-tcon-des-ne x6 yi-
“This way will do the eels.” And he thought, aan
i
win-yin-te xoi-kyfi-ki-yat hai-ded hwit-Liiw-xan hai-ye-he
she eats them, woman who has these my eels, anyhow
suffered miscarriage
d6-x0-lin it-dau hai-yaL a-tcon-des-ne na-tes-di-ya-te yi-man-
they won’t melt And he thought, “I will go back.” Across
away.”

a-yl-nik ki-ye na-tes-di-yai ma tt-wim-ma yi-na-tcin hai-yaL
south again he went back forit along the from the And
shore south.

a-teon-des-ne mtik-a-na-di-wil-a-dii hai-ya ki-ye a-x0L-tcit-
he thought, mouth of the Klamath there again he told
den-ne nik-kyii-wif-fiitin-te hai meftk tee-in-deL-te nik-kyi-

him, “You will gotosleep; that during a will come You will
ut.
''Vot. 1.] Goddard.—Hupa Texts. 257

win-nin-te hai metik hai-ded Liw-xan te6d-xon-des-ne_ tcu-
gotosleep that during these eels,” he thought of him.

wa-al hai ki-ma-i* x6-la me hai na-a-a hai ma na-is-tewen
He that medicine, his in it hehad, that for he made it.

carried hand
along

a-teon-des-ne xa-a-wil-let-te hai-ya-dete teti-win-yiin-te hai-ye

He thought, “He will do that and then he will eat them.
man na-a-a hai ki-ma-i Lax d0o-x0-lin teit-tan defik Lax
For healways that medicine. For he will not eat. This way
that has nothing
reason

ki-ma-ii é-din kis-sa-wif-ya-tef hwe a-hwi-tcit-den-te hai mit
medicine without he will go into me he will say of this with
somebody’s mouth,

hai-ded hai kix-xak kin hwe do a-hwit-tcit-den-de hai-yau

this the net pole me if he does not tell.” And
a-tcon-des-ne d6-nu-hwon a-teit-yau hai-yaL a-teon-des-ne d6-

he thought, “Tt is not he did.” And he thought,

good
x0-lin nfif-yai hai-ded d6-ni-hwon-*x fin-di-yau La-x0-kya
You will not live. This not a good way you did. Just that way
dé-x6-lii nfi-yai x0 d6-teii-wif-xan detik x6 d0-tei-win-xan
you may not live. Evenif he does not this even he does not
eatch any way if eatch any,

hai-ye-he_ kis-le-te hwe a-hwit-tcit-den-te hai-ye-he Lan
even then they will me if he talks about. Even then many

eateh many
ai-la-te defik doi ni-hwon detk hai hwe hai do6-na-wa-te
they will This is good this this mine. He will not live
catch. way way

hwe d0-a-hwit-tcit-den-de dth-hwd hai-ya-miL-fi a-tcon-

if he does not tell me somebody.” And he
des-ne na-tes-di-ya-te tcon-des-ne hai-yaL a-tcon-des-ne da-
thought, “I will go back,” he thought. And he thought,
xwed auw-di-ya-te hai-yaL a-tecon-des-ne xwa na-seL-tewin-te
“What am I going And he thought, “For him I will make it.”
to do?”
hai-yaL a-tcon-des-ne detik tcii-wi-yi-it-te hwe xwa a-nauw-
And he thought, “This he will eat. I. for him will
way

* Leptotaenia Californica is held in the hand while the formula is being
repeated.

+A rattlesnake will bite him. This expression is used to avoid Liw, the
name of the rattlesnake, which being spoken might anger him.

Am. AROH, ETH. 1, 17.

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la-te na-a-a defik tce-i-yifi-hit tcii-wif-yfin-de xwa-wes-le-te

doit. He this way when he if he eats he will get
always stands enough.
has it

de-na-dii-win-tin-te hai-ded ki-ma-i mit tLe-na-nil-la-te hai
He will put in the fire; _ this medicine with hewillbuilda fire. This

mu-wii xwa-wes-le-de d6-x6-lin na-ta-auw xon-ta-teii detik
half, if he gets enough, he won’t carry to the house. This
way
a-na-tcil-la-te hai-yfik teii-wif-yfin-te hai-yaL a-tcon-des-ne
he will do. This way he will eat.” And he thought,
min-Ltiin-din yis-xtin-de da-na-ne-se-da-te hai-yfik tcii-wi-yii-
“Ten days I will fish. This way he will eat.”
it-te hai-yaL a-tecon-des-ne defik a-na-tcil-la-te hwe a-hwiL-
And he thought, “This way he will do. Me he will
teit-den-te hai-yfik a-na-it-yau hwe na-tes-di-ya-te kit na-
say of ‘This way he did.’ I will go back. Already
seL-tewih ya-xwa hai-yaL a-tcon-des-ne kfit me-neL-xe tcon-
I have for them.” And he thought, “Already I have he
made it finished,”

des-ne kit a-tin-ka-fin-te hai Liiw-xan a-tcon-des-ne a-tin-

thought. “Everything the eels,” he thought “every
ka-fin-te yii-wih-ytin-te hai-ye-he me-nai-liw-te hai-yd hai
kind will eat. Nevertheless _I will watch Those
them.
hwit-Liw-xan hwe néL-in-te ni-hwon-*x fin-te d6-x6-lif na-naL-
my eels I will look at. Good they They won’t dodge
appear.
do hai-yO hai Liw-xan kit a-tin ya-wii-yin kit-tewe yi-win-
those eels. Already every eats them. Kittewe eats
kind
yon hai hwe-hwé min-kil-en hai hwit-Liw-xan dd nas-dé
these mine; mifikilen these my eels. They don’t
dodge
hwe-hwé nit-win-hwon a-tin hai-yik a-win-neL-te hai-ye-he
mine. Good it is all. This way it will be. Nevertheless
miw-liw-te hai hwit-Liw-xan hwe a-hwiL-tcit-den-te hai-yik
I will watch my eels. He will say of me, ‘This way
them
a-na-it-yau hai ni-win-hwon-te kit ni-wit-hwon hwe hai na-
he did.’ That willbe good. Already it is good. iD will
seL-tewen hai-yik tcti-win-yfin-te kfit a-tii ya-win-yin-te hwe
make that. That way he will eat. All will eat them. it

me-neL-xe kit dd nas-d6 kin ni-win-hwon hai-yik a-win-
have finished. They won’t Already it is good. This way
dodge.

re ee
''Vou. 1.] Goddard.—Hupa Texts. 209

neL-te hai-yaL a-tcon-des-ne kfit ded na-tes-di-ya-te yi-man-
itwillbe. And he thought, “Now I will go back across
yi-ntik hai-yaL yi-man-yi-nfik na-in-di-yai hai-yau na-tes-di-
south.” And across south he got back. And he got back
yai yl-man-yi-na-tein ki-ye hai-yaL d6-xds-le hai ta-nan a-tin

across south again. And all gone that water. All
kit-dik-ki teis-tewen hai me da-wit-dit-ne-en hai-yaL ma

the banks he made that in they used to live. And for
slide out that

na-tes-di-yai yi-na-tcii ded hwa-ne kat a-tin mfk-a-na-di-
he came back. From the this only all. To the mouth of
south

wul-a-din na-in-di-yai d6-n0d-auw hai ki-ma-i xo6-la me
the Klamath he got back. He never that medicine hishand in.
put down

a-tecon-des-ne hat tim-ma-teciL-tewe nik-kyi-win-nfin-te hai

He thought that TimatciLtewe, “You will go to sleep _ that
metk a-tin tee-nil-le-te nik-kyi-win-nin-te hai mefik tLa-x6-
during all will dive out. You will sleep that while. I wish

kya nit-dje kis-da-te hai metk tes-deL-te tcit-tes-yai Le-
your mind would melt That while they will go.” He went

away. along.
nal-dii tcin-nii-yai tim-ma-tciL-tewe a-tecon-des-ne nik-kyi-
To he came. Of the Timatcittewe he thought, *You will

Weitchpec
wif-ftin-te hai metik yi-dik do-x06-lin tin-dil La-ai_ tee-
go to sleep that during east they will never go. One

wes-lin-te hai-ya-miL hai-ded hwe hai-ded Liw-xan hwe na-

for them And these my these eels I
will flow out.

daw-in hai-ded hai-yik hai-yaL tecin-nin-yai de-de metk

am this this way. And he came this in.
watching
hai-yaL a-tcon-des-ne de-de metik hwe na-diiw-in hai-ded
And he thought, “This in I watch these
hwit-Liw-xan hai yii-wif-yfin-te hai kit-tewe yi-win-ytin-te
my eels. These she will eat the  kittewe. She will eat
hai hwit-Liw-xan hai-yaL a-teon-des-ne de-de metik xo-
my eels.” And he thought, “hig in until
wiL-tsai-ye-te na-diL-*x Lax td n06-nfin-di-ya-te tcon-des-ne
it becomes they will Just water in one place they he thought.
shallow continue will stay,”
to live.

hai-yaL a-tcon-des-ne xXa-a-win-neL-te Lax Lan me-dil miL-
And he thought, “Itwillbethat way. Just many boats

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tedL-tfiik-te hai-yaL tcit-tes-yal tein-nif-yai de-de meftk kiit
he will count.” And he started. He came this in.
a-tin yu-wif-yfi hai-ya-miL a-teon-des-ne kfit a-tin yii-wii-
All ate them. And he thought, “Already all eat
yon hai hwit-td-nai hwe kat hai auw-lau hwe hai a-nauw-
my fish. I already that I have I that I was
done
la-te hai-ya-miL da-tcin-nes-dai kit me-niL-xe-teL tcon-des-ne
intend- And he fished. “Now Iam finishing,” he thought.
ing to do.”
hai-ya-miL da-tcin-nes-dai hai-ya-miL a-tcon-des-ne detik
And he fished. And he thought, “This
way
tewo-la-din yti-wiL-xal mit hai-yaL ke-na-wil-na x0-la me
five mornings after.” And he cooked it his hand in
sa-an hai ki-ma-ti hai-ya-mit a-teon-des-ne defik a-wil-leL-te
lying that medicine. And he thought, “This it will be
way
hai-ded hai-yaL tei-wif-yan hai-ya-miL a-tecon-des-ne detik hie
this.” And he ate it. And he thought, “This of
way me
a-hwiL-teit-den-te xa-a-na-tcil-lan xdw hwe a-hwiL-tcit-den-te
he will say, ‘That he did Ithink.’ Me he will talk about.
hai-ya-miL detik hai-ya de tei-wif-yin-te hai-yaL xwa-wes-
And this way here he will eat. And he will get
le-te hai-ya hai ki-ma-i en hai de-di-wif-an hai-ya-miL
enough. There the medicine that he put in And
the fire.

hwe hai Liw-xan hai-ya-miL hai wif-xai-netw-te hai-ya-miL
my eels. And that he will talk about. And

hai-yik hai-ya ni-wif-hwon hai ki-ma-i' hai-ya-mit hwe
this way _ there it is good that medicine. And me
hai-yik a-na-it-yau hwe a-hwiL-tcit-den-te kit ded-de metik
‘This way he did’ me he will say of. Now this place in
kat hai-yadk kfit me-neL-xe hai-yik a-wil-leL-te d6-Lin-te
now this way I finish. This way it will be. Not many,

Lu-wanh ta a-hwi.-tcit-den-te hai-ya hai-yik hwe hai-yak
one maybe will say of me, ‘There that way me that way
hai-ded kfit xa-fin-Liin-te a-tif-x0-fi-te yi-tan hai do-
this.’ Now it will be Every kind eats. The
that much.

nu-hwon hai-ye-he yi-tan hai-yaik a-di-ya-te hai-ded wes-yo

bad even if they eat this way it will be this I like
hai dd-win-da a-tin d6-win-da hai-yik wiin-xai-netiw-te hai-de
that do not stop. All donot stop. This way hewill talk about these
''Vor. 1.] Goddard.—Hupa Texts. 261

t0-nai hai-yik teii-wi-yfif-it-te hai-de ki-ma-i mit _hai-ya-

fish. This way he will eat this medicine with. And

miL ded kfit hai-yik xwa na-seL-tewin-te kfit a-den-ne me-
this now this way forhim I will make it.” Now he said,

neL-xe-teL ded kfit me-neL-xe-teL defik win hai me-niL-xe-teL

“T am about Now Iam aboutto This for I am finishing.

to finish. finish.

kit ded na-tes-di-ya-teL yi-man-yi-ntik

Now Iam going home across to the south.”

TRANSLATION.
Formula for the Eel Medicine

Across the ocean towards the south were three bodies of water.
Yimantiiwifyai went there. He saw there the red eels which
never come to this world. ‘They will come,” he thought. The
bank of the lake slid out and some of the eels went out with the
water. Yimantiwifyai himself walked along the shore and
accompanied the eels until he came to the mouth of the Klamath
river. There they stopped and waited for him. There at the
mouth of the Klamath a Timatcittewe (one who stops the run
of fish) lives. ‘You who stop the run of fish, you will go to
sleep,” thought Yimantiiwinyai, “and the fish will go through
without your knowledge.”

Yimantiwinyai walked along the Klamath accompanying the
eels until he came to Weitchpec, where another Timatcittewe
lived. Yimantiwinyai said to him, “You will go to sleep; fish
will go through without your knowledge.” “They will never go
on up the Klamath,” thought Yimantiwinyai. “A mountain
shall project into the water to prevent it.” He went on up the
Trinity. He saw that the eels were coming along.

When he got quite a way up he thought, “These eels won’t
go on towards the south; they will stay in the waterfall at
Xaiyame.” “I will go back again,” he thought. “I don’t want
a minkilen to eat my eels,” he thought, “but if she does eat
them, these eels of mine won’t die. Kittecwe may eat them with-
out harm; the eels won’t die; they will be good and many will be
caught.” “Ten canoes will be filled with them,” he thought.
''262 University of California Publications. (Am. Arcu. Era.

He went back again. “I will do this again; I will go back
across the ocean towards the south.” When he got back there
he thought, “I will go again; I will take them with me.” He
went northward again to the mouth of the Klamath. “You
will go to sleep,” he thought of the Timatcittewe. ‘Your heart
will go to sleep; without your knowing it the eels will go past.”
He walked along accompanying the eels to Weitchpec. ‘This is
the way it will be done,” thought Yimantiiwinyai, “they won’t
go on; they will stay here,” he thought. ‘They will say of me,
‘He did this.’ Kittewe will eat them without harm. My eels will
not melt away. Minkilen may eat them without harm. Ten
canoes shall be filled with eels. It will be that way everywhere.
It will be good,” he thought.

He went back south across the ocean. “I will go again,” he
thought. “I want my eels.” He went along the shore from the
south until he came to the mouth of the Klamath. He said to
the Timatcittewe, “You will go to sleep. My eels will go on
when you go to sleep.” He went on up the Klamath to Weitchpee.
“Soon you will go to sleep,” he said to the TimatciLtewe. “Only
one river will fiow for you, my eels; this one, my river. In this
my river the eels will go. They won’t go east,” he thought.
‘A mountain will project into the water in front of them. One
river will flow out for you. They will go into this one,” he kept
thinking. “He will say of me, ‘He did that way.’ Now I will
quit.”

As he went along he looked at the eels. ‘They won’t go into
this river (Klamath),” he thought. ‘They will live in this river
of mine even when it becomes shallow. He (the coming priest)
will do this way,” he thought. ‘He will say of me, ‘He did that
way;’ he will do this way with the eels.” Then Yimantiwinyai
ate them where he had cooked them. ‘He will say of me,‘I hear
he did this way.’ He shall eat eels there for five days.” He did
not eat all of those eels. ‘This is the way he will do,” Yiman-
tiwifyai thought, “when he gets enough he will throw the
remainder in the fire; with this medicine he will tell of my deeds.
This way he will do for five mornings.”

“When a woman is through with her period of seclusion she
may eat the eels; they will not die. She may eat them if she is

j
}

 
''Vou. 1.] Goddard.—Hupa Texts. 263

hungry,” he thought. Yimantiwinyai fished for eels thinking,
Hereafter the priest will do this way; he will say of me,‘He did
that way.’” “Even if he does not catch anything, nevertheless he
will talk about me.” Then he took the net outside. “Tomorrow
he will talk about me this way. Tomorrow I will go fishing.
Everybody will fish tomorrow.” Yimantiiwifyai fished and
thought to himself, “He will say of me this way he did.” “A
woman who has suffered miscarriage may eat them without doing
harm; even if she eats them the run of eels will not disappear.”
“JT will go back,” he thought.

Then having gone back he soon came along the shore again
from the south until he came to the mouth of the Klamath. There
again he said to the TimatciLtewe, “ You will go to sleep, and
while you sleep they will go past.” Yimantiwinyai was carry-
ing along medicine in his hand while he was saying this. “He
(the coming priest) will do that, and then he will eat them,”
thought Yimantiiwifyai. That is why he always carries the
medicine. If he eats the eels without the medicine he will be
bitten by a rattlesnake. ‘You will not live,” he thought, “this
was not a good thing that you did. I wish that you may not
live. Even if he does not catch any eels he must talk about me.
Even then many eels will be caught. If he does not talk
about me he will not live.”

“T will go back,” he thought. “What amI going todo? I
will do this for him. This way he will eat them. If he eats,
having the medicine in his hands as I have it, he will get enough.
He will put the remainder in the fire with this medicine and burn
it. He will not carry to the house what is left after he gets
enough. This is the way he shall do; this is the way he shall
eat. Ten days I will fish,” thought Yimantiwifyai. ‘This way
he will do,” he thought. ‘He will say of me,‘He did this way.’
I will go back. Already I have finished. All kinds of people will
eat the eels. I will watch theeels. Iwilllookatmyeels. They
appear good. They won’t dodge away from the net. Already all
kinds of people eat them, even kittewe, and minkilen. My eels
won’t dodge away from the net. Allis good. It willbe this way,
nevertheless I will watch my eels; he will say of me,‘ He did this
way.’ They will be good. Already they are good. He (the
''264 University of California Publications. (Am. Arcu. Era.

priest) will eat this way. Everybody will eat them. I have
finished. They won’t dodge. Now I will go back across to the
south.”

When he got back the water in which the fish lived was all
gone. He made the banks of the ponds slide out. Then he
came back from the south along the shore of the ocean to the
mouth of the Klamath. He never ceased having the medicine
in his hand. “You will go to sleep,” he thought of the Tima-
teittewe. “While you sleep, they will go by. I wish some-
thing would cause your mind to melt away. They will go while
that happens.” Yimantiiwifyai went along to Weitchpec. He
thought concerning the Timatcittewe, “You will go to sleep.
The eels will never go to the east. Only one river and that mine,
will flow out for them. I will watch my eels.”

He came up to Hupa. “Here in this valley I will watch my
eels,” he thought. ‘“Kittewe will eat them. Even if the river
becomes shallow they will live in some deep places. Many
boats filled with eels shall be counted. Every one ate them.
Every one has eaten my fish. Already I have done that which
I was intending to do.” He fished. “Now I am fishing,”
he thought. “He shall do this way for five mornings.” He
cooked it with the medicine lying in his hand. ‘It shall be done
this way,” he thought. He (Yimantiiwifyai) ate the eels. ‘He
will say of me, ‘He did this way.’ He will eat them here as I
have done. When he has enough he will put the medicine in the
fire. This medicine is good. He will say of me, ‘He did this
way.’

“Now here in this place I finish. This is the way it shall be.
Not many shall say of me, ‘He did that way.’ Every kind of
people will eat them. Even if bad people eat them I do not want
that the eels shall stop coming. They will not stop. This is
the way he will talk of the fish. He will eat them in this manner
with the medicine. This way now I will make it for him.”
“Now,” he said, “I am about to finish.” “I am finishing for
him. Now Iam going home across the ocean to the south.”

 

 

 
''Vor. 1.] Goddard.—Hupa Texts. 265

XXVIII.
Formula for the Salmon Medicine.*

xas-lin-din e-nah ya-teL-tewen ta-kiin me-ya-dt-wil-wauw
Xaslindii it was they grew three of They began to talk

them. about it.
xwed-diik-kyauw a-dn-ne ya-tcon-des-ne kyii-wif-ya-in-yan
“How will it be,” they thought “TIndians
nan-deL-te hai-ya-hit-teit-i yo-yi-dfik-ka teit-tes-yai na-nin
when come And then Orleans he went. Two

to be.”

win-da xon-na ya-del-tse hai yi-dik  teit-tes-yai hai-yaL
stayed for him waiting who east went. And

Lu-wih a-den-ne xit-fii-xdw xon-na_ des-dil-tsen hai-yaL

one said, *T don’t think for him we better And
wait.”
t6-tein tce-nif-yai hai-yaL a-tcon-des-ne tse xai-tsa tol-tewen
to the hewentdown. And he thought, “Stone cup let it grow.”
river

hai-yaL tet-tewen kit hai-ya-hit-djit-in hai me Lok teL-

And it grew. And then it in salmon
tewen hai a-teon-des-ne kfit a-di-yau hai-yaL kat x0L-tcit-
grew. He thought, “Already it has And All he said

happened.” right,”
den-ne hai-ya-hit-djit teit-teL-men ded xfin yit-de mtk-a-na-
to him. And then he made it this river down. Mouth of
swim
di-wiil-a-dii tce-nit-men-nei hai-ya-hit-djit ti-wim-ma nai
the Klamath he made it swim And then shore along from
out. there

*Told at Hupa, June 1901, by Robinson Shoemaker in whose family the
celebration of this medicine is an hereditary trust. The priest performs the
ceremony in ceremonial dress, with beads around his neck, and his face painted
red. He carries a fisher-skin quiver. When he has caught the salmon at the
fishing-place in Sugar Bowl valley he cuts it with a stone knife, holding his
breath while he does it. He then builds a fire and cooks the fish. He
places incense root, Leptotaenia Californica, in the fire saying, “Kydle, may
there be many salmon.” For ten days following he does not drink water.
One meal a day is eaten at the exact time the sun reaches a fixed mark in
the sweat-house. The meal is eaten from new baskets and is cooked by a
woman chosen for the duty. She is dressed in a beaded dress. A male
attendant remains in the sweat-house to attend to the fire. The priest keeps
the incense root in his hand at night that he may not have dreams. He is
careful not to say evil things for what he says or dreams will happen. He
prays every night for many salmon. He does not eat salmon during the
remainder of the year.

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266 University of California Publications. (Am. Arcx. Ers.

yi-nfik na-teL-men nin-nis-an min-na na-is-men-nei_hai-ya-

south he made it World around he madeit swim. And
swin.
hit-djit ded xin yit-da-tein ye-na-wiL-men xai-ya-me na-iL-
then this river from the he made it To Xaiyame he made
north swim in.
dim-men-nei_ hai-ya-hit-djit hai-ya ted-di-wit-xit  at-tcit-
it swim back. And then there he questioned it. He said,

den-ne da-xwed fin-di-ya-te da-x6-a-tcin-te nit-tcii-win-yfin-de

* What will you do bad person* if he eats you?”
hai-yaL-ii da-wes-lel hai-yaL-fi a-tin-ka-fin-te aL-tcit-den-ne
And it swam around And concerning he asked it.
in one place. every kind
tse-es-dit-dii da-il-lel hai-yat-fin aL-tcit-den-ne da-xwed ti-
A little while it always And he said, * What
swam.
di-ya-te xoi-kyain-ki-yat nit-teti-wii-yfin-de hai-yaL-fi La-ai-ix
will you woman who has if she eats you?” And at once
do suffered miscarriage

teit-dei xa-wil-lat hai LOk tew6-la-dim yis-xan siL-tfin-*x hai

it died. Floated on that salmon. Five days it lay the
the water
no-niL-tin-dii hai-yaL yit-de-yi-man na-in-deL xf-Le-dfin
he put it place. And down across they went in the

morning.

hai-ya-hit-djit-iin hai-ya nini-kyii-wiL-aL hai-ya ké-ya-wib-na

And then there he cut it. There they cooked it.

mix-xa-tce-x0-len ma de-di-wil-lai hit-djit-fin hai min ké-ya-

Incense root for it he put on Then it with they

the fire.

wiL-na hai-ya-hit-djit-fin hai-ya ya-wif-yan hai-ya-hit-djit-fn

cooked it. And then there they ate it. And then

hai-ya a-tin a-kil-lau na-kis-its detik a-iL-in-te tcon-des-ne
there all they did. They shot “This they willdo,” he thought,

things at mark.
kyii-wif-ya-in-yan na-nan-deL-te hai-ya-hit-djit a-den-ne
“Indians when they come.” And then he said,
a-tin hwik-kya na-no-diL hai-yaL Le-na-nil-lai hai-ya-hit-djit
“All from me go away.” And he built fire. And then
ma de-dii-wif-an a-tcon-des-ne kyi-win-yan-in-yan ni-hwdn-*x
forit he put in He thought, “Indians well
incense.

**Bad persons” are those mourning recently dead relatives, women
during menstruation, and after child-birth or miscarriage.

 

 
''Vor. 1.] Goddard.—Hupa Texts. 267

yii-win-yfi-iL-te kyi-wif-ya-in-yan na-nan-deL-te nu-hwon-*x

will eat, Indians when they come Well
to be.
yit-da-wes-le-te kyii-wi-yfil teL-tewin-de d6-x0-lin ki-yauw
will get enough food when it grows. Won’t birds
tewii-y6-wil-lel min-ne-gits yik-kyi-win-yan-ne-he nti-hwon-*x
bother it. Little even if he eats well
yit-da-wes-le-te d6-x6-lin tewifi-yd-wil-lel nit-hwon di-hwo
he will have They won’t bother it. Will be good what-
enough. ever
teL-tewin-te di-hwo dik-gyfii a-dii-win-weL-de La-ai-ix au-win-
grows. Whatever here anybody says really it will
net-te hai-yaL-ii yi-nfik kai yi-man-tcii na-na-nin-deL
happen.” And south across they went over.

do-fii-kya na-nit-dauw-x6-lfin hai yo-yi-dik-ka_ teit-tes-yai

They did had come back that one Orleans went.
not see
hai-ya-hit-djit-ih tai-kyiiw na-ya-is-xfit xon-ta na-ya-is-xat
And then sweathouse they toredown. House they tore down.
hit-djit-G xai-ya-me-teii tee-na-nin-deL hai-ya-hit-djit-an
Then Xaiyame to they went back. And then
hai-ya it-man no-na-nin-deL wit-na-ya-x0-wil-yan _ hai-ya
there ane they sat down. They watched their
side

x0-l6-ka hai-ya-hit-djit hai La-win Le-nal-dii tce-na-in-di-yai

salmon. And then the one Weitchpee came back to.

sai-kit-dii-fii-kya Lok mit-Le-te ye-nin-dil-lii-ye na-tin-nox
He was surprised salmon scales had washed ashore the Trinity
to see

yit-da-tcin-kai hai-ya-hit-djit-fin mna-tes-di-yai na-in-di-ya-yei

up along. And then he came back. He got back.
sai-kit-dii-fin-kya x0-wif tas-ya-ye-x0-lfi hai-ya-hit-djit-in
He saw with surprise from him they had gone. And then

ya-x0-teL-xa xai-ya-me  na-ya-xoL-tsan hai-ya-hit-djit-in

he tracked them. Xaiyame he found them. And then

a-den-ne xa don hwe __ tse-ye-kyauw-hwik-kit na-se-da-te

he said, “All I (at the upper end of will sit down.
right, Hupa valley)

hai-ya me-nauw-liw-te da-x6k-a-fin-te tcei-wii-yin-teL-de hwe

There I will watch. Bad person would eat I

ta-nauw-ti-hwit-te hai-yik n6o-wfit-nfii-xfin-netw-te kyt-win-

will take out. That way they will talk about us Indians
ya-in-yan na-nan-deL-te hai-ya xa-a-na-it-yau tcit-den-te.
when they come. ‘There that way he did,’ they will say.”

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''268 University of California Publications, [Am. Arcu. Ern.

TRANSLATION.
Formula of the Salmon Medicine.

Three immortals came into being at Xaslindin. They began
to talk about what would be when Indians should come into
existence. One of them went away up the Klamath river. The
other two remained waiting for him. ‘I don’t think we better
wait for him,” said one of those who remained. He went down
to the river. “Let a stone cup become,” he thought. And it
became. And then in it a salmon became. “Already it has
happened,” he thought. ‘It is finished,” he told his brother.

He made the salmon swim down the Trinity and Klamath
rivers to the ocean. Then he caused it to swim along the beach
southward. Having gone entirely around the world, he came
back with it from the north to the mouth of the Klamath again.
He made it swim back up the Klamath and Trinity rivers to the
starting place.

There he questioned it. ‘What will you do if a person with
a bad body eats you?” he asked. The salmon swam around in
one place. He asked it about every kind person. After each
question it swam fora short time in one place. Finally he asked,
“What will you do if a woman who has miscarriage eats you?”
It died at once. It rose to the surface of the water. Then he
took it and placed it on the shore where it lay for five days.

After the five days, in the morning, the two brothers went
down the river and crossed over to the place where it lay. The
one who was officiating cut the salmon and cooked it there. He
put incense root in the fire with which he cooked it. When the
salmon was done they ate it. When they were through they shot
at a mark and had all kinds of games. “This is the way Indians
will do when they come,” he thought.

Then he said, “All of you go away from me.” Having built
a fire he put incense root in it and prayed. ‘Indians when they
come into existance, will eat this happily,” he thought. “They
will have plenty of food when the time comes for it to grow.
The birds will not bother it. It will be good wherever it grows.
Whatever anyone says will happen.”

 

 

 
''Vou. 1.] Goddard.—Hupa Texts. 269

The two brothers went up the river and crossed over to their
home. They found the one who had gone up the Klamath was
not yet come back. Then they tore down the house and the
sweat-house and went back to Xaiyame. There, one on each side
of the river, they took their stations to watch their salmon.

When the one who had gone on the journey, came back to
Weitchpee and started up the Trinity he was surprised to see
salmon scales scattered about. When he got back where they
had lived he found they had departed. He tracked them to Xaiyame
where he found them. ‘“ Well,” he said, “I will take my place at
the Tseyekyauwhwikfit. There I will keep watch. The salmon
which a bad person would eat, if it were caught, I will take out
asit passes up. Indians when they come into existence will make
mention of us. ‘At that place he did that,’ they will say.”
''270 University of California Publications, (Aw. Arca. Erx

 

XXVIIIL .
Formula of the Rain-rock Medicine.

yas-tsim-me min-Lin LiL-Lii hai-ya-mit yi-nfik teit-tes-yai
Yastsime ten brothers And south went
(lived.)
2 La-win yi-nfik nin-nis-an ndf-a-tein hai-ya teii-win-da dik-
one of South the world’s end there he stayed, .
them. |

gyi yi-nik nin-nis-an n06n-a-din hai-ya-mit-fin min-né-djo-
here south the world’s end. And after a

4 x0-miL fin-kya x0-kit ye-kyii-wes-tee yii-din-né-mit hai-yo

time he per- onhim _ the wind blew in. After a time there
ceived
Le-de-eL-ta detik fit-kyO xa-te-mas tes-deL yi-difi-hit xon-ta
inacorner this big rolled out frost. Finally house

of the ground
6 metik da-xwed-dahi a-di-yau tcon-des-ne hai-yaL-fi mfix-xa-

inside “What is it going to do?” he thought. And incense
tee-x0-len a-de-iL-kit hai-ya-miL tcit-tes-yai yi-na-tcin yas-
root he took with And he started from the Yas-
himself. south.
8 tsim-me na-in-di-yai hai-ya-miL x6 tcit-te-te-en di-hwe-e dé-
tsime he came back to. And in he looked Nothing

vain around.
teiL-tsan hai-yaL-f La-ai-ix tcit-tes-yai mi-me yi-man-tcii

he found. And really he started Mime __ on the other
away. side
10 tee-nin-yai sai-kit-dii-fii-kya hai-ya Li-wfi na-nes-da-xo-lif
he came out. He saw with surprise there one sitting.

hai-ya-miL-in nit-ta na-wit-yai yas-tsim-me dfn-xd_ ki-ye

And back he turned. Yastsime once again
12 na-in-di-yai da-xwed-dah_ tcit-den-ne tLa-xd hai-ya_hai-ya-
he came. “What is the he said just _— there. And
matter?”
miL-f y0-x0-miL a-x0L-tcit-den-tsi kyii-wif-ya-in-yan don
from some he heard say to him, “Indians
place

*Told at Hupa, December 1901, by Emma Lewis, whose father belonged
to the southern division of the Hupa.

 

 
''Vou. 1.] Goddard.—Hupa Tects. 271

na-nan-deL-te dik-gyfim yi-de nin-nis-an noi-a-din don kit-
will become.” Here north the world’s end

teint yan-xfits-ei hai-ya-miL a-xOL-tcit-den-ne kat don tas-yai

sickness flewup. And he said to him, i Fie
e
hai mi-ne-en hwe-en don kit dik-gyfi me-nai-liw-te hai-ya-
those spirits I here am going to And
used to be. watch.”
hit-djit-ii kit tcit-tes-yai yi-na-tcii hai Li-win hai yi-nik-
then he started down that one who south

a-nin-nis-an non-a-din tsis-da-ne-en hai-ya-miL-fii x0-x0-tin-

the world’s end used to stay. And XOxGtinit
nit yi-nfik-kai-kfit-tcin hai-ya we-na-nil-lai hai-ya-hit-djit-in
above the creek there he built a fire. And then
kat teit-tes-yai yi-de xas-lin-dii yi-na-tcii tce-nif-yai xas-
he started down Xaslindiii from the he came out.
south
lin-kai-yi-dik ffi-kya Li-wii na-nes-da-x0-lii xas-lin-din
Above Xaslindin he saw one sitting. Xaslindii

ereek

yi-dik-a-tcin ¢fin-tewii* kis-xan mei Le-na-nil-lai xai-ya

up east pepper-wood standing under he builtafire. Xai-
tree yame
metik yi-na-teii ye-tcei-wif-yai La-x6 dO x0-nin da-di-wes-a-
into down he came. Just his face he could hardly

te-ne-wan xos-kfits-mit hai-ya-miL-fifi xai-ya-me niL-man

hold pointed on account of And Xaiyame each side
to it the cold.
no-na-nin-deL-x6-lan yi-man-yi-de na-nif-yai  nil-lin-kin-din
they had sat downhesaw. Across and he went from Niliikindin.
down
hit-djit nai-yi-nik nit-ta mna-wit-yai nil-lin-kin-din hai-ya-
Then back south back he turned to Nilifikindif. And

hit-djit Le-na-nil-lai hit-djit a-tcon-des-ne defik a-win-ne-liL-te
then he built a fire. Then he thought, “This he will do

way
hai hwe hwin-nis-te tcd-naL-tsit hai-ya-hit-djit de-di-win-
who my body knows.” And then he put in

an-nei hai mix-xa-tce-x6-len hai-ya-hit-djit-fiii yit-de tcit-tes-
the fire that incense root. And then north hestarted.
yai hai yi-dtik-yi-de me-is-yai mit a-lo-tse hai-yik x0-lin

Up the hill to he went then itwas “This way
the north warm.

* Umbellularia Californica.

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272 University of California Publications. (Am. Arcu. Erx.

a-di-ya-teL tcon-des-ne kyii-win-ya-in-yan na-nan-deL-de hai-
it will be,” —_he thought, “Indians when they come
to be.”

ya-miL-in yi-dfik-yi-de ki-ye we-na-nil-lai kit hai xa-is-
And up the hillnorth again he built a fire the he got

ya-din hai-ya-mit-fin yi-de din-nfii-xd-ye-tcin xot-da-wii-yai
up place. And north down the hillside he went.

hai-ya-hit-djit-fin djic-taii-a-din yi-man-teii hai nil-lin yi-de-

And then Djictanadin across from the creek north
e-kfit-tcin-tein tin yi-dfik-en-tcii Le-na-nil-lai hai-ya-hit-djit-
a short way the road above, he built a fire. And then

th tee-xfiin-neiw dik-gyfii te-na-nil-la-te teon-des-ne hwe
he commenced “Here they will build he thought. ST
to talk. a fire,”

na-tse Ow-tsil-lit-te kyi-wif-ya-in-yan mik-kyfin-sa-an hai

first will know Indians’ hearts

da-xwed-a-in-te tcit-ti-win-na-hwit-de hai-ya-hit-djit-fin — tcit-
whoever . will pass there.” And then

tes-yai hwe hwim-mit-na-tal deOx wiiw-kiin-lit-te hai-ya-miL

he aT my foot this way _ will lean up. And

started.

xa-kyii-wite-tce-lit-te hwe na-tse teii-hw6d-hwe-it-te hai-ya-de
from the ground the wind Me first he will eall. Then
will blow out.

na-tse tcd-hwe-iL-te dik-gyfim yi-nik nin-nis-an n06n-a-did
first they will call here south world’s end

hai stiw-da-ne-en-din hai-ya-dete teii-hwoi-hwe-e-te dik-gyfin
where _ I used to live. Then he will call me here

yi-de nin-nis-an non-a-tcim hai-ya-tcin tceii-win-da-ei na-tse

north world’s end.” There he stayed first
tedL-sil-lil hai hai-yal a-den-ne hai-yik a-win-ne-lit-te xd
knew it that And he thought, “This way he will do it if
one.
hai-yak nin-x6-win-tin-te hai-he hwe a-hwit-tcit-den-te hai
this way frost is. Then me he will say of, ‘That
one
tein hai-yak a-it-yau La-x0-kya hai-yik a-win-neL-te hai
they that way he did.’ I wish, that way he will do who
say :

hwin-nis-te wa-n0n-x6-win-ne-hwiL-te hai kyi-wif-ya-in-yan-

my body will talk about. In the Indian world
ta-din na-dt-win-tewit hai mitix-xa-tee-xd-len Lax xon-sel-its
fashion he let go that incense. Just a little warm

 

 

 
''Vou. 1.] Goddard.—Hupa Texts. 273

mil. da-na-kit-dti-wit-tce-it-te hai-ded mfix-xa-tee-xd-len de-di-

with the wind will blow gently this incense if they
auw-hwit-de La-x6 nin-nis-an né-djit da-nai-wit-kil-lit-te

put it in the Just mountain middle fog will stay.”

fire.

hai-yik n0-nifi-an.
That way he established it.

THE PRAYER.
yi-tsin te-nal-dit-d6-te yi-de kan te-nal-dit-do-te yi-dik
“West it will draw back, north too it will draw back, east
kai te-nal-dit-d6-te yi-ntik te-nal-dit-d6-te nais-xtin-te na-nt-

too it will draw back, south it will draw back. There will It willbe
be sunshine.

win-hwon-te nin-nis-an metk na-x0-wiL-tin-te nal-hwin-te
good weather the world over. It will be wet. Will melt away
nin-x0s-tin-ne-en na-win-tau tee-na-xon-neL-tin

frost used to be. It will settle I brought it down.”
down.

TRANSLATION.
Formula of the Rain-rock Medicine.

Ten brothers lived at Yastsime. One of them went away
toward the south. At the end of the world to the south he stayed.
After a time he felt the wind blow on him. Frost rolled out of
the ground in big chunks. ‘“ What is it going to do?” he thought.
He took some incense root with him and started back south.
When he came back to Yastsime he looked around. He saw
nothing. He went on and came down opposite Mime. He was
surprised to see some one sitting there. He turned about and
went again to Yastsime. “What is the matter here?” he asked.
From some place he heard a voice say, “Indians will become.”
Here at the world’s end toward the north sickness flew up.
“Those weather spirits who used to be here have gone away,”
he told him.

Then that one, who used to stay at the world’s end at the
south, started down the river. When he came to the creek above
Kslick’s he built a fire. Then he went on down, coming out on
the river bank south of Xaslindin. He saw someone sitting

AM. ARCH. ETH. 1, 18.
''274 University of California Publications. (aw. Arcu. Brx.

above Xaslindin. He built a fire there where a pepper wood tree
was standing. He went down to Sugar Bowl. The wind was so
cold he could hardly face it. He saw someone had taken up
his abode each side of the fishing place at Sugar Bowl.

Then crossing the river he went below Nilinkindin. He turned
back to Nilinkindii and built a fire there. ‘Here he will do this
who knows my body,” he thought. Then he put incense root into
the fire. He started down river climbing the mountain. When
he got up the hill he was warm. “This way it will be,” he
thought, “when Indians come to be.” He built a fire on top of
the hill and then went down to the northern side.

On the north side of the creek opposite Djictahadii above the
trail he built a fire. Then he commenced to talk. ‘Here they
will build a fire,” he thought. “I first of all will know Indians’
hearts when they pass.”

Then he started back. ‘I willlean my foot up this way. The
wind will blow up from the ground. They will call me first at
the end of the world toward the south where I used tolive. Then
they will call me here at the end of the world toward the north.
There he stays who first knew it.” “This way they will do if
frost comes,” he thought. “Just this way it will happen to the
one who talks about my body. In the fashion of the Indian world
he will let go from his hand the incense. The wind, just a little
warm, will blow gently, if they put this incense in the fire. The
fog will stay in the middle of the mountain.” This way he
established it.

“West it will draw back, north too it will draw back, east too
it will draw back, south it will draw back. There will be sun-
shine. It will be good weather in the world. It will be wet. The
frost that used to be will melt. It will settle down. I brought
it down.”

 

 

 
''Vou. 1] Goddard.—Hupa Texts. 275

FORMULAS OF PRIVATE MEDICINES.
XXX.
Formula of Medicine for Pregnant Women ( Deer’s Medicine. )*

nin yei-tcin don a-nin-di-yau kit-La-xfin kyi-wii-ya-in-

You they say did that way, deer offspring
yan nin-nis-te me te-il-tewen-ne-dfin e-il-wil kin-fit-*x nai-

your body in thetimewhenit grew. All day you chew.
in-xa_ kin-fit-*x hai-ya-min Lax na-kfite nit na-il-tsit mite-

All you chew. And with- onrocky with falls
night out place you
harm

dje-6-din nin kyii-wif-ya-in-yan ma a-niin-di-yau_ hai-ya-miL
the child. You people for do that way. And
a-en-nii hai nit-L6-we hai-yiik auw-di-ya-te hai-ded nit-Ld-we
it does it this your That way I will fare this your

medicine. medicine
miL
with.

TRANSLATION.

Formula of Medicine for Pregnant Women ( Deer’s Medicine.)

They say, deer, you do this way when the young grow in your
body. All day and all night you chew this brush. You drop
your young without harm even in rocky places. You do this
way for the sake of people. It is your medicine that does it.
By the use of your medicine it will happen the same way to me.

*Told at Hupa, June 1901, by Mary Marshall.
The formula is said to the growing shrub, Ceanothus integerrimus. The
tender shoots are then taken and chewed. The practice is followed during
the first three months of the term to keep the foetus of moderate size.
''276 University of California Publications. (Am. Arcu. Era.

XXXII.
Formula of Medicine for Pregnant Women ( Bear’s Medicine. )*
nin-nis-an min-né-djit hai-ya a-na-tcit-yau sats na-wa-
World in the middle there she got that way bear while

2 né-djox kyi-wif-ya-in-yan -xon-nis-te me _ teL-tewen hai-ya
walking. Offspring her body in grew. There

e-il-wil ke-fit-*x ta xfi-Le ke-fit-*x min-né-dj6-x6-mit dé-ma-
all day she every night she chewed. After a while

chewed,

4 a-din-niL-tewit hai-iii win-xoi-kyifi-na-i-ya da-xwed-dak-ki-
she couldn’t walk. Then _ she began to think about it, “ Why
auw auw-di-yau a-dim-mit ta-xifi-hw0d-6w mit-tis na-tenh-en

am I this Her own so large over it she looked.
way?” belly

6 kit auw-xa-tin-ne kyi-wif-ya-in-yan-ta-din hai-ded auw-di-

“T wonder if this Indian world this way Iam.”

way it will be
yau hai-ya-miL xwen-neik-kit-tcim tce-xa-neiw a-den-ne
And at her back it spoke. It said,
8 hwe don sa-hwil-liw hai en don kyt-wif-ya-in-yan ma
“Me patan your... Sit «is Indians for
mouth.”

a-nin-di-yau hai-ya-miL deox na-teh-if-hit ded fn-kya La
you are that And around whenshe looked this shesaw, one
way.”

10 xan-dik kit-tin-dfin-qitet hai-ya-mit  sa-wil-lai yis-xfin-hit

standing its leaves sour. And she put it Next day
in her mouth.

fin-kya na-na-is-ya-e-x6-lan hai-ya-miL a-tcon-des-ne hai-yaik

she found she could walk. And she thought, “This way

jg xo-lfin-teL kyii-win-ya-in-yan-ta-din hai-ded ki-ma-i mit hai

it will be Indian world, this medicine with. This

kat hwit-Lo-we hai-ye-he d6-x0-lii Lan hwin-nis-fe  tco-
ismy medicine. Anyhow not many my body

*Told at Hupa, June 1901, by Mary Marshall. This medicine is for the
same purpose as the preceding, and may be used along with it or alternately.

t Oxalis Oregana.

 

 
''Vou. 1. Goddard.—Hupa Texts. 277

naL-tsit-te kyi-wif-ya-in-yan-ta-teii na-de-tewit-te hai miL
will know. Indian world in I will leave it. It with
a-hwit-teit-den-te
they will talk to me.”
hai-yux tein a-na-tcit-yau
This they say she did.

TRANSLATION.
Formula of Medicine for Pregnant Women (Bear’s Medicine.)

While walking in the middle of the world Bear got this way.
Young grew in her body. All day and all night she fed. After a
while she got so big she could not walk. Then she began to
consider why she was in that condition. “I wonder if they will
be the way I am, in the Indian world?” She heard someone
talking behind her. It said, “Put me in your mouth. You are
in this condition for the sake of Indians.”

When she looked around she saw a single plant of redwood
sorrel standing there. She putitintohermouth. The next day
she found she was able to walk. She thought, “It will be this
way in the Indian world with this medicine. This will be my
medicine. At best not many will know about me I will leave
it in the Indian world. They will talk to me with it.”
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XXXII.
Formula of Medicine for Childbirth.*

nin-nis-an né-djit tein-nif-yai hai-ya nax keL-tsan sit-dai
World middle he came. There two virgins lived
teiL-tsan hai-ya x0.L-tel-lit La-a-djes yeti yit-tsin wif-a miL
he saw. There he smoked allday. Way west thesun then
himself was
tee-nin-deL ya-xon-neL-en hai-ya-miL yis-xfii-hit ya-kyi-wil-
theycame out. They looked And next day they found they
at him.
kyan-ne-x6-lan hai-ya-miL x6-xa ye-teti-win-deL tai-kyiw tee-
were pregnant. And after they wentin. Sweathouse
; him
x0-niL-ten ya-x6-siL-we mii Lax min-n6-ya-kin-tats-te-ne-en
they took they might for. Just they were going to cut them open.
him out kill him

hai-ya-miL yi-man-ti-wif-yai a-den-ne don ka-tsit kim-ma-i

And Yimantiwinyai said, “Wait, medicine
iiiw-tewe xtin-nis-teil-len hwi-win-tiiw hai-ya-miL a-x6L-tcit-
let me Basket-cup hand me.” And they told
make.
den-ne xat hai-ya it-tewe hai-ya-miL-im xat xon-ta-me
him, “Right here make it.” And there house in
teis-tewen x0n-din tcis-tewen hai-ya-hit-djit-in hai LOL na-
he made it. Of ashes he made it. And then the strapst
is-eL hai-ya-hit-djit sa-wif-xan x0-Le-kin yi-man tcit-teL-Li
were And then he put it into her across he rubbed it.
hanging her mouth; abdomen
up.
deOx na-is-din-nan mil kya-teL-tewi mite-dje-é-din hai-ya-
This he turned then eried a baby. And
way
mil yi-man mit-diL-wa xa-a-x0-lau deOdx xon-na-is-din-nfii-
across in turn he did the Thisway when he turned around
same thing.

* Told at Hupa, June 1901, by Mary Marshall.

t The strap referred to is one of elk-hide used in carrying the burden-
basket. It is used for the woman to pull upon while in labor. Compare
Dr. Washington Matthews, Navaho Legends, p. 106.
''Vou. 1.] Goddard.—Hupa Texts. 279

hit mite-dje-é-din ki-ye kya-teL-tewi hai-yix x6-lin-ten hai
baby again eried. This way it willbe to
those

dint hwe hwin-nis-te tc0-naL-tsit-te
who my body shall know.

TRANSLATION.
Formula of Medicine for Childbirth.

He came to the middle of the world where two maidens
were living. He smoked himself all day. When the sun went
down they came out to look at him. The next day they were
pregnant. Their brothers went into the sweat-house after him.
They were going to cut the girls open and then kill him. “Wait,”
said Yimantiwifyai, “I will make medicine. Give me a cup.”
“Make the medicine right here,” they said. Right there in the
house he made it of ashes. Then he hung up the straps of the
carrying baskets. He put some of the medicine in the mouth of
one of them and rubbed some of it across her abdomen. When
he turned around he heard a baby cry. When he had done the
same to the other he turned again and heard another baby cry.
“This way it will be with those who know my medicine.”*

* For another version of this incident, compare pp. 125-6.
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XXXII.
Formula of Medicine for the Birth of the First Child.*

tee-xol-tewe-dih tsis-dai yl-man-tii-wifi-yai yi-de-tcin tcin-

Teexdltewediii lived Yimantiwifyai. Down river
nif-ya-yei_ tseL-tce-dim na-t0-ndfi-a-din yi-nfik na-dfik-kan
he went. TseLtcedii along on the beach south. Along the

ridges
yi-da-tein hai-ya ye-na-wit-ya-yei hai-ya-miL tcin-nes-dai_ hai-
from the there he went. And he sat down.
north
yaL yi-na-tcin yel na-nin tstim-mes-Lon hai-ya-mil a-x6L-
And fromthe hesaw two women. And he

south

teit-den-ne naL-yetw no-hin kf hai-yaL n6-ya-nin-deL hai-
said, Rest you too.” And they sat down.

yaL a-teon-des-ne me-di-win-tewen  kiL-tein-nit-tiw hai-
And he thought he wanted to have intercourse
with some woman.

yaL-tin hai-ya n6-na-nifi-an hai tse-ka-tewfin-t0-me-neik hai-
And there he left that Tsekatewintdmeneik.

ya-hit-djit-i yit-de tcit-tes-deL hai tsfim-mes-Lon _hai-ya-
And then north went those women. And

hit-djit-ii x0n _ teit-tes-yai yi-nik tetik-qal ded yi-nfik

then he went south walking This’ south of
himself along. place

tsé-din hai-ya xwel-weL hai-ya ki-ye nax tsiim-mes-Lon yjit-

Willow there he spent There again two women

creek the night.

del-weL hai-ya xoi-ye yi-tsin x0n tse-ye-me xwel-weL hai-
spent the There under’ below’ he rock under he spent the

night. them himself night.

ya-miL ki-ye xa-a-tcit-yau ki-ye xoi-ye yi-tsin yit-del-weL

And again that he did again under below they spent
him the night.

*Told at Hupa, November 1891, by Emma Lewis.
7 This is said to be a stone, on which if a woman sits, she will be cured
of barrenness.
''Vou. 1] Goddard.—Hupa Texts. 281

xo-tein xot-daf-yai hai xoi hai-yaL-fin teit-tes-yai yi-nfik ded
Tothem it went down that his. And he went south this

nin-nis-an né-djox tetik-qal mit ki-ye d6-tcit-tes-ya-te sil-len
world the middle walking then again he did not feel like
along going farther.

tsfim-mes-Lon ta xoi-kyfin tes-yai yt-wit-din-hit d6-tcit-tes-

Women again hismind went to. Finally he did not

ya-te sil-len sai-kit-din fn-kya kin-kya-o* hai-ya  kis-xan

feellike goingon. He was surprised a white oak there standing.
to see

hai-ya-hit-djit-G hai-ya mit tcin-nes-ten hai kin-kya-6 kin-
And then there with # he lay that white oak
ye-kfit hai-ya-hit-djit-in kft teit-tes-yai yi-nfik hai-ya-miL-fin
hollow. And then he went on south. And
yi-nik-a-nin-nis-an-nodn-a-din tein-nif-ya-yei _hai-ya-hit-djit-
south world’s end he came to. And then
fi hai tein-nin-ya-dii na-tes-di-yai yi-na-teii na-wit-dal
the he came from place he started back. From the he came
south back,

yeii nai yi-na-tcin hai-ya na-wit-dal hai kin-kya-d-din hai-
way back from south there hecameto that white oak place.

ya-miL-ii hai-ya na-wit-dal mit mitc-dje-é-din dai-hwo-
And there he came along then baby some-

tei-xO kya-teL-tewi-we-tsi hai-ya-hit-djit min-na-na-wil-law

where he heard ery. And then about it he thought
hai nas-da-fin-de a-tcit-yau hai-yaL-fii mite-tcin din-nin
that some time ago he did that. And it facing
teii-win-yen sai-kit-din fin-kya hai kif-ye-kfit me-tcin an-tst
he stood. He was surprised that hollow tree inside he heard
it ery.

hai-yaL a-tcon-des-ne da-xwed-dik-kyauw a-6-ne hai-ya-hit-

And he thought how will it be. And
djit-tin hai-yO kin-mi-Ot-tse min-nat hai Le-nal-dite-tewin-
then that knur] around the it had grown
x0-lan-din min-nat tcit-dii-wit-tseL hit-djit hai mdak-ktt
together around he pounded it off. Then it on
place

da-na-deL-waL hai-yaL-fi La-ai-ix djet-waL hai-yo kin-kya-o
he poured it. And really it opened that white oak.

hai-yik a-di-ya-te teon-des-ne kyt-wif-ya-in-yan na-nan-
“This way it will be,” he thought, “Indians when they

* Quercus Garryana.

bo

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deL-te hai-yik d6-x6L-me-tsa-x6-win-sin-te tcon-des-ne hai-
come This way it will be easy for them,” he thought.
to be.

yaL-ih hai-yik-ke tce-nit-ten mite-dje-é-din ki-la-xfite fi-kya

And that way he took out the baby. A boy he saw

it was.
na-teL-ten tce-xdl-tewe-dif na-iL-dit-ten-nei hai-yaL-f hai-ya
He took it Teexdltewediit he brought it. And there
along.

na-is-te hai mite-dje-é-din d06-xoi-nes-yan kyi-wif-ya-in-yan
he carried that baby. He did not raise it. “Indians
it around

ma a-nauw-di-yau a-tcon-des-ne hai-yaL yi-de-kit-tcin tce-xfii-

for I did it,” he thought. And “ Yidekitcii Teexii-
netw-kit-tcii noi-na-seL-tewin-te tcon-des-ne a-dit-ta na-
eawkit I will bury it,” , he thought. In his sack
wiL-ten yi-de-kit-tcii tce-xfin-neitiw-kfit di-hwe-e d6-tciL-tsan
he put it. At Yidekitcii Teextinetwktt nobody he saw.
ki-xfif-nai-ne-en a-tin tsin-teL-deL hai-ya-mil xoi-nes-git
The Kixinai used all had run away. And they were
to be, afraid
of him.
hai-ya-miL_ tcit-teL-ten hai ki-xfin-nai na-diL ta x0-tcin
And he took it the Kixinai lived places to them
along
nu-win-na-hwil hai-ya-mit-ff ywti-din-né-milL Le-na-niL-ten
he went. And finally he earried it
all around
hai-ded nin-nis-an metk yit-wit-din-né-miL  tce-x6l-tewe-din
this world over. Finally Tcexdltewedin

na-in-di-ya-yei hai-ya-hit-djit a-na-tcil-lau-wei hai-ya-mit-in
he came back. And then he buried it. And

Lu-win tsis-dai nit-kya-kil-di-wim-me hai-ya tsis-dai min-
alone he lived Nitkyakildiwime there lived

there.
nin-miL-Le-dil-li hai-yik kim La x6-mite-dje-é-din hai-yik
Panther. That way too one his baby. That way
eh a-teit-yau kyii-wif-ya-in-yan ma a-na-tcit-yau hai-ya-miL
it he did. Indians for he did it. And
was
a-teon-des-ne yi-de-kit-tcim tee-xfin-netiw hai-ya-tein-te tcon-
he thought “ Yidekitcin Teextinetiw there it will be,”
''Vou. 1.] Goddard.—Hupa Texts. 283

des-ne hai-ya-mit ki-ye hai-ya xoi-kya-tcii tsin-teL-deL hai-
he And again there from him they ran off.
thought.

ya-miL-fii a-tcon-des-ne nin-nis-an metik tcit-teL-ten hai-ya-
And he thought world over he would And
take it along.

miL-an hai-yik kfm hai-yfik a-teit-yau hai-yik kan nit-kya-
that way too, that way hedid. That way too Nitkya-
kil-di-wim-me na-iu-dit-ten hai-ya-hit-djit hai-yik a-na-teil-

kildtiwime he brought it And then that way he
back.
lau-wei hai-yik kaif nin-nis-an meik x6 tcit-teL-ten tce-xol-
buried it. That too world over in hecarried it. Tcexdl-
way vain
tewe-din na-tel-dite-tewen ef hai mit-L6-we nas-dil-lin-te
tewedin grew that medicine that was to be.

hai-ya-miL teL-tewen tcim-me-yauw hai-ya-mil hai niL-kya-

And there grew small Douglas And that Nitkya-
spruces. one

kil-di-wim-me hai en hai mit-L6O na-teL-ditc-tewen nil-
kildiwime that was the medicine grew there

tewin-dil-mai* hai-yfik a-ya-it-yau hai na-nin hai-yaL hwe
yarrow. That way they did both of And me
them.
na-tse yi-man-ti-wif-yai teti-hw6d-ii-hwe hai-ya-miL niL-kya-
first Yimantiwiiyai he will eall. And
kil-dii-wim-me na-mik-kai tcii-x6-i-hwe na-din na-x6-i-hwe
(Panther) second he will call. A second he will call
time
yi-man-ti-win-yai nit-kya-kil-di-wim-me kan na-din na-x0-i-
Yimantiwifyai. Nitkyakildiiwime too a second he will
time
hwe hai-ya-hit-djit hai tce-xd-hwe hai-ya-hit-djit tce-xa-in-netiw
eall. And then he talked. And then he always said
the same thing.

hai-yaL-fin hai a-x0L-tcit-den-ne t0-tcin-teii te-win-eL hai

And he said to him, “On the river stand out. That
side
meu xii-in-dil LOk hai mik-ke tif-ai-kin-te hai-ya-miL niL-
under will pass salmon its tail very long.” And

kya-kil-di-wim-me hai a-x6.-tcit-den-ne hai mei hai ttik-a-
Nitkyakildiwime he said to him, “That under that shore

* Achillea millefolium L. which is claimed by the Hupa and other Indians,
to be native to northwestern California.

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tein-tcin hai met kit-tin xf-en-eL hai-yak mit-Ld na-ya-

side that under small will go.” That way medicine they
tail
is-tewen
made.
TRANSLATION.

Formula of Medicine for the Birth of the First Child.

Yimantiwinyai lived at Teexdltewedin. He went down the
river to TseLtcedin. He followed the beach south for some dis-
tance and then he went along the ridge. He sat down to rest.
Two women came from the south. ‘You sit down and rest too,”
he said. They sat down. He thought, “I would like to have
intercourse with them.” Then he left that place, and the women
went on toward the north.

He himself walked along toward the south. Below Willow
Creek he spent the night with two women. He went on walking
along in the middle of the world toward the south. Again he
did not feel like going on. His mind again turned toward
women. He was surprised to see a hollow white oak standing
there. He lay with that. Then he went on toward the south.

He came to the end of the world at the south and then turned
back the way he had come. When he came back to the place where
the white oak was standing he heard a baby erying somewhere.
Then he thought about what he had done some time before. As
he stood faving the tree he heard something inside. ‘How will
it be,” he thought. Then he pounded off the bark around the
knurl where it had grown together. Having made a decoction
of the bark he poured it on the tree. That white oak opened at
once. “This way it will be,” he thought,‘ when Indians become.”
“Tt will be easy this way,” he thought: That was the way he
took the baby out.

He saw it wasa boy. He brought it back to Tcexdltewedin.
He earried the baby around with him but he did not succeed in
raising it. “I did it for Indians,” he thought. “I will bury it at
Yidekitein Teexfinetiwkitcin,” he thought. He put it in his
buckskin sack and took it there.

He found no one about. All the Kixiinai who used to live
there had fied. They were afraid of him. Then he took it to all
''Vow. 1.] Goddard.—Hupa Texts. 285

the places where the Kixfinai used to live. Finally he went all
around the world and came back to Tcexdltewedin where he
buried it.

Panther was living alone at Nitkyakildiwime. In the same
manner he, too, got a baby. It was for Indians he did it. He
thought, “I will go to Yidekitcii Tcexfinetw to bury it.” They
ran away from him. Then he thought he would take it around
the world. He, too, brought it back to the place from which he
had started and buried it. He, too, carried it over the world
in vain.

At Teexdltewedin the plant that was to be the medicine grew.
Small Douglas spruces grew there. The medicine that grew at
Nitkyakildiiwime was yarrow. That way they both did. That is
why I call Yimantiiwifiyai a second time, and then I call panther
again. Then he talked to them. He told one of them, “Stand
on the river side where the branch hangs over. The salmon with
long tails will pass under that.” He told the other one, “Stand
on the shore side. Those with small tails will pass under that.”
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XXXIV.
Formula of Medicine to Cause the Infant to Grow Fast.*

dik-gyfi yi-dik ya-Le-da-a-dii na-teL-dite-tewen ket-tsan
Here east in the corner grew a maiden,
of the world

Li-win-nin hai-ya-miL Li-win-nin tce-it-da di-hwe-e d6-teiL-

all alone. And alone she used Nobody _ she saw.
to live.
tsis mfix-xa he do-tciL-tsis hai-ya-miL-ffii min-né-djd-xd-miL
Tracks even she did not see. And after a time,

Lax hai-ya kyti-wil-kyan di-hwe-e en kf d6-tcit-tsis hai-

with- there shewaspregnant. Nobody itwas too she saw.

out

reason

ya-miL-fin a-dii-win-x0-kyfifi-na-i-ya dai-dit-dii-ki-auw miL
And about herself she thought, “Where is it from
xfix-xai itw-tsan tceOd-in-ne min-né-dj6-x6-miL kat mif-yai hai

baby I found,” she kept After a time it was
thinking. nearly time

teit-dii-win-tea-te hai-ya-miL-ii min-né-dj6-xd-miL  tcit-di-
that she was going And after a time she was
to be sick.

win-teat hai-ya-miL-in x6-an sil-len hai mite-dje-é-din hai-
sick. And from her it came that baby.

ya-miL-ih a-tcon-des-ne ya-nauw-tiiw hai mite-dje-é-din
And she thought I will pick up that baby.

yauw-taw tcon-des-ne mil x0-kya-tcii yat-qot Lats-a-xd-lan
“Let me she thought. Then from her it dodged. Many times
pick it up,”

a-di-ya-te yauw-ttiw ted-in-ne xoi-kya-tcii ya-it-qdt yi-wit-

it did that. “Let me she thought; from her it always
pick it up,” dodged.
din-né-miL de-n6-kit yi-tsin te-de-qdt yii-din-né-miL yi-man-
Finally from the sky down it tumbled. Finally across
yi-tsin te-wit-qot-te sil-len-nei tii-wim-ma hit-djit ndn-de-qot-
west in the water it seemed Close to the then it stopped.
about to tumble. beach

*Told at Hupa, December 1901, by Emma Lewis. For the treatment of
infants by the Hupa compare, Life and Culture of the Hupa, p. 51.

 
''Vou. 1.] Goddard.—Hupa Texts. 287

ei hai-ya-hit-djit tet-tewen-nei hai mit-L6-we hai mik-kin-din
And then grew that medicine. At its base
hit-teit ndn-de-qdt-ei hai-ya-hit-djit tcit-di-wim-mite hit-djit
there it stopped. And when she broke it off then
hai mil ya-wiL-ten-nei hai-ya-hit-djit hai mit-Lo  sil-len-nei
that with shepickeditup. And then that medicine became.
hai tcit-da-wim-mite-hit mil ya-wil-ten-nei hai-ya de teL-

That when she broke it off with it she picked There
him up.

tewen hai mit-L6 sil-lin-te hai mite-tcim te-de-qot hai-ya-
it grew that medicine goingtobe that toward it tumbled. And
mit dik-gyfiii yi-dfik ya-Le-da-a-din na-iv-dit-ten-nei hai

here east the corner she took him back. That
mi-ye no-nif-xan-nei hai-ifi hai mit-L6-we na-is-tewen-nei
under she put. Then that medicine grew
xOL-tewiL-ta-ffin-nas-mats*

wild ginger.

TRANSLATION.
Formula of Medicine to Cause the Infant to Grow Fast.

Here in the eastern corner of the world grew a maiden by her-
self. She lived all alone, seeing no one. After a time without
cause she became pregnant. Shehad seenno one. She had not
even seen the tracks of people. ‘From whom have Ia child,” she
kept thinking. After a while the time for her to be sick had
nearly come. Finally she was sick and gave birth to a baby.
“J will pick up that baby,” she thought. When she tried to pick
it up it dodged from her. Many times she tried to pick it up but
it eluded her until finally it fell down from the world above.
When it had crawled near the beach across toward the west it
stopped. Where it stopped the medicine grew. She broke off
some of it and with that picked up the baby. That which grew
at the place toward which he crawled became the medicine. She
took him back to the eastern corner where she steamed him with
it. The medicine was wild ginger.

* Asarum caudatum Lindl.

to
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XXXV.
Formula of Medicine to Cause the Infant to Grow Strong .*

ki-xfin-nai_ tee-x6l-tewe-din xoi-kyai hit tcit-det-tse ki-
A Kixtinai Teexdltewedii her grand- both stayed. The
son
la-xfiite xf-Le-din tce-in-nauw tai-kyiiw-tcin na-tses ye-tee-
boy in the morning used go out sweat-house Arrows he used
toward.
il-liw tai-kyiw me me-il-loi hai-ya-mit hai kydts_ nit-
totake the sweat- in. Heusedto And the sinew the
house tie on
feathers.
tewin-met mil tce-il-liw hai kydts hai-ya-mit ye-na-it-dauw
feathercase from he used to that sinew. And he went back in.
take out

hai-ya-miL-Gi hai kydts no-it-xfits hai-ya-mit-fi xon-ta

And that sinew he chewed up. And the house

ye-na-it-dauw hai-ya-mit hai kydts n6-iL-xtits naL-sis-ite

he used to go in. And the sinew ue chewed Spoon basket
off.

hai me ye-tce-iL-kas hai kydts nol-xtits hai-ya-miL-iin tee-
that in he threw the sinew _ scrapings. And she

it-te hai d0d-kya-wil-le hai-ya-mit-f yis-xtin ki-ye hai-yik
always that old woman. And nextday again that

lay
down

a-in-ni min-né-dj0-x6-miL hai do-kyt-wil-le tsis-ten xt-Le

he did. After a time the old woman was lying at night.
down

hai-ya-miL-in tee-in-sit-hit fin-kya mite-dje-é-din kya-til-tewe
And when she woke she a baby ery.
up heard

hai-yaL Le-na-nil-lai na-kin-net-den hai-yaL wan xon ya-

And she built afire. She made it blaze. And for it fire she
win-en hai-ya-mil. sai-kit-din fi-kya wmite-dje-é-din me
picked up. And she was surprised to see a baby in

*Told at Hupa, December 1901, by Emma Lewis.

+The case is made of stems of Gnaphalium decurrens var. Californicum.
The name of this plant, niLtewii, means “it is fragrant.”

 

:

 
''Vow. 1.] Goddard.—Hupa Texts. 289

na-tse naL-tsis-ite me ya-wiL-ten hai dé-kyi-wil-le hai-ya-miL
erawling spoon in. Shetookit the old woman. And
around basket up

a-tcon-des-ne  dai-dik-kyauw-fin mi-ye n0-ne-xtin-te tcon-

she thought, What kind is it under I will put?” she

des-ne hai-yaL tce-nii-yai Lax t0-din tce-nin-yai hai-ya-hit-

thought. And she went out. Just to the she came And then

river down.
djit ya-wif-an tse-Lit-tsd hai-ya-hit-djit-fin hai mi-ye te
she picked _blue-stones. And then those under in

Ws

tei-wi-an hai-ya-hit-djit-fii mit-dit-wa Lax  tce-nin-yai

she put. And then again she went out

ki-ma-i mite-teii hai tceis-tewin-te hai-ya-hit-djit-in kit
medicine after that she will make. And then

teiL-tsan teim-me-yauw dik-gyfin fit-kyo hai-ya-mil-in kyi-

she saw small Douglas this high. And she
spruces

wa-is-tewit hai-ya-miL-fin La xat kyi-wii-xa hai-ya-hit-djit-tn

broke them And one still she left And

off. standing.

dedx yi-nfik din-nfin tein-nes-dai hai-ya-miL-in hai-yik

this south facing she sat down. “And this way

way

a-di-ya-te tcon-des-ne hai mitc-tcin tcee-xe-netw La xat

it will be,” she thought. That toward she talked. The still

one

kis-xan mite-teii tce-xe-neaw hai-yik a-win-neL-te tcit-den-ne
standing toward she talked. “This way it will be,” she said.

La no-wit-tiw-wit-te hai mite-teii tce-xd-win-ne-hwit-te hai-
*One shall always That toward she shall talk.”
‘be left.
ya-hit-djit-tii hai mi-ye te tcei-win-tan hai-ya-miL-On dain-
And then that under in she put. And
it water
Lan-hwo-din yis-xan mil mit-La dje-win-tan hai kai-tel
several days after behind spread open that  basket-
plate.
yi-kis-mfit-ei hai kai-tel-ne-en hai-ya-mit ki-ye tewo-la-din
Broke that basket-plate ° And again five
used to be.
yis-xan mit ki-ye xa-a-di-yau-ei hai-ya-mit ki-ye tewo-la-
days after again it did that. And again five
dii yis-xan mil xea-kai ye-tci-wit-ten hai-yaL ki-ye hai
days after baby- she put it in. And again that
basket y

AM. ARCH, EH. 1, 19.

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xea-kai xa-al-lau hai-ya-miL na-La_ ye-tct-wiL-ten ke-na-

baby- broke. And asecond she put it in. She
basket one

ne-iL-a mit-tsin-ne yai-im-mil hai-ya-miL hai x6-tewod na-tse-
leaned Its legs it kicked up. And his grand- first
it up. mother

dii_ tse-Lit-tso hai dje-lote mite-dje-é-din me-ni-wil-a me-

place blue-stone that small the baby leaning against
djelo

no-na-nin-an hai-ya-miL-ii yi-din-né-miL-fi a-tcon-des-ne

she put in. And finally she thought,

is-d6 di-hwO mitx-xea-kai seL-tewii tcon-des-ne tcew6-la-din
“Twish some its basket I could she thought. Five
kind make,”
hwa-ne ye-iL-xa ef hai mitk-kai-kit-Loi xea-kai me _ na-iL-
only mornings it that hazel basket in she
was
te-*x hai-ya-mit-fi yii-din-né-mit a-tcon-des-ne  tse-Lit-tsd
earried And finally she thought, “Blue-stone
it.
mitix-xea-kal seL-tewin hai-ya-hit-djit me-na-is-te-ei win-Lits-ei
its cradle Iwill make.” And then she carried it. It was tough.
hai-ya-hit-djit ke-ne-it-a hai-ya-mit hai tse-Lit-tso ke-ket-
And she leaned And that blue-stone made a
it up.
na-i-ya hai tse-Lit-tsO xea-kai hai-ya-hit-djit me-na-is-te-ei
ereaking that blue-stone baby- And then she carried it.
noise basket.

hai-yik x6-lfin-teL tcon-des-ne hai hwe hwit-L6-we mi-ye

“Thisway it will be,” she thought, “who my medicine under

» nO-nin-xin-te tcon-des-ne hai-yaL-im hai na-is-tewen hwe

will set,” she thought. And that she made. “Me

hai kyii-win-ya-in-yan na-nan-deL-te a-hwit-tcit-den-te hai

the Indians when they come will say of me, ‘That

one

tein hai-ya hai-yik a-na-it-yau hai-yik tcin-nes-da-te hai

they there that way did.’ This way she will sit the
say

hwe ne-se-daidik.
I sat way.”

 

 

]
;

 
''Vou. 1.] Goddard.—Hupa Teats. 291

TRANSLATION.

Formula of the Medicine to Cause the Infant to Grow Strong.

A Kixiinai woman lived at Tcexdltewedin with her grandson.
The boy used to go every morning to the sweat-house where he
worked fastening the feathers to arrows. He used to go back
into the house and get sinew from the case in which feathers were
kept. He worked the sinew into shape with his teeth, throwing
the pieces scraped off into the spoon-basket. The old woman was
always lying down. The next day the boy did the same thing.

After a time the old woman, while lying there one night, woke
up and heard a baby ery. Having started a fire she took up a
brand and was surprised to see a baby squirming about in the
spoon-basket. She took it up and then thought, “With what
am I going to steam it?” She went down to the river and picked
up some blue-stones which she carried to the house and put in a
basket of water. Then she went out again to get the herb for the
medicine she was going to make. She saw small Douglas spruces
growing there about so high (two feet). These she broke off,
leaving only one standing. She sat down this way facing the
south. “This way it will be,” she thought. She talked to the
one still standing. “This way it will be,” she said, “one always
will be left toward which she shall talk.”

Then she put that under the baby in water. Several days
after the basket-plate spread out and broke. After five days it
did that again. After five days more she put it in a baby-basket.
The baby-basket broke. She put it in a second one and leaned
it up against something. The baby kicked up itslegs. It was a
blue-stone storage basket she leaned it against. Finally she
thought, “I wish I could make some better kind of a baby-
basket.” It was only during five days that she carried it in the
hazel baby-basket. At last she thought, “I will make for it a
basket of blue-stone.” She carried it in that for it was tough.
When she leaned it up, the blue-stone baby-basket made a
creaking noise. Then she carried it about. “This way it will
be,” she thought, “with those who put my medicine under. The
Indians, when they come, will say of me, ‘That is the one who
did this way there.’ She will sit the way I sit.”
''292 University of California Publications. [Am. Ancu. Bru.

XXXVI.
Formula of Medicine to Insure Long Life for an Infant.*

tsis-dai de-de nin-nis-an né-djit x6-is-dai Lu-win-nin
He stayed this ~ world middle aman. All alone
tsis-dai hai-ya-mit tai-kyiiw-tcii x6-mfik-kft-tsis-dai e-e-a

he stayed. And by the sweat-house his stool always
lay.

hai-ya-miL La ye-na-wit-yai hai x60-mtik-kiit-tsis-dal na-neL-en

And once he came in his stool he looked at.

4 hai-yaL-Gf x6-mfik-kfit-tsis-dai  na-neL-en-hit sai-kit-din-

And his stool . when he looked at he saw with

fii-kya mite-dje-é-din noi-di-win-taL-x6-lfin hai-ya-miL-fin
surprise baby had made a track. And

bo

yis-xfin-de ki-ye mna-neL-en hai-ya-miL-fin x06te-djo-x0-din
next day again: he looked. And more still
fii-kya na-in-nel-le-xd-lii hai-ya-miL-fi win xoi-kyfin-na-i-ya
he saw it had been playing. And he thought about it.
hai-ya-miL-fi yis-xfin-de ki-ye xdte-djo-x6-din a-ne-it-te-e-x0-
And next day again still more it had done that
xo-lfii hai-ya-miL-tii min-né-dj6-x6-miL a-tcon-des-ne mé-liw-te

he saw. And after a time he thought, “I am going
to watch,”

10 ke teon-des-ne hai-ya-mit-fii xd tcin-nes-dai hai-ya-miL-in
he thought. And in vain he sat there. And

xfi-Le-dfii mna-neL-en ki-yauw-me-de-ai fii-kya miL-na-we-

inthe morning he looked. | Woodpecker heads he saw he had been

a

ao

12 pnel-le-xo-lfi hai-ya-mil-fii yis-xfii-hit ki-ye ki-yauw-me-de-ai

playing with. And next day again woodpecker heads
mil na-we-nel-le-xd-lim hai-ya-miL-fin yis-xfn-hit ki-ye hai-
with he had been playing. And next day again.

14 ya-mit-fii ya-il-liw hai ki-yauw-me-de-ai _hai-ya-miL-fin
And he picked up that woodpecker head. And
tak-a-din yis-xan ya-luw hai-ya-mit-n dink-kit-din yis-xtin-
the third day he picked And fourth day

it up.

*Told at Hupa, December 1901, by Emma Lewis.

 

 
''Vou. 1.] Goddard.—Hupa Teats. 293

te-miL me-e-na-nes-dai difk-kit-dii xf-Le sil-lin-te-mit hai-

nearly hidden he sat Fourth night it nearly was.
watching.

ya-miL-fin x0te min-nél-weL-mit hai-ya-miL xoi-de-ai-ye-win-

And quite it was midnight and he heard

yai kyi-win-dit-tsi hai-ya-mit tn-kya mite-dje-é-din kya-

a jingling noise. And he heard a baby
teL-tewe-tse hai-yaL-ii ye-na-wit-yai xon-ta hai-ya-miL-tin
ery. And he went in the house. And

mite-dje-é-din fii-kya na-tse hai-yaL ya-wit-ten dite-wil-lite

baby he saw crawling And he picked A piece of
about. it up. buckskin
ya-wiL-kyos hai mit tsis-loi hai-ya-mit-fii ya-wit-ten hai
he picked up. That with he And he picked up that
wrapped it.

mite-dje-é-din hai-ya-mii a-tcon-des-ne xwed-dik-kyauw-
baby. And he thought, “What

Gn auw-la-te hai-ya-hit-djit-fii a-dit-ta teti-wit-ten d6-n6-niL-

do shallI And then in his he put it. He did not

with it?” knapsack
tin-te-sil-len hai-ya-miL tcit-tes-yai xa-nii-win-te hai mit-L6
want to leave it. And he went away. He looked for that med-
icine

teis-tewin-te tcit-tes-yai nin-nis-an mefik yu-din-né-miL Le-na-

he was going He went the world _ over. Finally he took

to make.

nit-ten dod-he-teit-tsan hai mit-L6 sil-lin-te de-de nin-nis-an

it all the He did not find that medicine that was This world
way around. to be.

min-né-djit hai tsis-da-ne-en-difii na-in-di-ya-yei ye-na-wit-yai
the middle the heusedtostay place he came back to. He went in

xon-ta dd-he tcit-tsan hai mit-L0-we hai-ya-hit-djit xon-ta

the He did not find that medicine. And then house
house.
metk na-ten-en hai-ya ye fii-kya teL-tewfin-x0-lin kit-di-
inside he looked There instead hesaw it growing. The wall
around.

wil-kan tii-kya hai-ya teL-tewfin-x6-lin hai is-lfin-difi_hai-
that holds he saw there it was growing the it was born
the wood place.

ya-hit-djit hai tceit-dt-wim-mite hai-ya-hit-djit-ii hai mi-ye
And then that he pulled it off. And then that under

no-nin-xan hai-ya-hit-djit-ifi teL-tewen hai mite-dje-é-din
he placed. And then it grew that baby.

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La-ai-ux kfit-tii-xd-licte teL-tewen tse-ets-dim-miL nas-qol
Indeed very quickly it grew. In a little while it crawled
around.
hai-ya-miL-fin tin-til-teOx-fin-te hai mite-dje-é-din hai-ya-miL-
And very strong it that baby. And
looked
a yi-wit-din-né-miL nas-its-ei xa-a-til-teOx a-nu-wes-te hai-
after a time it ran around that strong it was.

ya-miL-fif a-tcon-des-ne na-iL-its hai ki-la-xfiite wii-x6-kyin-

And he thought “Itisrun- that boy.” He began to think
ning around

na-nan-ya hai-ya-miL-fif aL-tcit-den-ne nin-tiw nik-kyd-wit

about it. And he told him, ‘“Liedown, go to sleep.”

hai-yaL kt hai-yik a-di-yau hai-ya-miL-fih xon tcit-tes-yal
And that way he did. And he went away.
himself

La dtik-kan xa-is-yai hai-ya-miL-im ki-ye nax dtk-kan
One ridge he climbed up. And again asecond ridge

xa-is-yai hai-ya-mit-ffi tak dfik-kan xa-is-yai hai-ya-miL-ii

he And athird ridge he climbed up. And

climbed up.

dink-kit dféik-kan xa-is-yai hai-ya-miL-fii diik-kit xa-is-yai

a fourth ridge he climbed up. And the fourth he got up
one

mil da-tein-nes-dai na-teh-en hai no-niL-tin-tcii hai mite-
then hesatdownthere. He looked where he had left that

back
dje-é-din hai-ya-miL-fifi dedx yi-de tcit-tei-en hai-ya-miL-tn
baby. And this way north he looked. And

yi-nik mit-dit-wa teit-tef-en hai-ya-mit-fi mit-dit-wa dik-
south in turn he looked. And in turn

gyain yi-dik td-ndfi-a-tcif teit-teh-en hai-ya-miL-fi mit-diL-wa

here east the water’s he looked. And in turn
edge
yi-man-yi-tsin teit-tei-en hai-ya-miL-ii hai tcit-te-wit-in-iL ta
across west he looked. And those he looked places
a _-ya-wit-xfis-sil-lei hai-ya-miL-ff na-neL-if-hit tn-kya
clouds flew up. And when he looked he saw

nit-tein te-dik-kait-dei hai a hai a-di-yau hai-yaL-tin

toward they were Those clouds that did. And
each other _ sliding
together.

a-teon-des-ne a-til-tedx-teL-tewen hai-ya-miL-fi a-tcon-des-ne
he thought, ‘He is growing strong.” And he thought,

 

 
''Vou. 1.) Goddard.—Hupa Texts. 295

kit-da-x6-kya-a-6-ne hwin-naL Lif-ya-te teon-des-ne yu-wit-din-

“What is going to “Before me they will he thought. Finally
happen?” come
together,”

né-mit. hai sit-tin-ne-en-din mit Lin-dfik-kait-de La-x0 miL
the he used to lie place from they slid together. Just
Lu-hwin nafi-a-ei miL tewa-x0L-wil nafi-a-ei hai-ya-miL-in

blackness hangs Darkness hangs there. And
there.
hai wmite-dje-é-din mi-nes-git hai-mit a-di-yau La-ai-tix
that baby was afraid of that it did. Really
in-nas-Lat hai-ya-miL-fii lLa-ai-ix a-tin-tcii Le-ye-nal-dit-
it ran up. And really every direction they drew
do-wei hai-ya-miL a-teon-des-ne hai-yik x0-lin a-di-ya-teL
back. And he thought, “This way it is going to be.
hai-ya-mit hai-yik x0-lifi kit-tcint mi-nes-git-teL hai-ya-hit-
And this way it is sickness will be afraid.” And then
djit na-tes-di-yai xon-naL a-di-yau hai mit-Lo-we hai tcis-
he went back. Before did it that medicine
him
tewen hai na-neL-en da-xwed-dik x0-lii nit-hwon-teL tcon-
he That he looked “How will it be good?”
made. at it.
des-ne na-tes-di-yai na-in-di-ya-yei na-naL-its fin-kya hai
he He started home. He got home. Running he saw that
thought. around
ki-la-xfite hai-ya-miL a-teon-des-ne ni-hwon  na-seL-tewil
boy. And he thought, “Good, I have made
mit-Lo-we hai kyi-wifi-ya-in-yan hai na-nan-deL-te hai hwin-
medicine. Those Indians who arecoming tobe this
nis-te yO-naL-tsit-te d6-Lii hwfif hai hwin-nis-te-tcin nai-xe-
my will know. A few only my body to will
body
neuw-te hai-ya-miL-Gim a-tcon-des-ne hai-yfik a-wil-let-te hai
talk.” And he thought, “This way he will do the
one

hwin-nis-te tcd-naL-tsit hai* mi-ye n06-nif-xfin-te  hai-yik
my body who knows. That under he will place it. This way

a-wil-leL-te dik-gyfii yi-man-yi-de ya-wi-xauw-hwit-te dik-gyii
he will do. Here across to the he will take it up. Here
north

yi-man-yi-nik kaif ya-wi-xauw-hwit-te hai hwin-nis-te tco-
across south too he will take it up. Who my body

*The medicine used is teimfilkyd, Lupinus latifolius.

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naL-tsit hai-yfik a-wil-le-leu-te hai-ya-de hai-yfik a-wil-le-leL-te
knows this way he will do. This way they will do.

hai hwe-ded kyti-wif-ya-in-yan ma _ na-seL-tewen hai hwa
This mine, Indians for I made. That me

yo-di-wit-xfl-lit-te hai-ya-miL-fii a-tcon-des-ne kyi-wii-ya-
they will ask for.” And he thought, “In the

in-yan-ta-din_ til-tewen mit nai-ké-yfin-te teon-des-ne kin-
Indian world what grows, with they will grow,” he thought. *Some-
thing

nu-hwon ma no-na-ne-fii hai-yik mi-nes-git-te hai kit-teint
good a I will leave. This way will be afraid that sickness

em

hai hwe hwit-L6-we mi-ye n6-nii-xiin-te hai-yfik a-kit-tis-sedx
that my medicine under if he puts. This way smart he will

a-nu-wes-te hai hwin-nis-te yO-naL-tsit-te hai-yfik na-is-tewen

grow my body who will know.” This way he made it.
hai-yik mil me-niL-xe
This way - he finished it.
hai-yax kit hwa-ne
This way only.
THE PRAYER.*
hai-ded en min-Lin mit-da-Lit-yOs miL na-0-diw-de-xtit
“Here are ten packages.T With I ask you for it.
them
hai nit-L6-we hwii-wa-meL-tewit-te hwe kfin-nan d06-hwa-da-
Your lend me. I too I have not
medicine
da-tsin kyii-wif-ya-in-yan-ta-din til-tewen} hai-ya-hit-djit hei-
got much in Indian world grows.” And then

yon kit x6w-don kit hwit-dje O1-tsit kin nt-wa-me-neL-
“Yes I guess it My mind you know. I will lend it
is so.

tewit-te yo don kis-xfin hai hwit-Lo-we mi-ye non-xauw-ne

to you. There it stands that my medicine. Under put it.”
hai-ya-hit-djit xe-e-iL-y6] hai-ded mtix-xa-tee-x6-len
And then he blows that incense.
away

*This prayer with its answer is repeated after the formula. Such a
prayer is used in connection with all, or nearly all of the formulas.

t Of tobacco.
{The phrase means tobacco.

 
''Von. 1.] Goddard.—Hupa Texts. 297

TRANSLATION.
Formula of Medicine to Insure Long Life to the Infant.

A man lived in the middle of this world all alone. His stool
always lay in the sweat-house. Once when he came in and looked
at his stool he was surprised to see a baby’s track near it. The
next day when he looked again he saw it had been playing still
more. He studied about it. The next day he saw it had done
that again. After a time he thought he would watch, so he sat
near by. In the morning when he looked he saw it had been
playing with woodpecker heads. The next day again it had
been playing with woodpecker heads, and the next day also.
He picked up the woodpecker head. The third day he picked
one up also. When he had watched nearly four days and the
fourth night was nearly passed, well after midnight he heard a
jingling noise. He heard a baby cry. He went into the house.
He saw a baby squirming about. He got a piece of buckskin,
picked up the baby, and wrapped it up in it.

Then, because he did not want to leave it, he put it in his sack
and went away. He went all over the world looking for the herb
with which he was going to make medicine. Finally he went
all around the world without finding it. He came back to the
middle of the world where he used to stay and went into the house
without having found the medicine. When he looked around
inside of the house he saw it growing by the wall that holds the
wood, at the very place where the baby was born. Then he
pulled it off and put it under the baby and steamed him with it.

And then the baby grew. Really it grew very fast. Soon
it was creeping about. It seemed very vigorous. After a while
it ran about, it was so strong. He began to study about it.
He said to the child, “Lie down and go to sleep.” The child
obeyed. The man went away.

He climbed one ridge, and then a second, and a third, and a
fourth. When he got up the fourth ridge he sat down. He
looked back where he had left the baby. He looked this way
toward the north. Then he looked toward the south. After
that he looked toward the eastern water’s shore. And then he
looked across to the west. Wherever he looked clouds came up.
''298 University of California Publications. (Am. Arcu. Erx.

As he looked he saw them slide together toward each other.
“He is growing strong,” he thought. “What is going to happen,
they are going to come together before me,” he thought. Finally
where he used to stay they came together. Just blackness and -
darkness hung there. The baby was afraid of that which had
happened. Suddenly it ran up and at once in every direction
they drew back. “This way sickness will be afraid,” he thought.
And he went back.

The medicine he had made did that. He looked at it thinking,
“How willit be good?” He started home and in time got there.
He saw the baby running about. “I have made the medicine
good,” he thought. “The Indians, who are coming to be, will
know of me. It will be only a few who will talk about my
medicine. This way those who know my medicine will do,” he
thought. “They will place this under the child. This way they
will do.- Here across to the north he will hold it up. Here
across to the south, too, he will hold it up. He who knows my
formula will do this way. I made this my medicine for Indians.
They will ask me for it. That which grows in the Indian world
[tobacco] he will grow with,” he thought. “I will leave some-
thing for them. Sickness will be afraid like this if he puts my
medicine under the child. He, who knows my medicine, will
grow in this way to be smart.” This way he madeit. This way
he finished it.

THE PRAYER.

“Here are ten packages of tobacco with which I ask you for
it. Lend me your medicine. I have not much of that which
grows in the Indian world.” “Yes, I guess it is true that
you know my formula. I will lend it to you. There stands my
medicine; put it under the child.” And then he blows from his
hand the offering of incense root.

 

 
''Vou. 1.] Goddard.—Hupa Texts. 299

XXXVII.
Formula of Medicine to Protect Children in Strange Places.*

ded nin-nis-an né-djit hai ki-yauw hai Lax na-dite-dje-a
This world the the birds just flew together.
middle

hai-yO x6-xai d0-kyt-wil-le hai-ya-miL-fih a-den-ne teit-te- 2

Those her old woman. And she said, she would
children

e-en min-né-djo-xd-miL a-den-ne_ ke tse-nin-met ye-6-dik-
look. After a while she said, “Come ‘Tseninme run 0,7

gin-ne a-x0L-tcit-den-ne hai-ya-miL-fii hwa na-na-it-dauw 4

she told them. And the had gone down
sun
mit ded no-na-it-git hai-ya-mit-ff yeti yi-nfik na-da-a
then _ this they came And way up river stands

place again.
kauw-hwi-me ke hai me _ ye-0-dik-gin-ne yat-tcit-den-ne 6

ayew tree “Come, that in run,” she told them.
hai-ya-miL-fin hwa na-na-it-dauw miL no-na-it-dje-i hai-ya-
And the had gone done then they came flying And
sun back in a flock.
mit ke dje-ld-o-me ye-6-dik-gin-ne ded nin-nis-an né-djit 8
“Come Djeloome run in.” This world middle
na-in-dik-git hai-yaL-fii ke tse-wan-ne-me}{ ye-6-dik-gin-ne
they came back. Then “Come, Tsewfineme Fun) 1,7

yaL-teit-den-ne tse-ets-dii-miL ded no-na-it-dje-i hai-ya-miL- 10

she told them. After a little this they came back. And
while place
fin a-yaL-tcit-den-ne ke tse-tit-mil-me ye-0-dik-gin-ne hai-
she told them, ‘Come ‘Tsetitmilakat run in.”
ya-miL-i na-ne-it-git hai mfn-tewin ya-sit-da-din hai-ya- 12
And they came the their mother was staying And
back place.
mit-ih ke Lo-hwii-me ye-6-dite-dje-ne yaL-tcit-den-ne
“Come, Bald Hill run in.” she told them.
Lo-hwfif-me ye-wit-dje-i na-ne-it-git ded nin-nis-an né-djit 14
Bald Hill they went in. They came this world middle.
back

*Told at Hupa, December 1901, by Emma Lewis.
+A mountain near Burnt Ranch.
$A mountain east of Djictandin.

 
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hai-ya-miL-in ke Ldé-kyd-we-me ye-0-dik-gin-ne ded nin-

And “Come Lokyoweme run in.” This
nis-an né-djit na-ne-it-git ke xa-is-dil-me ye-0-dik-gin-ne
world middle they came “Come Xaisdilme run in.”

back,
na-ne-it-git ded nin-nis-an né-djit hai-ya-min ke yi-da-tein-
They came this world middle. And “Come Weitchpec
back
din-nfin-dii me ye-d-dik-gin-ne hai-ya-mit-fii na-ne-it-git
butte run in.” And they came
back

ded nin-nis-an né-djit hai-ya-mit-fi ke yit-de Lo-hwin
this world middle. And “Come north bald hills
me  ye-0-dik-gin-ne na-ne-it-git ded nin-nis-an né-djit

run in.” They came this world middle.

back

hai-ya-miL-fi a-den-ne yit-de-kit-tcin tce-xfin-neiw me ye-0-

And she said, Yitdekiteii Tcextineiw
dik-gin-ne na-ne-it-git hai-ya-miL a-den-ne mis-xfis-tin-dii
run in.” They came And she said, “ Misxistindin

back.
me ke ye-6-dik-gin-ne hai-ya-mit-fi na-ne-it-git hai-ya-
come Tun an.” And they came
back,
miL-fin ke da-din-mdt-dii* me ye-é-dik-gin-ne _ tcit-den-ne
And “Come, Dadinmétdin run in,” she said.

na-ne-it-git tse-ets-dih miL na-ne-it-git hai-ya-mi_ a-den-ne

They came ashorttime then they came And she said,
back, back.
ke tafi-ai-met ye-d-dik-gin-ne tafi-ai-me hit-djit La-ai-iix
“Come Tafaime run in.” At Tafiaime then really

kin-nai-kil tcis-tewen-nei La-ai-ix yd me-nefik nd-nil-la-yei

slaves they madethem. Atonce that behind they put them.

yu-din-né-mit wil-weL-ei hai-ya-mil xa-na-tef-en yi-din-né-

Finally it was night. And she looked for Finally

them.

miL n0d-hwe-detiw-hwen-nei hai-ya-miL a-tcon-des-ne hai-ya

darkness came. And she thought, “There

hwa-ne x6-lii yi-din-né-mit xdte xfi-Le sil-len-nei xd-xa
only they are.” At last quite night it became. ine

them

na-ya-tes-in-*x hai-ya-mit sa-a wil-weL-hit a-tcon-des-ne kat

she looked. And long after night she thought,

*A mountain near mouth of Redwood creek.
t Near Trinidad.

 

 

 
''Vou. 1.] Goddard.—Hupa Texts. 301

«

xo-kyfifi mit-Lé-we nauw-tewe mii a-yaL-de-itiw-ne ke hai-ya
* Against medicine Iam going That T told them, “Come, there
his breast to make. is why

ye-0-dik-gin-ne hai-imi wa xf-Le ya-wes-a d6-tcin-nes-ten

Tun 1.7 And allnight shesatup; never lay down
hai do-kyi-wil-le hai-ya-hit-djit-in nin-na-is-dtik-kai tee-niL-
that old woman. And then she got up. She took

ten to-kft-*x nai-ky6-xd-an* mix-xa-tce-x6-len niL-tein no-
out water on always runs incense root together

nil-lai hai-ya-hit-djit-fii de-di-wif-an tce-wi-yeiw xon-din

she put. And then she put them in rubbing them. Fire
the fire, place

im-xfit-ei hai-ya-miL a-den-ne hai dai-dit- din hwod-wit

they fell in. And she said “Wherever from me

ye-tei-wil-lai hai mitc-dje-é-din hai-ya-miL-fii a-den-ne ka-de

hetookthemin my children.” And she said, “ Pretty

soon

x0-Lik-kai tes-yai mit hai-ya ye-kyii-wes-tce-te tcit-den-ne

dawn will then there the smoke will blow,” she said.

come,

hai miix-xa ye-ya-wit-kit-de-te hai-ya-mit-fn x0-Lik-kai

“That after will go there.” And dawn
them
tes-yai mil hai-ya a-x0-wiL-tewen taf-ai-me-tein mtix-xa-tee-
came then there it smells at Tanhaime incense

xo-len hai-yaL-fi hai taf-ai-me a-den-ne mauw-xa mtux-xa-
root. And that Tahaimeman said, “T smell incense

tee-xo-len hai-ye xow-ih mfk-kai a-x0-wiL-tewin hai-yo
root. That itmaybe on their it smells, those
account
mite-dje-é-din tce-na-miL La-ai-ix tcit-den-ne hai mite-dje-é-
children. Throwthem Really he said it. Ofthe children
out.”

din taf-ai-me an hai-ya-mit-fin tce-na-nim-meL mil La-ai-

the Tafaime said And he had them then at once
one it. thrown out

ix ya-nat-djeti ded nin-nis-an  né-djit no-nan-dit-dje-t
they came back. This world middle they got back,
La-xo-yan-ye-tse mil hai-ya-miL-fin x0-tcin ye-nan-deL hai
the sun up a little when. And to her they came
ways back in
xo-mite-dje-é-din hai-ya-mit-fn ted-dii-wit-xfit dé-di-hwin
her children. And she asked them, “Did you

*The insect that skates on the water.

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a-x0-wiL-tewii nO-kfit yaL-tcit-den-ne hai-ya-mit-fii a-ya-di-

smell anything on your- she said. And they
selves?”

wen-ne di-hw0-0w-kyah a-x0-wiL-tewen nd6-kfit hai-ya-min

said, “Something ~ smelled on us. And then

kyah a-no-ho.-teit-den-ne tce-na-ya-xon-miL hai-yO x6-win

he said of us, ‘Throw them out. Those for them
mik-ka a-x0-wiL-tewii n6-hOL-tcit-den-ne hai-ya-min hai
on them it smells,’ they told us.” And that

do-kyt-wil-le a-tcon-des-ne kyii-wifi-ya-in-yan na-nan-deL-te

old woman thought, “Indians are coming to be.

a-hwit-teit-den-te hai tcii hai-yfik a-na-tcit-yau xd nin-nis-an

Of me they willsay, ‘That they this way she did.’ In mountains

one say vain
me-tsa-x0-sin-din —_ye-tcii-wiL-tin-de hai-ye-he _hai-ya-tcifi
bad places if they will take Nevertheless there

them in.

mtik-ka miix-xa-tce-x0-len ye-i-yoL hai-ya-mit hwe a-hwit-

after them incense she blew And me __ they will
in.

teit-den-te hai tein hai-yfik a-tcit-yau hai mfk-ka a-xd-wiL-

say of, ‘That they that way did. Who after will
one say them

tewin-te hai-ded hwe auw-lau hai  a-dit-teii-nd-nil-la-de

make smell this I made, whoever puts with herself

hai-yik mit-LO na-seL-tewin
this medicine I make.”

TRANSLATION.
Formula of Medicine to Protect Children in Strange Places.

In the middle of this world the birds flew together in a flock.
They were the children of an old woman. ‘Let me go and look
about,” she said. When she returned she said, “Come, run into
Tseninme (Burnt Ranch mountain).” When the sun was down
they came back. “Way up the river stands a yew tree. Come,
run into the mountain which stands by that,” she told them.
At sundown the flock came fiying back. ‘Come, run into
Djelome,” she said. They went and returned to the middle of
the world. “Come, run into the mountain east of Djictanadin,”
she told them. After a time they returned. “Come, run into

Be ia a rit
''Vou. 1.] Goddard.—Hupa Texts. 303

Tsetitmilakfit,” she said. They did so and came back where
their mother lived. “Come, run into Lohwtinme (Bald Hill) ,”
she told them. They went into Lohwinme and came back into
the middle of this world. “Come, run into Loékyd,”* she said to
them. They came back again to the middle of this world.
“Come, Xaisdilme (Hooker’s Ridge) run in,” she told them.
They went and came back again. “Come, run into Yidatcin-
dinfindin (Weitchpec Butte) ,” she said. They came back again
to the middle of this world. ‘Come, Yidekitcin Tcextnetiwme,
run in,” she told them. When they had come back again, she
said, “Come, run into Misxfistindii (a mountain north of the
Klamath).” They went and came back. “Come, run into
Dadinmotdii (a mountain at the mouth of Redwood Creek) ,”
she told them. After they had been gone a short time they
came back.

And then she said, ‘Come, run into Tahaime (a mountain at
Trinidad).” There they made slaves of them. They put them
inside of that mountain.

Finally night came and she looked for them. When it became
dark she thought, “That is the only place they got into trouble.”
When it became very dark she looked for them. Long after
night had fallen she thought, “I am going to make medicine
against him. That is why I kept saying to them, ‘Come, run
in here and there.’”

All night long the old woman sat up; she did not lie down
at all. She got up and took a water bug and put it with incense
root. Then rubbing them together between her hands she
dropped them into the fire. ‘To whomsoever took my children in,”
she said, “when dawn comes this smoke will blow. After them
it will go there.” When dawn came, there at Tanhaime (Trinidad)
they smelled that incense root. That Tafaime man said, “I
smell incense root. It smells on account of those children.
Throw them out.”

When they had been thrown out they came back. They got
back to this middle world when the sun was up only a little way.
When her children came back to her she asked them, “Did you

*A mountain near the Hight-mile camp on the Redcap trail from Hupa to
Orleans.
''304 University of California Publications. (Aw. Arcu. Erx.

smell anything on yourselves?” “There was something on us
that smelled,” they said. ‘He told them to throw us out. ‘The
smell comes on account of them,’ he said.” ‘Indians are coming
into existence,” the old woman thought. ‘They will say of me,

‘That is the one who did this way. In vain they tried to take —

them into the bad mountains. Notwithstanding she made
incense go there after them.’ They will say of me, ‘That is
the one who did this way.’ Whoever makes for them this
medicine which I made, will accomplish what I did.”
''Vow. 1.] Goddard.—Hupa Texts. 305

XXXVIII.
Formula of Woman’s Love Medicine.*

me-is-de na-ta-ne-tcin ki-xfn-nai tin-fin-Lif ne-in-nauw

Meisde on the ocean Kixfinai very many used to come
side
kfin-tet-wil-tewil a-ya-in-ni nai-ke-its Le-in-nauw hai-ya-miL-
young men. They used to Toshoot they came And
have sports. at amark together.
Gi hai-ye-he do-tce-in-nauw hai tsfiim-mes-LOn hai-ya-miL
anyway she never used to that woman. And
come out
min-né-dj6-x6-miL ke-it-Low hai-ya-mit d6 mite-tcii tee-nauw
finally she made And to that she never
baskets. went out
hai-yO a-ya-ten hai-yO x6-is-dai hai-ya-miL min-né-djo-x6-
that they did those men. And after a time
miL La-x0 hai-ya x0-kft ye-kin-nen-den hai-ya-mit-fi a-teon-
without there onher sunshine came in. And she
cause
des-ne da-xwed-dtik-kyauw-fii teon-des-ne hai-yaL-fin na-kit-
thought, ‘What is going to be?” she thought. And she wove
te-Lon hai-yaL fii-kya kyii-wif-ya-in-yan ye-win-ya hai-yox
another And she saw a person come in. “There
round.

yi-dik ye-if-yauw xoL-tcit-den-ne hai-yO ki-xiin-nai na-it-dil

up they always she told him. “The Kixfinai who go
go in,” around
ei do6-ye-in-dil xon-ta me-tcii hai-ya-mit hai tcin-nif-yai
itis never come house into.” And that who came
one
eh kfit hai tsim-mes-LOn x0-wii tein-nif-yai kfit x6-xfii
it that woman to her he came, Her
was husband
min x06-wii tcin-nif-yai hai-ya-miL-fif teit-del-tse hai-ya-miL
for to her he came. And he stayed And
there.
na-tes-di-ya-yei hai x6-is-dai hai-ya-miL dd-he x0-wfif na-in-
he went home that man. And never toher he came

*Told at Hupa, December 1901, by Emma Lewis.
AM. AROH. ETH. 1, 20.

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di-yai hai-ya-miL-fii hai ki-xfin-nai a-ya-tin-ne-en tii-kya

back. And . those Kixtinai used to do that she
perceived
tst-ma-x0-win-sin hai d0-na-in-di-yai hai kyii-wifi-ya-in-yan
it was quiet. And he did not that person.
come back
hai-ya-miL-G La-ai-ix kfit tsii-ma-xd-win-sin La-ai-iix kit
And really it was quiet, really
hai ki-xfn-nai mfix-xfin-neiiw-hwe-ne-en dd-xoi-de-ai ye-nat-
those Kixtinai their talk used to be she never heard it.

yai hai-ya-miL xon-nin-sdte x0-tcii ye-teii-wif-yai hai tsim-

And Mink to her came in that
mes-LOn hai-ya-miL a-x0L-tcit-den-ne d6-na-x6L-tsift-*x-x6-lif
woman. And to her he said, “You won’t see him any more

hai nut-wih tcin-nif-ya-ne-en yi-man-yi-nfik ef nax xo-ft
that to you used to come. Across to the itis two wives,
one south

niL-man-ne xoi-kyaf-ai me-tsis-tete x6L-tcit-den-ne hai-ya-
each side his arms lie in,” he said. And:
hit-djit tcdL-tsit-dei hai dO x6-wfih na-in-di-ya-te hai-yaL
then she found out he not’ to her would come And
back.

a-tcon-des-ne d6-tci-wit-den hai-yaL x6 min-dai-fk tce-nif-
she thought she was And in outside she went..
lonesome. vain

yai hai-yaL a-tcon-des-ne kyii-wif-ya-in-yan na-nan-deL-te.
And she thought, “Indians will come to be.

hai-yik ke-yai a-xo-la-te hai-ya-miL x6 min-dai-tcifi tee-in-.

This way it may they will do.” And in outside she used

be vain

nauw xa-ne-it-te hai-ded a-dit-LO tcis-tewin-te La tce-nifi-yai

to go. Shelooked theone herherb’ she was Once she went
for it going to make. out.

nin-nis-an metik tcit-teh-en sai-kit-din-ff-kya min-dai-iik Lax
The world over _ she looked. She was surprised outside
to see

d6-mil-dif-x6-sin na-x0-wil-tsit-x6-lii kft-de teL-tewen hai
lonesomeness fell soon grew that.

Lo* hai-yfk mit hai dé-mil-dif-xd-sin nal-tsit min-nis-an

herb. That with the lonesomeness fell world

metk nin-tcin-*x tcit-te-te-en teL-tewif-x6-lii fii-kya hai-ya-
inside. Ground she looked. It grew she saw. And:
toward

*The herb is dateakitane, Monardella villosa.

 

 

 
''Vou. 1.] Goddard.—Hupa Texts. 307

hit-djit-in hai teit-di-wim-mite xon-ta ye-na-wit-yai hai-ya-
then that she pulled off. House she went in. And

hit-djit-ii na-wim-me wil-weL-mit a-dil-la me no-nil-lai hai
then she bathed. After night herhand in she took that

ki-ma-i a-din-na-defik-ka tcit-te-te-lai hai ki-ma-i hai-ya-miL
medicine. Her legs and arms she rubbed the medicine. And

wil-weL hai-ya-mit tsis-loi hai ki-ma-i hai-ya-miL-fii
night it And she tied up the medicine. And
was.

a-din-netik-tein-tecii. no-nil-lai hai  ki-ma-i xfi-Le-é-miL
back of her she put the medicine. Middle of
the night

ya-na-wil-lai hai-yaL xon-tcin-teifii n6-nil-lai hai-ya-hit-djit-fin
she pickeditup. And on the fire side_ she laid it. And then

tee-xai-neuw a-den-ne min-Lfin-din hwik-kya-tcin dits-tse
she talked. She said, “Tf ten times from me towards
tsim-mes-Lon ta xoi-kyfii tes-ya-te hai na-mfik-kai hai xoi-
women other his heart goes, the last one his
kya na-tes-di-ya-te hai hwe hw6-wfif x0-dje ntin-di-ya-te La-
mind goes to that tome his mind will come
back.

x0-kya d0-xwe-x6-wil-yfin-te x6-da-xwed-fin-Lfifii tstim-mes-Lon
I wish erazy he will be. How many soever women

te-wes-yo-te x0 xoi-kyafl-ai me sit-tin-te hai-ye-he hai-ya

he shall like, evenif his arms in they lie, anyhow there
x0-kfit nif-ya-ye-te hai-ya-miL x0-da-xwed-fin-Lin mit-ta-din
on him it will come. And how many soever among them

na-is-ya-te hai-ye-he nai-x6L-tsan-ne-te hai-ded hwe hwik-
he goes anyhow it will find him this my
kytin-sa-an hai ki-xfin-nai-ne-en efi La-ai-ix tsi-wim-ma-xos-sin
heart.” The Kixinai it really it was still.
was

mux-xfin-netiw-hwe d0-xwe-de-ai ye-nat-yai hai-ya-miL a-tcon-
Their talk she never heard. And she
des-ne hai-yik fin-di-ya-te nit-dil-lan* nas-dil-lin-te hai wes-
thought, “This way itwillbe. Hatefultoyou will become the you
one
sil-yO-ne-en hai-ya-miL a-tif-min-na-tse nas-dil-len-ne-te hai
used to like. And ahead of all it will be
hwe hwin-na-wil-liw-te hai-yik a-di-ya-te kyi-win-ya-in-yan-
me you will think about. This way it will be in the Indian world,

*It is said that dil-lan is a “water-dog,” or species of salamander, espe-
cially feared and disliked by the Hupa.

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ta-dii hai-yfiik a-x6-la-de xf-Le-dfii nin-na-is-dik-kai-hit
this way if theydo.” In the morning when she got up
yi-de da-na-wil-lai xf-Le-dii Lax dik-gyfii yi-da-tcin

toward she put it. Inthe morning, just here east
the north

yafi-yai mil fifi-kya x0-kft ye-kin-nen-difi x0-teim fii-kya
the sun then she saw _ on her light shone in. To her she saw
was up

ye-na-wit-ya hai x0-xtin-ne-en hai-ya-miL-fii a-tcen-des-ne
he came in her husband. And she thought,
hai-ytik-a-x6-liii-a-di-ya-te hai-yik a-x0-la-de mit-L6-we
“This way it will be. This way if it happens, medicine
na-seL-tewin hai kyi-wifi-ya-in-yan na-nan-deL-te d0-x0-di-
if they make, the Indians Nea they come “There won’t
0 be.

yun-hwih hai-ye-he tcon-des-ne nt-hwdn na-seL-tewen teon-
be many anyway,” she thought. “Good I made it,” she
des-ne hai-yik a-di-ya-te hai-yik miL-xoi-niL-xe x0-win
thought. This way it willbe. This way it went on him. To her
na-in-di-yai xii-Le hwa e-nah hai xe-e-na-kit-waL
hecame back. Night sun it was who threw her away.

TRANSLATION.
Formula of Woman’s Love Medicine.

The young men of the Kixfinai used to come to a certain rock
that stands in the ocean at the mouth of the Klamath. They
used to hold there their sports and shooting matches. But
notwithstanding all the attractions, a modest woman lived
there who never went out of her house. Once, while she was
sitting working on her baskets, a beam of sunlight fell on her
without cause. “What is going to happen?” she thought. As
she was going on with her weaving, she noticed a person coming
in. “Up there is the place they go in,” she said. “The Kixfinai
who live around here never come in this house.”

The one who came in, came intending to be the woman’s
husband. He lived there for a time and then he went away
and never returned. She heard no longer the sound of the games
and the talk of the Kixfinai.

 

 

Fe eT ee

 

 
''Vou. 1.] Goddard.—Hupa Texts. 809

Mink came to her, one time, and said, * You won’t see again
the one who used to come here. Across the ocean to the south
he has two wives. One lies in each of his arms.” When she
had found out this, she was more lonesome than ever. She went
outside. ‘When Indians come,” she thought, “they will do this
way.” She used to go outside and look in vain for the herb
with which she was to make the medicine. She looked all over
the world for it.

Once she was surprised to see that as the lonesomeness fell
upon her, the herb grew. It came into the world with lonesome-
ness. She looked at the ground and saw the herb growing there.
She pulled off part of it and took it into the house with her.
She bathed her arms and legs with it, and when it was night lay
down with some of it in her hand and a bundle of it behind her.
In the middle of the night she took the bundle up and put it in
front of her. ;

Then speaking to it she said, “If ten times his heart goes
from me to other women, finally it will come back to me. I
hope he may be crazy. How many soever women he likes, even
if they lie in his arms, this medicine will come to him. Among
how many soever of them he goes, this my heart will find him.”

The noise of the Kixtinai was quiet. She did not hear their
talk. “This way it will be,” she thought. ‘You will hate the
one you used to like. Before all others you will think about me.
It will be this way in the Indian world, if they do this.”
When she got up in the morning, she put the bundle of medicine
toward the north. When the sun was just here it shone upon
her. “This way it will be,” she thought, “if Indians when they
come, make medicine. But there will not be many who will
make it,” she thought. “I have made it good,” she thought.
“This way it will be.” It went even on him and he came back
to her. It was the moon who discarded her.
''310 Oniversity of California Publications. (Am. Arca. rx.

XXXIX.

Formula of Medicine to Shorten Period of Exclusion after
Menstruation .*

*
dik-gyfifii n0o-h0L yi-nfik-a-yi-dik ta-nan naf-xa_ hai

Here from us southeast water hascome That
to be.
2 ta-nan te-ke-i-yauw dedx yi-da-tein kit-te-I-yauw mix-xaix-
water they go into There from the many come to Does
in bands. east feed.
x0-lent x6-ta-nan hai dedx yi-da-tcin kit-te-i-yauw te-ke-i-
their water those from the east room about. They go
4 yauw hai- ta-nan hai-ya-miL te-na-de-il-ya La-a-xfi-Le hai
into that water. And in the water they all night those
stand long
kit-La-xfin hai-ya-mit-in dik-gyfii n06-hoL yi-na-tcin-yi-da-
deer. And here fromus from the southeast
6 tein xot-da-ke-i-yauw hai te-ke-i-yauw mtk-kai-kin né-djox
they came down the They go into their ankles middle
hill. the water
yi-daik n6-it-t6 ka-de x6-Lik-kai te-in-nauw hai-yaL-fin hai
above the water Soon the dawn comes. And
comes.

8 mit-da-wow hwtih na-a-xa x0-Lik-kai_ te-in-nauw miL
their droolings only fills it. Dawn comes then

dik-gyi n6-honL yi-de-yi-dik mit kit-La-xtin xa _ dil-mai

here from us northeast from deer yet gray
10 kit-te-i-yauw Lo-daite mit-tax kit-te-I-yauw hai te-ke-I-yauw-
come down in Lédaite amongst they cometo That water they

bands. feed.

*Told at Hupa, December 1901, by Emma Lewis.

The night of the eighth day after the beginning of the menstrual period
the woman makes a small pool by the river. After repeating the formula she
bathes, throwing the water over her right shoulder and then over her left,
repeating the operation once. The next morning she makes a cross on her
arms half way between the elbow and the shoulder with a burned acorn.
After this has been done she may return to the xonta with the rest of the
family.

+“ Their children they have.”

 

 

 
''Vou. 1.] Goddard.—Hupa Texts. 311

hwei t0-n0fi-a-dii yi-da-tein kit-te-I-yauw kit-La-xin Lu-hwin

goin. Ocean’s edge from the come out the deer black.*
north

hai te-ke-i-yauw-hwei hai ta-nan hai-ya-mit t6-n6i-a-din

They go in that water. And Ocean’s edge

yi-na-teii kit-te-I-yauw kit-La-xiin Lik-kai hai _ te-ke-i-yauw-
from the come out deer white. Those goin the water.
south
hwei mtk-ka-tet-wa mefk te-wit-auw-hwil na-di-yau hai
Armpits inside erawls dentalia.
mit-da-wow hwfif na-a-xa-ei xt-Le-din-mit miak-kis na-di-
Their spit only fills it. In the morning one side dentalia
yau mit-da-wow na-a-xa hai-ya-miL hai ta-nan noi-ki-yow-din
its spit is full of. And that water as far as it goes
i-tsa te-iL-auw-hwei hai na-di-yau hai-yaL hai a-ted-in-ne
so far in the water the dentalia. And she always
crawl thought,
hai en mit-da-wow mil na-nai-me tcd-in-ne hai na-na-im-
“That is : “Their spit with I bathed,” she thought, who always
it.
me-ei hai-yaL-fi a-ted-in-ne hai hwe  hwin-noi-yauw-hwe
bathed. And she thought, “Who- my leavings
ever
tet-wih-yan hai-yik xon-nis-te yit-dii-wes-yd-te hai-de hwe
has eaten this way his body it will like, this mine
nai-me hai hwin-noi-yauw-hwe tcti-win-yan-ne  hai-ya-miL

Iswim who- my leavings has eaten.” And
in ever

kyt-wif-yan na-win-Lit hai-ya-miL xof-a-dii-wil-lau xf-Le-
a shelled acorn she burned. And she marked herself in the
morning.
din nit-hwon-tcit xoi-kyaf-ai it-dit-wa na-de-Li hai-yaik
Right arm both ways she marked “This way
across.
a-teil-la-te tcon-des-ne x6 kiL-La-xfin wiin-na-diL-te tcon-des-
it will be,” she thought. “No deer they will hunt,” she thought.
harm
ne hai-ye-he ye-na-wit-ya-te teon-des-ne xa-fin-Lfin a-de-kit-
“ Anyhow she will goin,” she thought. “Just as his
many
La-xfin tceis-seL-win-te hai hwin-noi-auw-hwe  tei-win-yan
deer he will kill who my leavings has eaten,”

teon-des-ne hai-yik a-win-ne-lit-te hwe hwa_ tet-hwd-wit-
she thought. “This way it will be. Me of me she will

*This is the only instance noticed of special colors associated with the
world quarters.

10

12

14

16
''312 University of California Publications. {[Am. Anos. Era.

xal-lin-te hai ta-nan Lax xa-wa-auw-hwit-te hai tsé-ye
ask for that water. Just she will pick out That pond
(the stones).

teis-tewin-te hai dik-gyin n6-hodL yi-nfik-yi-daik sa-an tsé-ye
she will make. That here from us southeast lies pond

hai ef ted-win-neL-te hai min-kil-en mit a-di-wa-nii-di-

that itis she willthink That minkilen with will rub
about.
wite-tewil-lit-te hai-miL xon-nis-te na-La nat-le-lit-te
herself. It with her body another will become.”
one
kit hai-yik hwa-ne
This is all.
TRANSLATION.

Formula of Medicine to Shorten Period of Exclusion after
- Menstruation.

A body of water came into existence here to the southeast of
us. The deer frequent that water in bands. From the east the
does come and stand in the water all night. Here to the southeast
from us the deer come down the hill. They go into the water
and stand. The water covers their ankles, but soon, when the
dawn has come, their droolings have filled the pond.

After the dawn comes, deer yet gray come from the north-
east in bands and go among the Lédaite. They go into the
water. From the ocean’s border at the north, black deer come
and go into the water. From the ocean’s edge to the south
the white deer come and go into the water.

Dentalia crawl in their armpits. The pond is filled with
their spit. In the morning one side of the pond is full of
dentalia’s spit. As far as the water reaches, the dentalia
crawl.

She always thinks, “It is dentalia’s spit I have bathed in.
Whoever eats the food which I leave, his body will be liked
in this manner.”*

She charred a shelled acorn, the next morning, and marked a
eross with it on her right arm. “This way it will be,” she

*Tf the water which consists of the saliva of deer and dentalia likes his
body he will, of course, have luck in hunting and gambling.

 

 

 
''Vou. 1.] Goddard.—Hupa Texts. 318

thought. ‘He will hunt deer without harm if he does eat what
I leave. Anyhow she will go into the house,” she thought. “He,
who eats what I leave, will kill deer the same as ever,” she
thought. “This way it will be. She will ask me for the water.
She will pick out the stones and make a pond. She will think
about the pond which lies southeast from here. The minkilen
will rub herself with it. Her body will become another one.”
''314 University of California Publications, (Am. Arcu. Erx.

XL.

Formula of Medicine for Going in Dangerous Places with
a Canoe.*

yl-man-a-yi-nik  tsis-dai mfk-kai-kin-me-kis-Lont xo-

Across to the south he lived, Snipe. His

2 me-dil tif-is-tik x0-kai-tci-wil-le dd wmit-tis in-nauw is-tik
canoe was very His ankle joint never over it reached, (so)

narrow. narrow.

hai-ya-miL a-tcon-des-ne ye-wé-ya-te tcon-des-ne da-xwed-

And he thought, “Tam going he thought. ‘How is it
into it,”

4 dik-kyauw a-6-ne tcon-des-ne hai-ya-mit kit-td  tee-nil-lai
going to be?” he thought. And paddles he took out.
to-din tee-nif-yai kit hai-ya-mit-ii me-dil ye-tcil-will-yai
To the he went And canoe he went into.
river down.

6 hai-ya-miL ta-na-is-di-yai hai-ya-mit-fii dedx na-na-is-dits-tse

And he came out of And he turned around
it again.
hai me-dil mit-La_ tik-ka-tein-tcii na-is-tewen hai-ya-mit
that canoe. Stern toward the land he placed it. And

g a-tcon-des-ne kyi-wif-ya-in-yan na-nan-deL-te hai mit hwin-

he thought, “Indians are coming to be. That with my

nis-te xoi-kyfin me-nin-di-ya-te ttik-ka-tein-teii mit-La_ teod-
body his mind will think about.” Toward the land stern

10 nan-tan deox yi-man yi-de dits-tse da-wes-lal hai-ya-mit

heheldit. This across down headed it floated. And
way stream
a-teon-des-ne La-x0-kya Lan dd a-hwit-tcit-den-hwii hai
he thought, “Just like many not must say of me; ‘That
that one
12 tein hai-yak a-na-it-yau hai-ya-hit-djit-an ye-tci-wii-yai hai
they this way did it.’” And then he went in the
say

me-dil hai-ya-hit-djit-in kat hai ye-tei-wi-yai hit-djit mit-
canoe. And when he had gone in then

*Told at Hupa, December 1901, by Emma Lewis.
THis ankle tied around.”

 

 

 
''Vou. 1.] Goddard.—Hupa Texts. 315

La-diii me-wiL-waL hai kit-t6 hai-ya-hit-djit-im kat ta-wit-

thestern he beaton the paddle. And then he started
kait hai-ya-hit-djit-ii x6L-tes-lat nin-nis-an metik Lax dje-
across. And then with him it the world in. Just
floated
na-teii teL-tewen hai x0-me-dil x6.L-tes-lat nin-nis-an metk
up it grew his canoe. It floated world around.
with him
Lax ta-nan d6-me-djin hai me-dil* hai-ded nin-nis-an sa-an
Just water didnot mind that boat. This world lies
min-nat x0L-Le-nfin-dil-lat kit-te-e-au hwint yi-man-a-yi-nik
around, it floated with him. He sang a song. Across to the south
along

xOL-me-ntin-dil-lat-dei hai-yik x0-lifi-a-di-ya-teL hai hwin-
with him it floated back. This way it will do who my
nis-te tcd-naL-tsit tcon-des-ne x0 nitc-tewin-din ye-tei-wii-
body knows,” he thought. “Even bad place if he

ya-de hai-ye-he hwe hwin-nis-fe xoi-kyfifi min-ya-te hai-yik
goes in, oi my medicine he thinks about this way
ta-nan d6-mite-djin-te hai me-dil
water won’t mind the canoe.”

TRANSLATION.

Formula of Medicine for Going in Dangerous Places with
a Oanoe.

Snipe lived across to the south. His canoe was very narrow.
It was so shallow it did not come above his ankle. “I am
going in it,” he thought. “How is it going to be?” he thought.
He took the paddles out of the house and went down to the river.
He got into his canoe and then he got out again. He turned
the canoe around. He placed it with the stern toward the land.
“Indians are going to come into existence,” he thought. ‘They
will think about me with this.” He held it with the stern
toward the land, headed this way across the river and down
stream. “There must not be many,” he thought, “who will say
of me, ‘That one I hear did this way.’” Then he went into the

* The subject.

{The formula and the song seem to be the only means employed in this
medicine to produce the desired result.
''316 University of California Publications. (Am. Arcu. Era.

canoe, beat on the stern with the paddle, and sang. When
he started across, his canoe grew up higher, and floated
with him over the world. The boat did not mind the water.
It floated with him over this body of water which lies around the
world. He sang a song as he went along. It floated back with
him across to the south. “It will do that way with the man
who knows my medicine,” he thought. “Even if he goes into a
bad place, if he thinks about me, this way the water will not
trouble his boat.”

 

 
''Vou. 1.] Goddard.—Hupa Texts. 317

XLI.
Formula of Medicine for Going Among Rattlesnakes.*

tee-x6l-tewe-din d6-tcti-wes-yO da-xwed-dik-kyauw na-niL-

At Teexdltewedin he did not “How must they
like it. live,”
ne teon-des-ne tcit-tes-yai hai-ya-miL yi-dfik-ka-kai hwa na- 2
he thought. He started And along the sun
out. Klamath
na-it-dauw mil te-in-dil miL-tsa-x6-sin  mite-tcil-le-xd-len
itwent down then _ they flew rattlesnakes wings they have.
along
hai-ya-mil teit-te-we-in-il hai tetik-qal a-tcon-des-ne dai-dik- 4
And he looked about that walking. He thought, * What

as he wentalong one
kyauw mit-LO itiw-tewe hai-ya-mit a-tcon-des-ne_ ka-xtist

kind its shall I And he thought kaxfis
medicine make?”

tin-kya kis-xfin hai kyii-wa-is-tewit nfil-xfite teis-tewen hai 6
he saw standing. That he broke off. Rings he made. That
kit-teL-tits a-tcon-des-ne LOk-na-sa-fin-dii a-din-na-tse miL

he used for He thought, “Prairie it lies place ahead of myself with

a cane. i

kit-te-seL-tsas-te tcon-des-ne hai-ya-mit Loék-na-sa-fin-dii yi- 8

I will whip,” he thought. And prairie it lies place
sin-tcin tcee-nif-yai miL a-din-na-tse kit-tei-tsas hai-ya-miL
toward he came out then ahead of he whipped. And
the west himself

di-hwe-e d0-tciL-tsan La-ai-ix xdw a-tin hai mit teis-seL-wen 10

nothing he found. At once it all that with he had killed.
seems
hai-yaik a-win-neL-te tcon-des-ne hai-ded hwe hwit-tits-e
“This way it willhappen,” he thought, “this my cane
tcit-tes-tfin-de x6 me-tsa-x0-sin-din teit-tes-ya-te hai-ded hwe 12
if he takes Even dangerous places he goes this my
along. if
hwit-tits-e teit-tes-tin-de d0-x6-lii tcit-tsis mit-tsa-xd-sin
cane if he takes along, he will not see rattlesnakes.

*Told at Hupa, October 1902, by McCann.
+ Philadephus Lewisii.
''318 University of California Publications. (Am. Arcs. Erx.

TRANSLATION.
Formula of Medicine for Going Among Rattlesnakes.

While at Tcexdltewedii Yimantiiwinyai felt dissatisfied with
something. ‘How will the people live?” he thought. He started
out and walked up along the Klamath. When the sun went
down, rattlesnakes which had wings flew about. He looked
about as he went along and thought, “What kind of medicine
shallI make?” Hesawa bush of Philadephus standing there. He
broke off a shoot, made rings around it, and used it for a cane.
“When I come to Loknasafindif, that lies ahead of me,” he
thought, “I will whip the air with it.” When he came out into
the prairie at Loknasatfindin he whipped about himself with
the cane. He found nothing there. He had killed them all
immediately. “This is the way it will happen,” he thought.
“if any one takes my cane along. He will go through dangerous
places if he carries my cane, and he will not see rattlesnakes.”

 

 
''Vou. 1.] Goddard.—Hupa Texts. 319

XLII.
Formula of a Deer Medicine.*

ded nin-nis-an min-né-djit na-teL-dite-tewen ki-xfin-nai
This world middle grew Kixfinai
nin-nis-an né-dj6x sil-len-mit a-teon-des-ne da-xwed-kyauw-ne 2
world middle nearly after. He thought, “How will it be
time
kyd-win-ya-in-yan na-nan-deL-de kit-La-xfin  wiin-na-is-ya
Indians Na they come deer they hunt?”
to be,
hai-ya-miL tsis-sit-we né-djit mif-kil-en xdl-lan kyi-wif-yan 4
' And he killed one while minkilen with him ate.
xOl-kiL-La-xfin ta yi-wif-yan xf@-Le-dfii tee-nifi-yai wil-weL
His venison some _§ she ate it. In the he went out. Until
morning night
tetik-qal-*x d6-wil-tsan a-x6L-tcit-den-ne mif-kil-en en nil- 6
he walked none seen. He said to him, “Minkilen it was
lan yik-kyii-win-yan xwed-dik-kyauw-ne tcon-des-ne dedx na-

with ate.” “How will it be?” he thought. Around he
you

ten-en xal-tewi-x6-lan  tsé-Lit-tsdt hai-ya-hit-djit hai tei- 8

looked. Growing up he saw  blue-brush. And then that
win-tsit hai mit a-di-wfin-di-win-tewit xd-Le-dii tee-nin-yai
he That with he rubbed himself, Next morning he went
pounded. out.

kiL-La-xin mite-tcii nax tcis-seL-wen a-tcon-des-ne hai-yaik 10
Deer toward him two he killed. He thought, “This way
x0-lfin-teL kyti-wifi-ya-in-yan na-nan-deL-te hai hwin-nis-te
it will be Indians when they come who my body
to be

teo-x0n-des-ne hai-ye-he Lan kyii-wif-ya-in-yan dd hwin-nis-te 12
know. Anyhow many people not my body

tco-xOn-des-ne-hwih nii-hwon hai-ded hwin-nis-te ted-xdn-
shall know. Good this one my body knows.

des-ne La-xoi-kya d6-x0L-me-tsa-x6-win-sin-hwii hai hwin- 14

I wish he may have no trouble who my
nis-te tcd-x6n-des-ne
body knows.”

*Told at Hupa, June 1901, by Robinson Shoemaker.
T Ceanothus integerrimus.
''320 University of California Publications. [Am. Arcu. Ers.

TRANSLATION.
Formula of a Deer Medicine.

A Kixfinai lived in the middle of this world. He came into
existence just before the coming of Indians. ‘How will it bez?
he thought, “when Indians come into existence and a minkilen
eats of the venison they have killed?” Then it happened that a
woman in such a condition did eat of venison which he had
killed. He went out to hunt and walked about until night
without seeing a deer. He heard someone say to him, “It has
happened because a mifkilen has eaten of your venison.” “How
will it be?” thought the Kixfinai. When he looked around he
saw buck brush growing there. He took some of the leaves and
tender shoots, pounded them up, and rubbed them on himself.

When he went out to hunt the next morning two deer came
toward him. He killed them. “This way it will happen to that
one of the Indians who shall know my medicine. Not many of
them shall know my medicine. It will be well with the one who
knows it. I wish that he may have no trouble in killing deer.”

 
''Vow. 1.] Goddard.—Hupa Texts. 321

XLII.
Formula of a Deer Medicine.

ki-xfin-nai na-nan-deL tLel-din yi-de-yi-man-tcin-teif  tai-

Kixtinai became at Leldin. Down river across Tai-
kytiw-wel-sil-kfit-tein-tcin tee-it-da hai-ded kyi-wif-ya-in-yan
kyttwwelsilkitcintcin he lived. These persons

na-diL na-is-tewen di-hw6 d0-wtn-na-wai yo yi-nfik-yi-man-

living he did something he never There _up river on the
had done.

tein-tcii eh Lin hwtii min-noi-kin-ne-yot-dei hwfii e-e-a

other side it was dogs. only they barked only was
there.

hai-fiii hai ye-yin-ne-yot a-den-ne hai kil-La-xfin ef ye-yin-

And _ those drove in by madethe The deer it was they

barking noise.

ne-yot em a-den-ne hai-fii hai na-del-tewan La-ai-ix mis-dje

driving it made the And the eating really fog

in was noise.

noi-it-kit e-il-li hai kit-La-xfiin mil-lit-de em a-ne-e-te hai-
spread out used The venison its steam it looked

to be. was that way.
yaL-in hai-yoO yit-de-yi-man tsis-dai a-teon-des-ne is-d6 da-
And the one down across he lived he thought, “I wish

x0-hwe-e a-ya-x0-la dint x06-lii mit-L6-we na-is-tewin-teL
something could befall Who is it its medicine will make
them.

hai-de kit-La-xtin d6-na-it-tsin-de dint x6-lfin mit-Lo-we

these deer they won’t find Who is it medicine
again?

na-is-tewin-teL d06-na-iL-tstin-de hai-yO a-kit-tis-seOx a-yfin-

will make they won’t see That one smartest will
them again?

nii-wes-te hai-yaL-fin hai-yo yit-de-yi-man tsis-dai kyi-wii-

be.” And that one down across he lived Indian

* Told at Hupa, November 1901, by Senaxon. This formula was told
with xv as connected with the White Deer-skin Dance. Itseems clear from
its form that it is a hunting medicine. The venerable priest was questioned
about its connection at another time without definitely settling the matter.
If it is really a formula of the White Deer-skin Dance, then that dance, held
as it is at the end of the period of cohabitation, purifies the people for the
hunting season.

Am. AROH, ETH. 1, 21.

10

12
''10

14

16

322 University of California Publications. [Am. Arcu. Erx

ya-in-yan-ta-din a-kit-en a-kil-lau hai-yat-f yi-nfik-yi-man

world what they do_ he did. And up across
hai ki-xfin-nai m6-xon-tau xon-nin ye-tcit-teL-kait hai xon-
the Kixtinai their houses his face one after the other His
he stuck in.
nis-te nit-tewen-ne man ef a-tcit-yau xt-Le-dfi sa-win-den
body not good reason it hedidit. Next morning they started
was out.

Lin ma-mini me-la xa win-tete hai-yO Lin wil-weL-ei tsim-ma-
Dogs they Some still lay there those dogs. Until night it was
coaxed.

xOs-sin-*x hai-yO Lin hai kit-La-xfin a-iL-in-ne-en dé-xés-le
quiet. Those dogs the deer used to chase was not

La-ai-Ux hai-yaL-fii La yis-xan-nei sit-tete-*x hai-yd ki-xfin-

really. And one day they lay there those Kixinai
nai-ne-en d0d-he-nas-deL-*x La-ai-ix kfit ya-xd-win-an dta-
used to be. They could not Really they were worn
walk about. out.
hwe-e ki-ma-ti d06-nais-tewin hai-yo ki-xtin-nai hai-yaL-fin
Nobody medicine could make those Kixtnai. And

hwa na-nauw-daL-din ki-ma-i teis-tewen hai-ya-hit-djit-in
sun gone down time medicine he made. And then

yi-ntiik-a-yi-man na-nif-yai fin-Lfifi-xoi xon-Lfifi na-is-tewen
up the other side he crossed. For everybody enough he made.

hai-yO hwit-LO* ded mit a-dii-wfin-d6d-tewit-te ya-xdL-tcit-
“This my medicine this with bathe yourselves,” he told

den-ne hai-yO Lin ta xt-Le-diin sa-win-dii-hit il-lea-xfte

them, those dogs too. In the when they went wonderfully
morning out

Lin min-n6-kin-ne-yot-dei hw win-a hai-yaL-fif a-teon-

dogs barked only was. And he

des-ne hwe-ye a-hwiL-tcit-den-te hai-yO ki-xiin-nai en do-a-
thought, “I it is they will talk to. These Kixinai itis they

ya-x0L-den-hwit hwe-ye hwit-teit-den-te kit ma do mit-Lo-
must not talk to. Me they will talk to. For it not medicine

we na-ya-is-tewen
they made.
hai-yaL kit hai-yOx hwa-ne
And that way only.

*The medicine was Douglas spruce.

 

 

 
''Vor. 1.] Goddard.—Hupa Texts. 323

TRANSLATION.
Formula of a Deer Medicine.

The Kixtnai lived at Southfork. One lived farther down the
river on the other (east) side at Taikyiiwwelsilkitcin.

Up the river on the west side there was nothing but
dogs and their barking. The dogs made the noise when they
drove the deer into the river. When the people ate, the steam
of the cooking venison was like a fog spreading over the country.
The one who lived down river on the other side thought, “I wish
something could be done with them. Who will make medicine
so they will not see deer any longer? ‘That one will be the
smartest.” The one who lived below on the east side did what
they do in the Indian world.* Then he went up across the river
and put his face in at the doors of the Kixfinai’s houses. He
did it because his body was bad. The next morning when they
started out to hunt they had to coax the dogs out. Some of the
dogs lay in the house. All day it was quiet. There was no
chasing of the deer by the dogs. Until night the Kixtinai lay
‘there. They were so worn out they could not get up. None of
the Kixfinai could make medicine. When the sun had gone
down the one who lived down river on the east side made
medicine and then went up to the village on the west side. He
made enough for all, both the Kixfinai and their dogs. ‘Rub
yourselves with my medicine,” he told them, “and the dogs
beside.” The next morning when they went out the dogs barked
wonderfully. There was nothing but barking. “Iam the one
they must tell about,” he thought. ‘They must not tell about
these Kixfinai. Jam the one they must tell about. They did
not make this medicine.”

*The Hupa formerly did not cohabitate at all during the season for hunting..
It is believed that the man himself who has cohabitated will not have luck in

hunting, and that his bad luck will be communicated to those with whom he:
mingles. a
''324 University. of California Publications. (Am. Arcu. Erx.

XLIV.
Formula of Medicine for Making Baskets.*

is-din-na-me a-na-tcit-yau ki-xfin-nai keL-tsan xf-Le-dfin

At Isdiname she did it Kixtinai maiden. In the
morning
2 t0-din tce-in-nauw yi-man din-nfiin te tcin-ne-it-tsat Lax
to the she always Across facing inthe she always Just
water went down. water sat.
x0-tsin-ne né-djit n0-t0-*x min-né-djé-xd-miL min-ne-gits
her legs the water staid. After a while gently
middle
4 yi-da-tcin da-kit-dti-wes-tce hai yi-man din-nf te tein-ne-
from the the wind blew. She across facing inthe always
north water
it-tsat kit-te-it-Low kit-te-e-au hai kit-te-it-Low
sat. She always She always that one who always
made baskets. sang made baskets.

 

 

 

 

 

 

 

 

 

 

 

 

 

fm na a a nn: nay can a dn na na a
0 .
ay. it A . ie T H
gy ony aS } ay a i y+ | oe
Lia j KK | i iS gia eae =
— 2} } Bz 1 i 7 i =a Sar a3
ees Co >a -_ r = s+ —t
is 7 FH ES
aS é
na a a tn Nees a, Sie atl a a

6 hai da-kit-de-it-tce min-ne-gits yai-wa-auw-wiL-*x nik-kyaux

That blew gently. It increased in Harder
blowing.
da-kit-de-it-tee-ei min-né-dj6-x6-miL La kyii-wit-tee-il
it blew. Finally one (gust) blew along.

8 La-ai-ix x0-la-ta-mit tce-kyii-wes-tce La-ai-iix yeii_ ta-né-djit
Suddenly her hands from it blew out. Immediately way the middle
off of the water
yi-ntik mit te kyi-wes-tce-ei hai-ya-hit-djit mik-ka na-des-
south with inthe it blew she And then after it she

it water saw.

*Told at Hupa, October 1902, by Emma Dusky (Tasentce), the wife of
Henry Frank. She is about 40 years of age and very conservative. She
surpasses all other Hupa women in basket-making.

{ The south head at the entrance of Humboldt Bay.
''Vou. 1.] Goddard.—Hupa Texts. 325

de-qot mik-ka hai xoi-kit-Loi-ne-en hai-ya-hit-djit na-tes-

crawled; after her basket used to be. And then she

di-yai xon-ta-tecin xon-ta-dii xa-na-is-di-yai yis-xfin-hit tee-

started toward the ‘To the house she came up. The next she
_ back house. morning

nin-yai to-din sai-kit-din fi-kya da-na-wil-laL hai xoi-kit-Loi
went to the She was surprised it was floating her basket.
down water. to see there

hai-ya-hit-djit ta-na-is-tan hai mfk-kai-kit-Loi két-*x Lax
And then she took it Those hazel ribs all over just
out of the
water.

yi-kyt-wit-tsos-sil hai mna-di-yau  hai-ya-hit-djit tee-nin-tan
were sucking the dentalia. And then she took
out

me-dil-ite ydn-ne yi-dik mit hai na-teL-dite-tewen-ne-din
little canoe back of up from. That she grew time
the fire

xwen na-teL-dite-tewen hai me-dil-ite hai me teis-tewen hai
for her it grew the small canoe. That in she put the

na-di-yau hai-ya-hit-djit ki-ye t6-teim tee-na-in-di-ya-hit

dentalia. And then again to the when she went down
water

na-kit-te-LOn de-dit-de nin-nis-an meik tes-lat hai na-di-yau-

she began to She found world over ithad The dentalia
make baskets out floated.
again.
kit-tewe na-teL-dite-tewen ta hai kit-Loi hai-yik a-tifi-wes-te
maker it had grown places the basket that way had done.

Lax xa-a-tin-wes-te hai xoi-kit-Loi hai-ya-hit-djit a-teon-des-ne
Just the same thing her basket. And then she thought,
it always did

hwe x6w-gyah kyi-wif-ya-in-yan ma a-nauw-di-yau La-xoi-kya
*“T shouldn’t Indians for I did it. I wish
wonder
teis-di-yan-ne-te hai-yik-fin-te x06-la mefik til-tsit-*x hai
she may live to this way her hands in it will That
be old always be. one
hwe hwin-nis-te tce6-x6n-des-ne-te xoi-kyfii me-win-na-hwit-te
my body she will think of, her mind _ will go against it.”
hai-yik hwa-ne a-teon-des-ne hai-yfik a-win-new-te hai-ded
“This way only,” she thought, “this way she will do this

hwe auw-di-yau hai-ye-he do a-tii min-La-ne ma _ auw-

iE did. Anyway not - everybody for I
di-yau hai-ded hai-de auw-di-yau hai kin-tis-sedx-fin-te tsfim-
did it this. This I did, the smart

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''326 University of California Publications. [Am. Arcs. Ern.

mes-LOn na-teL-dite-tewin-te hai kin-tis-sedx-fin-te na-teL-dite-
woman who will grow. The smart one who will

tewin-te hai hwa-ne ma a-nauw-di-yau hai-ded x06-Lik-kai

grow that only for I did this. Dawn
tes-yai miL hwin-nis-te xoi-kyfii’ me-win-na-hwit-te tcon-
comes then my body her mind will go against,” she
des-ne
thought.
kat hai-yik hwa-ne
This is all.
PRAYER FOR THE MEDICINE.
ha ha ha ha
nin ye-xow tein a-nfin-di-yau is-din-na-me_ ki-xtin-nai
You Ibelieve they did this at Isdiname, Kixtnai
say
keL-tsan nit-L0-we hwi-wa-miL-tewit hei teit-den-ne kit
maiden. Your loan me. “Yes,” she said,
; medicine
don hwe hai-yik auw-di-yau

“I that way Hdide”

TRANSLATION.
Formula of Medicine for Making Baskets.

A Kixtinai maiden did this at Isdiname (the south head, at
the entrance of Humboldt Bay). She used to go down to the
water every morning and sit on the beach facing the west with
her legs half under water. One time as she was sitting there
making baskets the wind blew gently from the north. She
always sang as she made baskets. The wind, which blew gently
at first, increased in violence until it blew very hard. Suddenly
a gust came along and blew the basket from her hands. She
saw where the wind had blown it into the water, far to the south.
She crawled along after it. Failing to get it, she went back to
the house. ,

The next morning when she went down to the beach she was
surprised to see her basket floating there. She took it out of the
water. The hazel ribs were covered all over with sucking

NS aL Nea tae ia puta tena rt ayn mee ee ep
''Vou. 1.] Goddard.—Hupa Texts. 327

dentalia. Returning to the house she took down a little canoe
from the earthen bank back of the fire. This canoe had come
into existence at the same time as herself. She put the
dentalia into it.

When she went down to the beach again to work on her
basket, she found it had floated around the world to every place
where the dentalia-maker had grown. Her basket always did
that way. Then she thought, “I shouldn’t wonder if I did itifor
Indians. I wish long life for the woman who always has a basket
in her hands. That one will think about me. My experience
will come to her mind. She will do the way that I have done.
I didn’t do this for every one. I did it only for smart women
who shall come into existence. When the dawn comes my
formula will come to her mind,” she thought.

PRAYER FOR THE MEDICINE.

Ha ha ha ha! You, I believe, I have heard, Kixfnai
maiden, did this at Isdiname. Loan me your medicine.
“Yes,” she said, “I am the one that did it.”
''828 University of California Publications. (Am. Ancu. Era

XLV.
Formula of Medicine for Wounds Made by Flint Arrowheads.*

nin-nis-an Loik-kait kfit xdL-Lii hit na-ya-teL-dite-tewen

Mountain white his both grew.
brother -
2 hai-yaL a-x6L-tcit-den-ne xon-ta na-seL-te hai-yaL tcit-tes-deL
And he said to him, “House let us And they started.
go to.”

hai-yaL niin-dil-win-te-dii tein-nii-deL mfi-kfit-me kyo-ya-
And _ snow always there place _ they came. Lake place they
4 wih-hwal hai-yaL te-ky6-x6l-xftt ta-ya-is-hwal hai-ya-min

fished. And teky6x6lxiit they caught. And

me-tce-ya-niL-t0 hai-ya-mit teit-tes-deL hai-ya-mit tei-wit
they skinned him. And they started on. And while they
6 dit-né-djox a-x6L-tcit-den-ne dik-gyfi sin-dai ne-e-ne-se-
were traveling he said to him, * Here you stay, I will hide
da-te hai-ya-mit tcit-tes-yai hai-yaL tce-nif-yai hai te-kyd-

from And he went on. And he came out that  tekyd-
you.”

8 x0l-xfit mis-sits ye-na-x6-wil-t6 is-dd La-ai-iix teit-tcit-ne-en
x6lxtit its skin dressed in. Almost really he died.

hai-yaL a-x0L-teit-den-ne kfit x6-lfin-teL hai-yaL  tcit-tes-deL

And he said, “That will And they went on.
do it.”
10 hai-yaL na-dé-il-tewin-dii tcin-nin-deL hai-yaL a-x6.-tcit-
And Tule ranch they came to. And he
den-ne dik-gyfii sin-dai hwe hwa-ne te-sé-ya-te hai-yaL
said, “Here you stay, I alone will go on.” And

12 ya-a-diL-t6 hai te-ky0-x0l-xfit mis-sits hai-yaL teti-hwiw tee-

he put on ‘that teky6xdlxit its skin. And elder he
sticks
kin-nfin-qdt nax hai-yaL x6-kyfifi-sa-an me-n6-nif-an hai-yaL
pushed the two. And his vitals he put inside. And
pith out

*Told at Hupa, July 1902, by James Marshall. Compare pp. 117, 118.
tT Mount Shasta.
{tA horrible water monster.
''Vot. 1.] Goddard.—Hupa Texts. 329

na-it-kfit ye-tcei-wit-t0 hai-yaL tcit-tes-yai hai-yaL tein-ni-
one over he slipped And he went on. And he
the other them.

yai xon-xauw-dii hai-yau ye-tci-wif-yai xon-ta me na-nin
came to Xonxauwdin. And he went in. House in two

tstim-mes-Lon yafn-ai hai-yaL a-x6L-tcit-den-ne na-tin-dauw

women were And she said to him, * You better
sitting. go back.
dik-gyii kyah dfin-hwe-e do6-ye-in-nauw hai-yal a-den-ne
Here is where nobody ever comes in.” And he said,
dau hai-yal min-né-djo-x6-mit fii-kya na-tin-dit-tst hai-yaL
SNOW a And after a time he heard them coming And
home.
ye-na-wil-Lat kit-La-xfin teii-wit-tel yeti yi-dik ye-teii-wiL-
one ran in deer he was way up he

bringing back
waL-ei hai-yaL ki-ye Li-win ye-na-wil-Lat yi-wit-din-né-
threw in. And again one ran in. Finally

miL mtk-k6ds-tau-win ye-nal-Lat hai-yaL na-mik-kai-din
the ninth ran in. And last of all
ye-na-wil-Lat hai x0te ma-tsis-dai fil-l6 xon-na hai tcd-x0n-
came in the chief. Hot his eye (when) he
neL-en hai-ya-miL tce-nin-tan La-ai-ix xon-ne-wan hai ka-xtis

looked And he pulled out really fire-like the arrow.
at him.

hai-yaL a-x0L-teit-den-ne dik-gyim mefik da-na-diL-a _hai-
And he said, “ Here in shoot.”
ya-miL metik da-na-di-wit-a hai-ya-mit fil-ld-tse hai ye-
And in he shot. And it felt the he
hot
de-we-ntin-dii hai-ya-miL ya-wit-qot min-sit-da-tein xa-wit-qot
shot place. And he jumped up. Smoke-hole to he jumped.

hai-ya-miL a-den-ne dofi-ka-tsit hw6-a-nfi-auw hwit-din-dai
And he said, “Hold on, give me my arrow
point.”
hai-ya-miL ya-na-wit-qot yi-nfik-a-yi-man  hai-yal_ tce-na-
And he jumped up river and across. And - he took
nif-an x0-kyfifi-sa-an hai-yaL lLa-ais wa-kin-nin-tseL-x0-lan
out his vitals. And one only was heated through
he saw,
hai tei-hwiw hai-ya-miL ki-ye ya-na-wit-qot na-dé-il-tewfin-din
the elder And again he jumped. Eating place
sticks.
no-na-in-dtik-qot hai-ya-mit na-tes-deL fil-lé-tse La-ai-iix
he reached by And they started Hot it felt, really
jumping. home.

10

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''330 University of California Publications. (Am. Arcu. Eru.

na-wil-lit hai-ya-mil Le-nal-dii yi-dik mit a-den-ne da-xwed-

he nearly And Weitchpee backof at hesaid, ‘How will
burned.
dik-kyauw a-tcon-des-ne kyii-wif-ya-in-yan na-nan-deL-te hai-
it be I wonder Indians when they come
to be?”
ya-miL na-tef-en sai-kit-dii kis-xfin* hai-ya-mit hai tcit-di-
And he looked He saw something And that he
around. standing.
wim-mite hai-yal teti-wif-aL hai-yaL La-ai-ix na-wii-ktts
pulled up. And he chewed it. And really he became
cold.

hai-yaL a-teon-des-ne hai-yfik x6-ltii-te
And he thought, “This way it will be.”

TRANSLATION.
Formula of Medicine for Wounds Made by Flint Arrowhead.

At Mount Shasta he grew with his brother. He said to him,
“Let us go visiting.” They started out. They came to Nandil-
wintedii, one of the Salmon mountains. They fished in the lake
with a hook and caught a water monster. They skinned him
and went on.

When they had traveled some way the elder brother said,
“You stay here. I will hide from you.” He went on, and when
his younger brother came along he jumped out of the brush
dressed in the skin of the water monster. His brother almost
died of fright. ‘That will answer,” he said.

Then they went on until they came to Nadéiltewfindin (Tule
ranch). ‘You stay here,” he said. “I will go on alone.” He
put on the water monster’s skin. He took two elder sticks and
removed the pith. Then he put his vitals inside of them, slip-
ping one stick over the other.

He went on until he came to Xofxauwdin (Masten ranch).
He went into the house where two women were sitting. One of
them said to him, “You better go back. This is the place that
no one comes in.” “No,” he said. After a time he heard the
men coming home. One ran in and threw the deer he was
bringing onto the bank back of the fire. Again oneranin. Then

* Woodwardia radicans.

 

 
''Vou. 1.] Goddard.—Hupa Texts. 331

they kept coming in until the ninth had run in. Last of all the
head-man came in. His eye was hot when he looked at him. He
pulled out the fire-like arrow. ‘Here in my breast shoot me,”
said the visitor. He shot him in the breast. It felt very hot
where he shot him. The guest jumped up. He jumped through
the smoke-hole. “Stop, give me my arrow-point,” said the
one who shot. He jumped up river and across to the other side.
He took out his vitals. One only of the elder sticks was burned
through. Again he went on jumping along until he came to
Nadéiltewindin. Then they started toward home.

The wound was so hot he was nearly burned. When they
came to Weitchpec Butte he said, “I wonder how it will be when
Indians come.” He looked around and saw something standing
there. He pulled it up and chewed it. He became cold again.
“This is the way it will be,” he thought.
''2

6

8

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bo

332 University of California Publications. (Am. arcu. Bru.

XLVI.
Formula of Medicine for Going to War.*

ded nin-nis-an né-djit na-ya-teL-ditc-tewen xoi-kil - hin

This world middle they grew, her both
brother

kit-tsai xfit-ne-wan hai-yaL a-xd.-tcit-den-ne yis-xtin-de

hawk black. And she said to him, “Tomorrow

xt-Le-dfi ne-he dii-wil-le-te hai tea-xfte efi do-kin-naL-
inthemorning us a company The girl it not yet

will come to was
Ferdi £2?

dtin-win-te hai-yan deftk a-in-ni-mit xoi-de-il-le-tsi yi-da-

kinaLdiii. And here whenthe sun they heard the From
was war party.

tein xa-sin-nauw-dii eh mit hai xoi-de-il-li hai-yaL a-x0L-

the where the sun it from the war company. And she

east rises was

teit-den-ne kin-yfii-tsit hai-yan ké-yin hit-djit xwa-e-il-le

told him, “Eat first.” And he had after hehad enough
eaten

hit-djit hai-yaL a-den-ne dfint na-tse tce-nif-ya-te hai-ya
after then he said, “Who first will go out?” And

xoi-kil aL-teit-den-ne hwe na-tse tce-né-ya-te hai-yaL nd-na-
her she told, ST first will go out.” And by the
brother

wit-tse-din tee-i-yen yit-de-en-tcii hai dd-kin-naL-dan-win-te

door she stood on the north the not yet kinaLddn.

side
hai-yaL nit-tik mit-t@m me-na-it-kya n6-na-il-liw xoi-kya-
And black oak leaves she wore for She left off her dress
dress.

ne-en tce-e-auw hai kai-la-tauf hai-yd ki-la-xtite hai-yaL-if

used to Hetook the bunch of that boy. And

be. out twigs,

tee-iL-t6 hit-djit-mit tcd-xd-ne-im-mil di-hwe-e d6-na-xon-niL-

he pulled Then hethrew themather. None of struck her.
out the knot. them

*Told at Hupa, December 1901, by Henry Hostler often called “Packer
Henry.”

{The word kailatau refers to the ends of the hazel twigs which are cut
from the rim of a basket in finishing it. They are tied in bundles and left
lying about the house.

 

 
''Vou. 1. Goddard.—Hupa Texts. 333

wil a-tin x06 wai-e-xfis-sei hai-yaL yi-naik-ken-teii n6-na-il-

All in hethrewather. And to the south side she
vain
Lat hai-yau ki-ye yi-da-teii tee-e-auw kai-la-tau  hai-yau
ran. And again from the he took twigs. And
north out
ki-ye mil te6-xon-ne-ite-tewa-ei hai-ya-hit-djit kit  tee-in-
again with he threw at her. And then she went
them

nauw-hwei x6L-kiL-dje-xa-in-nauw-hwei de-de-x6w de  yi-tsin-
out. They all fought with her. Everytime here west the

e-e-a-miL a-tin tcis-se-iL-we-ei hai kyti-win-ya-in-yan-ne-en
sun was all she had killed those men used to be

La-a-dik-kin en hai xoi-de-il-li hai-yau n6-kit-dje-xa-in-nauw

one hundred that war party. And she quit fighting

miL ye-na-it-dauw hai-yaL hai xoi-kya n6-na-it-kyds na-La

then she went in. And her dress she put away. Another
one

hai e-nanh nai-xoi-it-tau hai-yO nit-tik mit-tfin kya hai-yau
that isthe flew around her that black its leaves dress. And

one oak
x0-hwin-ne ef x0-len hai-yO d6-kin-nat-diii-win-te xt-Le-
her song she has that not yet kinandtin. In the
din kit-te-e-auw kat hai xoi-de-il-le-tsi mit hai-yau a-ya-
morn- she sang it. The war party hearit when then they
ing

den-ne xa_ tsin-tit-dil-din hai-yan  tsi-yfin-te-il-dil La-x6

said, “Come, let us run away.” Then they always ran off just

dik-gyif nin-nis-an né-djit yi-nfik yi-da-tcii ne-it-tete
here the world middle. South east they always

lay
xti-Le-dan hit-djit na-te-in-dil hai-yan kfit hai kit-dje-xa-
until morning, then they went And there is going to
home.
in-nauw-te mil ki-te-e-an defik a-den-ne
be a fight then she sang. This way she sang.

 

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334 University of California Publications. (Am. Ancu. Ers.

xt-Le-dii kim defk a-den-ne hai tein-ne-tiw-din kin-na

Morning too this she sang. The _ she went to bed too
way time
hai mit kyti-wif-ya-in-yan d0-xon-né-xfin-neiw hai kya-
it with. Indians never talk into her. The
Wi-ya-in-yan mik-kyfii-sa-an-ne-en en hai-ded nin-nis-an
men their hearts used to be this world

Sa-an na-me-netik-tcin-tcin ye te-in-nauw-hwei hai-de hwin
lies back of it instead they went along. This song

eh a-in-ni ki-ye na-La-dii xf-Le ki-ye tcd-it-tsit hai-yd

itis didit. Again another night again she found that

out
tea-xtite hai-yaL a-x6L-tcit-den-ne ki-ye ne-he di-wil-le-teL
girl. And she said, “Again, us a party is

coming to kill.”
hai xoi-kil aL-tcit-den-ne hai-yaL a-xdL-tcit-den-ne kyi-wii-

Her she told. And she said, “Indians
brother

ya-in-yan na-nan-deL-teL hai ki-ma-i sil-lin-te hwe a-hwit-

are coming to be. This medicine will be. Me they will

teit-den-te kyii-wif-ya-in-yan na-nan-deL-te hai tein hai-yik

say of Indians when they ‘This they this way

become, one say

a-na-it-yau x0-tif-fin-Lin kyi-wif-ya-in-yan x6-kft nin-ya-de
did.’ Even many men against if they
him come

-hai-ye-he d6-x6-lim tsé-lin teil-li hai-fii hai-yék kai-la-tau

anyhow he won’t have blood on him. And this way twigs
niL-tik kit-t@m hit niv-tein-n6-il-liw hit-djit we-il-loi ye-na-
black its leaves both put together when he ties he puts
oak together
iL-kait hai kit-dje-xa-auw-teL-dii
itonhis that he fights time.”
head

TRANSLATION.

Formula of Medicine for Going to War.

In the middle of this world,chicken hawk grew with her younger
brother. She said to him, “To-morrow a company will come to
kill us.” The girl always remained under the age of puberty.
When the sun was here they heard the war party. They came
from the east wherethe sunrises. ‘Eat first,”shetold him. When
he had eaten and had enough he said, “ Who will go out first?”

 

 

 
''Vou. 1.] Goddard.—Hupa Texts. — 835

*T will go out first,” his sister said. Then the girl stood on the
north side of the door. She had on leaves of the black oak for
adress. She had left off her other dress. The boy took out a
bundle of twigs, pulled out the knot of the string that tied them,
and threw them at her. They all missed her; not one struck her.
Then she went to the south side. Again from the north side he
pulled out a bundle of twigs and threw them at her. Then
she went out and they all fought with her. When the sun was
here in the west she had killed all of that company of one
hundred men who had come to kill her. When she was through
fighting she went in. She took off her dress and put on another.

That dress of black oak leaves is the one that flies around
her. She has a song which she sings. She sings it in the
morning. When the war party used to hear it they would say,
“Come, let’s run away.” Then they always ran off. Here
southeast of the middle of the world they used to lie until
morning, and then they went home. When there was to bea
fight she always sang a song. She sang it in the morning and
again when she went to bed. None could affect her by singing
or saying formulas. The hearts of the men always went along
the way that lays behind this world. The song did it.

Again another night the girl found out they were coming.
“Again a party is coming to kill us,” she told her brother.
“Indians are about to become,” she said. “This will be the
medicine. The Indians will say of me when they become, ‘This
one, I hear, did that way.’ Even if many men come against him,
there will not be blood on him. When he puts the twigs and
black oak leaves on his head, tied together this way, he will be
ready to fight.”
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XLVII.
Formula of Medicine for Acquiring Wealth.*
xot-tii-wai-kfit na-teL-dite-tewen ktin-tcii-wil-tewil ta-nan
At Pactaw there grew up a young man. Water

d6-x6-lin x0L-Lik-gote efi kfit tce-yaf-eL hai-ded nin-nis-an

was none. Gulehs there ran out, This world
were
d6-x6-lin en ta-nan xt-Le-dfii tais-tsé mfix-xa tcit-te-in-nauw
there was water. In the sweat- after he always went.
none morning house
wood
tee-ite-tewa hai-fii x6uL-no6-il-lit yi-tsin-e-e-a-miL hai-ya-min
He always And it quit burning after the sun And
cried. ~ went down.

a-ted-in-ne xt-Le-tcin ta-xdw-gyai ne-il-len ta-nan hai-yau
he always “At night maybe always flows water,” und
thought,

ded ye-na-it-dauw hit-djit teit-te-in-nauw nin-nis-an mefk
this whenever he Then he used to go the world over.
went in.

e-il-wil-miL Le-na-it-dauw d6-teiL-tsis ta-nan kit hai na-win-

Inaday he used to make He never water. The he had

the rounds. found
ya-yel-din teti-win-tewi hai tais-tsé teis-tewen min-n6é-dj6-x0-miL
lived time he eried. The sweat- he made. After a time
house
wood

a-teon-des-ne is-dO itiw-tsifii ta-nan hai-ya-mit a-tcon-des-ne

he thought, “I wish Icould water.” And he thought,

see
yis-xtin-de xa-ne-te-te hai ta-nan xf-Le-dii__ tcit-tes-yai
“Tomorrow Iam going that water.” In the he started.
to look for morning
a-teon-des-ne dje-na-teii hwa-nanh d6-na-hwai  hai-ya-miL
He thought, “Upper world only I never have And
been.”
xa-is-yai de-n0-kit hai-yat  teit-tef-en sai-kit-din-fin-kya
he got up to the sky. And he looked He saw with surprise
about.

*Told at Hupa, December 1901, by Henry Hostler.

 
''Vou. 1.] Goddard.—Hupa Texts. 330

dink dfk-kan sit-tii hai-yaL tcit-teh-en sai-kit-din-in-kya

four ridges were And he looked. He saw with surprise
there.
hai daik-kan kit da-ya-wif-a-ye hai-yaL x0-tcii tcit-tes-yai
the ridge on someone was And to him he started.
sitting.

xO-wi tein-nif-ya-hit fii-kya xon-na 4d6-x0-lif sai-kit-din-
To him when he came he saw his eyes were not. He was sur-
fii-kya xai-tsa xoi-ye sit-tii sai-kit-dii te-kil-la-hit tn-kya
prised axaitsa near _ sitting. He saw when he put he saw

to see him his hand in it

ta-nan na-nal-de-iiw hai xo-la-kit mit tein-neL-if-hit

water dripping off his hand from. When he looked
fii-kya min-né-djit xfs-tii hai xai-tsa me hai-yaL ya-wit-
he saw half full that xaitsa in. And he picked
xan hai ta-nan ya-na-kil-lai mit hai-ya-mil ta-win-nan
itup that water he took in after. And he drank it.
his hand
hai-yaL me-la xat n0-na-nif-xan hai-yaL xon-na Lel-tan xat
And some still he put it down. And his eyes were yet.
shut
“xé” xOz-teit-den-ne fin-di-yau nin d0-ai-nin-sif-*x fin-di-yau
exe? he said, “You did it you don’t think.” “You did it
kyii-wif-ya-in-yan ei ma a-nfin-di-yau x0L-tcit-den-ne kyi-
Indians for you did it,” he said.

wif-ya-in-yan na-nan-deL-teL Lit kat noi-nit-kit ta-nan
“Indians are coming to be. Smoke hangs. Water

e-nah nin-sin hai-yO tan-din-nan hai-yaL-fif a-x6L-tcit-
it was you think that you drank.” And he

den-ne nin don nin-na-kfit-to hai don hai te-sil-tewen-ne-din
said, SIG your tears that the ever since you
was grew time
hai win-tewu hai wa _ na-il-itw ma _ da-e-itiw-kel hai-yo
that youhave That one dropping for I held under this
cried. by one

xait-tsa yu-wit-difi-hit fn-Lfin kyii-wifi-ya-in-yan dé-din
xaitsa. Finally many Indians poor
na-teL-dite-tewin-te xd mit-tel-lit-te-he ta-nai-win-niin-de
will grow, even if he sweats himself if he drinks

dé-din tet-tewin-te hai xa-a-di-yau hai-ii min-na-kit-to

poor hewill grow. That way he does then his tears
ta-nai-win-nfin-te xa na-tin-di-ya-ne x0L-tecit-den-ne xon-naL
he will drink.” “Come, go home,” he said. Before him

AM. ARCH. ETH. 1, 22.

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a-tcil-lau hai-yO ta-nan xait-tsa me sa-xfin-ne-en te-kil-la-hit
he did it. That water xaitsa in used to be when he put
his hand in it

fin-Liii-xwed-dii ya-kit-tsis tcis-tewen a-x6L-tcit-den-ne yis-

everywhere he made it sprinkle. He said, “To
xtn-de ta-nan sil-lin-te hai-man-fii fin-Laf-xwed-dii ta-nan
morrow water willbe.” Thatis why ~ everywhere water

hai da-nal-iiw-din xf-Le-dii xd6-Lik-kai tes-yai miL tee-

the it dropped place. Next day dawn came then he.
nif-yai sai-kit-din ta-nan nil-lin-tse hai-yaL a-xdL-tcit-den-ne
went out. He was water runningto And he said,
surprised hear.
hai-yik a-win-ne-lit-te x6 tin-nik-kyaux tais-tsé a-da-yis-
“This way it will be. If very much  sweat-house he makes
wood

tewin-te tai-win-nfii-it-de d6-x6-lii nifi-xa-ten tcil-li_ tai-win-
forhim-  ifhe drinks water it won’tbe rich man he will if he
self, become,

nain-de dé-dai hwa a-hwit-tcit-den-te hai tein hai-yik
drinks Thisitis me they will say about, ‘That they this way
water. one say

a-na-it-yau hai ef x0 ta-win-nan-he di-hwo a-da-na-wif-a-te

did.’ That even if he drinks, something for himself he
6 will get.
nin-xa-ten tsis-lin-ne-te hai ne-en dd6-ta-nan-ne-en-hit xon-
Rich man he will That used when no water used to be his.
become. to be

na-kfit-t0-ne-en
tears used to be.”

TRANSLATION.
Formula of Medicine for Acquiring Wealth.

A young man grew at Xotiiwaikit.* There was no water.
Gulchs came out there, but there was no water in them nor any-
where in the world. He always went to get sweat-house wood in
the morning. He always cried. When the sun went down he
finished the sweat-bath. He always thought, “Maybe at night
after I have gone in, the water flows.” He used to go over the
world. In a day he used to make the trip around, but he never
found water. Ever since he had been living, he had cried as he
made the sweat-house wood.

*Pactaw, opposite Weitchpec.

 
''Vou. 1.] Goddard.—Hupa Texts. 339

“After a time he thought, “I wish I could see water.”
“To-morrow,” he thought, “I am going to look for water.” He
started in the morning. “In the upper world only I have never
looked,” he thought. He went to the world above and looked
about. He was surprised to see four ridges there. He saw
someone sitting on one of the ridges. He went towards him.
When he came near him, he saw he had no eyes. A basket-bowl
was sitting by him. The Xottiwaikfit young man put his
hand into it and water dripped off when he drew it out. He saw
the basket was half full. He took it up and drank, leaving a
little.

“Hei,” said the one who had his eyes shut, “you think you
have succeeded.” ‘You did it for the Indians,” he said, “who
are going to come into existence. Smoke hangs over the world.
You think it was water you drank. It was your own tears
which you have been crying ever since you have been living.
I held this basket under to catch them one by one as they fell.
After a time there will be many Indians who will be poor. Even
if they sweat themselves, if they drink water they will be poor.
If they do that they will drink their tears.” “Come, go home,”
he said. While he was looking he saw him put his hand into the
water in the basket and sprinkle it everywhere. ‘To-morrow
there will be water.” That is why there is water wherever it
dropped.

The next day when he went out at dawn he heard water
running. “This is the way it will be,” he said. ‘Even if he
makes much sweat-house wood for himself, if he drinks water
he will not become a rich man. I am the one they will say of,
‘That is the one who did this way.’ That one even if he does
drink water will get something for himself. He will become
rich.” This one was living when there was no water but his
tears.
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XLVIII.
Formula of Medicine for Green Vomit.*

dik-gyii yi-nik nin-nis-an nOf-a-dii a-tcit-yau de-dik-

Here south the world’s end he did it, this one
qalt nin-nis-an mefk tcit-te-in-nauw e-il-wil-miL na-ne-it-
walking World over he always went. At night he came
along.

dauw yis-xtii ki-ye xa-a-in-ni min-né-djo-x0-miL de-dit-de
back Next day again he did the After a time it was
home. same thing.

hai di-hwd me-dil-wauw-dint xoi-dai na-de-e-a  yis-xfi
the something they talk about place he listened. Next day

ki-ye xa-a-in-nii d0-tcOL-tsit hai-ded me-dil-wauw min-né-djo-
again thathappened. He did not this they talked After a
know about.

x0-miL tedL-tsit nin-nis-an né-djit mil a-tcon-des-ne is-d6-
while heknewit. “World middle at,” he thought, aul

xow  hwit-tsim-mes-LOn x06-lim a-tcon-des-ne ded-dik-kyauw
wish my woman was.” He thought, “Something

hwit-tsfim-mes-LOn 6-le d0-he-tciL-tsan hai-ya-miL a-tcon-
my woman let it He didn’t find her. And he
become.”

des-ne_ is-do-xOw hai-de mik-kit-nai-dil he  hwit-tstiim-
thought, “T wish this one on we walk anyhow my
mes-Lon tecil-le hai-ya-mit kit hai xot-tsim-mes-Lon tsis-len
woman would be.” And his wife became
hai-ded mdk-kiit-nai-dil hai-ya-miL La-ai-ix mit-tis na-x0-
this one we walk on. And really over his mind
win-dje-ei hai di-hw6 me-dil-wauw-ta xoi-de-ai na-da-a-ne-en

passed those some-_ they talked about he used to listen.
thing places

hai-da-teti-wes-yO hai x6-f¢ sil-len hai-ya-mit kyi-win-ya-in-

More yet he liked his wife became. And ehild
*Told at Hupa, December 1901, by Emma Dusky.
j The sun.

{The expression is apparently veiled to avoid mentioning the evil powers
which are in this instance ghosts.

 

 
''Vou. 1.] Goddard.—Hupa Texts. 341

yan xon-nis-te me teL-tewen La-ai-ux d0-ma-a-din-iL-tewit

her body in grew. Really she did not move.
kat hai kyi-wif-ya-in-yan x0L-xfit-tes-nfin-te ye-dii-wif-a-miL
That child would move in her pretty soon.
kit hai kyi-wifi-ya-in-yan x0L-xfit-tes-nan mil La-ai-ix
That child moved in her then really
nis-tan me-na-wil-kyO xon-na hwifi Lax na-mis-*x na-xo-
a log she was that big. Hereyes only just a circle ran
tes-an hai-ya-miL a-tcon-des-ne hai-yO d6-min-na-na-liw hai
around. And he thought that he never thought of which

a-tin-ne-en hai x06-fit d0-x6-lin-dfii hai-yaL a-tcon-des-ne
heusedtodo the hiswife he didnot have And he thought,
time.
ai-yO hai-yik kan auw-tin-ne-en hai-ya-hit-djit yon yi-duk
“Yes, that way itwas I used to do.” And then back above
of the
fire
xtin-nis-tee-len da-sit-tan hai a-de-it-kit hit-djit tce-in-Lat
basket-cup was sitting that to himself Then he ran out.
he took.
nin-nis-an min-na na-is-dit-Lat d6-wil-tsan ki-ma-ii hai-ya-
World around he ran. Was not seen medicine. And
hit-djit a-tcon-des-ne kit-auw kyi-wif-ya-in-yan nan-deL-te
then he thought, “JT wonder Indians if are going
to become.
hai-yik a-tcon-des-ne me-tsa-x0-sin-teL-x6-lii. kyii-wif-ya-in-
This way,” he thought, “hard it will be it seems Indians

yan nan-deL-te hai-yfik-tin-te-dii xoi-de-ai na-dii-win-a-de
when they that kind of place if they listen.”
become
hai-ya-hit-djit ki-ye ya-na-win-tan hai xfin-nis-tce-len hit-djit
And then again he picked up that cup. Then
t6-din tcee-nifi-ya-hit fii-kya taf-eL Liw mfk-kit-de il-lea-
to the when he came he saw sticking alder its roots. Won-
water down into the

water
xtte-hit fin-kya Lax ki-yauw-me-de-ai tah-el, nu-hwon-hit
drously fine he saw just woodpecker heads sticking beautiful.
out

kyti-wifl-ya-in-yan nan-deL-te-x0-lfii xa-a-di-ya-ten teon-

“Indians when they come to be, that way it will be,” he
des-ne La-xoi-kya d6-Lan a-hwit-tcit-den-te hai tein hai-yfik
thought. “I wish not many will say of me, ‘That they this way

one say

a-it-yau hai-ye-he hai-ya-hit-djit tceis-tewen hai xfn-nis-
did it,’ anyhow.” And then he made it _—_ that cup

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tee-len me, hai-ya-miL ya-wif-an_ tse-Lit-tsO min-n0dfn-ai-dii

in. And he picked up blue-stones besides.
hai ki-ma-i mit-t6-wil-tewen efi tcit-tes-xan hai min-ndi-ai-
That medicine its juice made of he took along that. Besides

dim tceit-tes-an hai-yO tse-Lit-tsO xon-ta-dii xa-is-xfif-hit
he took along _ the blue-stone. House place when he brought
it up
hai-yO kyi-wifi-ya-in-yan x0L-xfit-tes-nfin-te-ne-en na-x0-sa
that one child in her was about to from her
move used to be mouth
kfit-tcif-ta Lit-ts0* hai-ya-hit-djit de-dii-wif-an hai tse-Lit-tsd
came out green And then he put in the the _ blue-stone.
stuff. fire
hai-ya-hit-djit win-tsel hit-djit te-teti-wif-an hai xtin-is-
And then it got hot. Then he put itin water. That cup
tee-len me win-tsel-e-miL x0-sa win-xan x06te n0-na-xon-
in when it was warm her he putin. Right he laid
mouth
nit-ten ddf-ka x6te n6-na-x6L-tiw mite-dje-é-dii x0-an
her. Before right he had her laid a baby out of
her
kya-teL-tewii yi-de-ti-win-yaif hai is-lii hai-ya-min dfi-*x
eried. Yidetiwifiyai that is born. And once
one ‘

ki-ye x0te n6-na-xon-niL-ten ki-ye La x0-an kya-teL-tewt

again right he laid her. Again one out of eried.

her

nin-mii-win-na-nai-kis-tent hai tsis-len hai-ya-hit-djit hai-yé

Ground around lies he came to be. And then that
ki-ma-ii mil me-na-wil-na-ei a-tcon-des-ne detik a-win-neL-te
medicine with he steamed them. He thought, “This they will do

way
x0 hai-yik-iin-te-dim xoi-de-ai na-di-wif-a-he xt-Le-ei-miL
even that kind of a place they listen.” After midnight
if

x0-Lik-kai tes-yai miL mit-tsin-ne ya-yai-wim-meL-tsi hai
a little came then their legs he heard them kick up, those
daylight

mite-dje-é-din a-tcon-des-ne hai-yik x0-lii a-di-ya-teL kyi-

babies. He thought, “This way it is going to be,
Wifl-ya-in-yan na-nan-deL-te hai-yik win-xe-netiw-te La-x0-
Indians men they come This way if they talk. I
0 be.

* Green and blue are both called Litsd.
T Compare, Life and Culture of the Hupa, p. 76.
See p. 143

 

 
''Vou. 1.] Goddard.—Hupa Texts. 343

kya hai-ye-he Lan do a-hwit-teit-den-hwift hai tein hai-yik

wish anyway many not may say of me, ‘That they this way
one say

a-it-yau hai-ya-mil a-tcon-des-ne_ kfit-xow-gyan hwe kyi-
didi??? And he thought, “T guess E

Wwif-ya-in-yan ma a-nauw-di-yau xat kit hai-ya-dii x0-is-

Indians for I did it.” Then right at men
that time

dai sil-len-nei nax-xe hai-ya-hit-djit a-x0L-tcit-den-ne nin-mt-

they both of And then he told him, “Ground

became them.
win-na-nai-kis-ten ef sil-lin-te nim en yi-de-ti-wif-yai sil-
around lies itis youare “You itis Yidetiwifiyai going

going
to be.”

lin-te x06L-teit-den-ne hai n6-nis-te tc6-naL-tsit-de hai kit-tis-
to be,” he said. * Who our if he knows that smart
body one

seOx-fin-te teL-tewin-te hai-ya-mit xat kit hai-ya Lu-wii
will grow.” And then right there one of

them
d0-te6-x0-na-wil-lan yi-de-ti-wif-yai en hai xat _ hai-ye
went away. Yidettiwifyai it was who then them
d0-te6-x6-wil-lan xo0n en kit xat de-dik-qal na-is-dil-len
left. He it was then sun turned into.

him-
self
hai-ya-miL a-x0L-teit-den-ne nin ef nin-mui-win-na-kis-ten
And he said to him, “You it is ground around lies

fin-te-te kyi-wif-ya-in-yan nan-deL-teL kyi-wif-ya-in-yan ma
will be. Indians are going to live. Indians for,
yi-dtiik-a-dim-mit na-nt-win-ti-hwit-ne  hai-ya-miL xote
belly up you must lie. And happily
na-nan-dil-lit-te d6-xa-fin-di-yau mit di-wii-ktn-te hai-ded

they will live. You don’t do that then will lean up on this

edge
nin-nis-an-ne-en
world used to be.”

TRANSLATION.
Formula of Medicine for Green Vomit.

The sun, here at: the end of the world toward the south, did
this. He it is who always went over the world by day and at
night came back home. The next day he did the same thing
again. After a time he listened at the place they talk about

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(underworld). He did the same thing the next day. At first
he did not understand what they were saying, but after a time
he understood it.

While traveling through the middle of the world, he thought,
“J wish I had a wife. Let something become my wife” He did
not find anything which might be his wife. Finally he thought,
“T wish this one we walk on would be my wife.” This that we
walk on became his wife. He immediately forgot the places
where he used to listen, so much did he care for the one who
had become his wife.

A child grew in her and she could not move. Soon it would
be time for the movements of the child to begin. By the time
it did move she was like alog. Only her eyes moved about in
circles.

Then her husband thought again of the rounds he used to
make, which he had forgotten since he had a wife. “Yes,” he
thought, “that is the way I used to do.” Then he took up the
basket-cup which was on the bank back of the fire and went out
over the world. He did not find the medicine he sought. “I
wonder if Indians are coming into existence,” he thought.
“Tt will be hard for them to have children if they listen at that
kind of a place. :

Then he took up the cup again and went down to the river.
There he saw alder roots projecting into the water. They were
very beautiful, just like woodpecker crests sticking out there.
“This way it will be when Indians become,” he thought. ‘“How-
ever, there will not be many who will say of me, ‘That is the
one who did this way.’” And then he made the medicine in
the cup. He picked up a blue-stone* besides. He poured water
on the medicine and carried it with the blue-stone to the house.

When he got there the one in whom the child was moving
vomited green stuff from her mouth. Then he put the blue-stone
into the fire. When it was hot he put it into the cup containing
the medicine. As soon as the medicine was warm he put it into
her mouth, and then commenced placing her in proper position.
Before he had her laid as he wished a baby cried. The one that was

*A hard, dark colored stone used to heat in the fire for cooking
purposes.

 

 
''Vou. 1.] Goddard.—Hupa Texts. 845

born was Yidetiiwifiyai. Once again he arranged her and again
a baby cried. That one came to be “Ground-lies-around.”
Then he steamed the babies with the medicine. “This way it
will be,” he thought, “even if they listen at that kind of a
place.”

After midnight, when it began to be light, he heard the
babies kicking in their baskets. ‘This way it will be with Indians,”
he thought, “when they come into existence, if they repeat these
words. There will not be many at all events who will say of
me, ‘That is the one who did this way.’” “I guess I did it for
Indians,” he thought.

Right then they both became men. “Ground-lies-around
you are going to be,” he told one of them. “You are going
to be Yidetiiwinyai,” he told the other. “Whoever knows our
formula will become smart.” And then one of them went away.
It was Yidettiwihyai who left them. The father himself became
the sun. To the other one he said, “ You will be the one that
lies around the world. Indians are going to live here. You
must lie belly uppermost for the Indians, so they may live
happily. If you do not, this world will tip up on edge.”
''bo

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XLIX.
Formula of Medicine for Spoiled Stomach.*

dik-gyfiii yi-nfik nin-nis-an n0n-a-din na-teL-ditc-tewen
Here south world the end he grew
yi-de-tii-wifl-yai nin-nis-an metk tcit-te-in-nauw e-il-wil-miL
Yidettiwifyai. World in he always went. Until night
nin-nis-an min-na na-se-it-dauw hai kyi-wif-ya-in-yan hai
world around he always went. The people who
da-x0-a-ten hai mal-yeOx-a-iL-en yis-xi ki-ye xa-a-in-ni
die them _he took care of. Next day again he always
did that.

a-tif-x6-fin-te hai teint n6-xiiw he-tcit-tan nin-nis-an né-djit
Everything dead floats even he ate. World middle
ashore

sil-len mit d0n tLa-x0 da-win-san-sil-len  tce-nin-sit-hit
he got then rather he was weak. When he
there woke up

xa-a-it-ya-x0-lan hai-ye-he kit ki-ye  nin-na-is-dik-kai-hit

the same he found Any way again when he got up

he was.

tee-nif-yai mnin-nis-an metk wil-weL hit-djit ki-ye na-in-
he went out world over. At night then again he came

di-yai xa-fin-kyd-*x ai-ye-tcis-lin-xd-lan yis-xfii-hit tce-nin-
back. That much he was tired. In the morning when he

sit-hit da-dit-din a-it-yau-x6-lim de-dit-de kit x6n-tewit hai
woke up more tired he was. It was that caught him that

di-hw6 n6-xtiw teit-tiin-ne-en yis-xfin-de da-dit-din a-win-

something floats he used to eat. Next day worse he
ashore

nel-le-x6-lim hai-ya-miL a-tcon-des-ne La-ai yis-xan dik-gyfif

became. And he thought, “One day here

d0-itiw-teiw-hwih a-tcon-des-ne La-x0 kit itiw-tcit-te  tcit-
I won’t die.” He thought, “For I will die.” He

nothing
tes-yai ded mfk-kai yi-na-tcin de-de nin-nis-an min-né-djit
started this on from the This world the middle
south.

*Told at Hupa, December 1901, by Emma Dusky.

 
''Vou. 1.] Goddard.—Hupa Texts. 347

yi-na-tein mit hai kyii-wi-fian-xd-lan tee-nin-sit hai-ya-miL
from the at he went to sleep. He woke up. From there
south

hai-yaL tcit-tes-yai ki-ye ded nin-nis-an né-djit xoi-yi-de
and he went again this world middle down a
little.

hai na-tcil-yeiw-dii mil tcit-tcit-x6-lan hai-ded xon-na-de-ta
That resting place at he died. These arms and legs

hwa-ne tLe-na-de-eL hai mi*k-qot-ta hai-ya-mit_ tee-na-il-
only were joined the bones. And when he came
tewin-hit xon-na ya-wil-lai-hit a-teon-des-ne ded-dik-kyauw

to life his eyes when he opened he thought, “What
again,

en a-Lik-kai na-dii-wifi-a-ei a-tcon-des-ne kat x0dw-gyan
is it so white standing up.” He thought, “T wonder

kyti-wif-ya-in-yan nan-deL-te ma a-nauw-di-yau hai-ya-mib
Indians will become for I did that.” And

xOte-tcite miL teit-teL-q6l mite-teii hai a-Lik-kai na-di-win-a

his elbows with he crawled to it that so white standing up.

xot-te-diiw-hwe-nim-miL hai-ya-tcifii tein-nil-q6l-ei hai-de hai
When it was dark there he had crawled. That
dik-gyfi n6o-hoL yit-de-yi-dik hai na-di-yau mit-t6 nai-xa-
here from us northeast the dentalia their water lies
me dil-tewag te nai-kyi-wif-xa hai mik-kin-dii_ tein-nii-
in, A yellow in the stands. The butt of it when he had
pine water
ya-hit teti-win-fas hai dil-tewag hai-ya-hit-djit mit-to  teis-
reached he scraped that pine. And then its infu-— he
bark off sion
tewen hai-ya-hit-djit ta-win-nan hai-yaL hai xoi-kyafi-ai-
made. And then he drank it. And his

kai-ta mit kit-te-tel-lai xon-na-de-kai-ta mit kit-te-tel-lai
arms withit he rubbed, his legs too with it he rubbed.

hai-ya-hit-djit wil-weL-miL yi-wiin-na-xos-ya hai na-di-yau

And then when it was they ate it ' the dentalia
night

hai-yo dil-tewag yi-de hai-yo kis-xan x6te mil-lai mi-ye

that yellow pine, down thatone standing. Right top under

there
noi-nif-yan-ne hai-ya-hit-djit hai x6s-saik ya-xon-an hai-ya
that far they ate. And then abalones jumpedup. There

da-xon-an-nei hai mil-lai mi-ye hai hit-djit yin-neL-yan-nei
they jumped __ the top under. They then ate it up.

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yis-xan-miL Lax kin wfik-kai te na-ta-di-wif-a hai-ya-min
When morn- just atree white in the it stood. And
ing comes water

a-tecon-des-ne na-dii hwel-weL-te xdte na-hwe-xtin-nai-te
he thought, “A second I will spend Well, I am going to get.”

time the night.
de-xO yi-tsin nOf-yai mit da-kyii-wes-tce na-teL-dite-tewen
This west it went then the wind blew It grew up again.
way down on it.
yl-man-a-yi-nik mix-xfin-neiiw-hwe tes-yai yi-man-a-yi-de kin
Across to the south the sound of wind went across to the too

along, north
mux-xtin-neitiw-hwe tes-yai hai-ya-hit-djit a-teon-des-ne La-xoi-

its sound went along. And then he thought, SOL
kya do-wil-le teit-teL-tewif-hwii hai hwin-nis-te yd-naL-
wish poor man may grow who my medicine knows

tsis-de hai hwe  auw-di-yau a-it-ya-de xoi-kyfini-tewin-

who the way I did if he does if his stomach
dan-ya-de _hai-ya-hit-djit na-tes-di-yai dik-gyfifi yi-nak
is spoiled. - And then he went home here south

nin-nis-an-n0f-a-dii hai mit tcit-tes-ya-dif na-in-di-ya-yei
the end of the world. The from he started place, he got back.
hai-ya-hit-djit a-teon-des-ne dik-gyfi d6-né-ya-hwiti kat

And then he thought, “Here I can’t stay.
xfin-din hai kyi-wifi-ya-in-yan nan-deL-te hai-ye-he hwin-
It is near the Indians are coming Any way my
the time to be.

nis-te wii-xii-win-ne-hwit-te hai-ye-he dd-Lan-te hai hwin-
body they will talk about. Any way there will who my
not be many F

nis-te tcdL-tsit-te hai-ya-hit-djit me-na-kis-loi a-da-xon-tau

body will know. And then he tied up his house,

a-dit-tai-kyiw ktin-na hai-ya-hit-djit mei na-kis-qdt hit-djit

his sweat-house too. And then under he poked. Then

a-tcon-des-ne dik-gytin yi-de-yi-man né-ya-te dik-gyfii yi-de-
he thought, “Here north across Iam Here north

going.”
yl-man min-Liin-din x6-tcit-dil-ye tin-nauw-tsis-len
across ten dances he came to have.

[NotEe].—Not a part of the formula.
hai-ya-tein tii-wifl-ya-yei me-nes-git hai d6-ni-hwdn
There he got lost. He was afraid of those bad
kyii-wi-ya-in-yan nan-deL-te
Indians going to be.

 

 
''Vou. 1.] Goddard.—Hupa Texts. 849

TRANSLATION.
Formula af Medicine for Spoiled Stomach.

Yidetiiwiiyai lived here at the end of the world toward the
south. He travelled over the world all day long. He took care
of the people who died. He ate whatever he found along the
river, even the dead things.

One time when he came to the middle of the world he was
rather weak. When he awoke in the morning he felt just as
badly, but nevertheless he went over the world as usual. The
next night he was just as tired and in the morning he was even
worse. That which he had been in the habit of eating along
the river had caught him. The next day he was still worse.
“T won’t just die here in a day without doing something,” he
thought. He started from the south to come down this way.
When he was at the middle of the world, he went to sleep.
After he awoke he went on a little farther until he came to
Natcilyetwdin, where he died. Only the bones of his arms and
legs were clinging to his trunk.

After a time he came to life again. When he opened his eyes
he thought,“ What is that white thing standing up there? I must
have done this for the Indians who are to come into existence,”
he thought. Then he crawled on his elbows to the white thing he
saw standing up. It was dark when he had succeeded in
crawling there. Here to the northeast from us dentalia’s pond
of water lies, in which a yellow pine stands. When he had
reached the butt of the tree, he scraped off some of the inner
bark and made an infusion of it. He drank some of it and
rubbed his arms and legs with it.

At night the dentalia eat that yellow pine. They eat as far
as the branches of the top. The abalones jump up under the
top. These are the ones that eat it up. When morning comes
it stands in the water just a naked white tree. He thought, “A
second time, I am going to spend the night here, I am going to
get well.” When the sun went down in the west the wind blew
on the tree and it grew again. Across to the south the
sound of the wind went along. Across to the north, too, the
''350 University of California Publications. (Am. Ancu. Eru.

wind went along. Then he thought, “I wish a man may not
grow up poor who knows my medicine and does as I did, even
if his stomach is spoiled.”

Then he went home here to the end of the world toward the
south from which he had started out. “I can’t stay here,” he
thought. “It is getting near to the the time when Indians are
to come into existence. Anyway they will talk about me.
There will not be many who will know my formula.” Then he tied
up his house and his sweat-house. He poked a stick under
them. “Here across to the north I am going,” he thought.
Here across to the north he came to have ten dances.

There he became lost. He was afraid of the bad Indians
who were going to come into existence.

 
''Vou. 1.] Goddard.—Hupa Texts. "351

L.

Formula of Medicine for Purification of One Who has
Buried the Dead.*

ha ha ha ha _ha ha ha ha
hwe-eh doi ni-wih nwt-hwauw xas-lin-dif na-ne-sin-dai
So to you I come at Xaslindin you sat down.
nin en teit-den-ne hai en kit-tes-seOx a-tcin-te-dete hwe-en
You are they saidof he is smart he is. I
the the
one one
don kit hai-yik auw-di-ya hai kyi-wif-ya-in-yan-ta-din
this way Iam which in the Indian world
no-xa no-na-nifi-an hai kyi-wif-ya-in-yan hwin-nis-te mi-
for us he left. The people my body

nes-git hai kyi-wifi-ya-in-yan Le-nai-wit-dil-la-dii d6-Le-na-
frightens. The people build a fire place I don’t have

ne-la nas-d0f-x6 Le-nauw-dil-la de-de ktin-na hai kyi-wii-
a fire. By itself I have a fire. This too, what people

ya-in-yan yi-tan do-ké-yan de-de kfin-na nin-nis-an metik
eat I don’t eat. This too world around
do-té-en hai-yik hwin-nis-te mi-nis-git hai-man fn-niL-
I don’t This way my body frightens For this I am
look. them. reason
diw-ne hwa nit-dje tcd-0-da hei-yin kit doi kfit x6w-tsan
telling forme your let it “Yes, it is true. I saw him
you mind be sorry.”

yi-man yi-de tcu-wil-dal xoi-de-ai min-na na-kyi-wil-tik hwe-
onthe north- herandown. His head around wastied with 1
other ward - a string.

side

en don dau hwe-eh don kfit Lax nit-xoi-lik-te hai dtint

no, y just Ivwilltell you the who
kit-tes-seOx a-tcin-te-dete mit-dit-wa hai-ye-he kyi-wifi-ya-in-
smartest is. In turn anyhow Indian world
yan-ta-dii mil xon-nis-te xon-niw hwa n0o-na-kin-nifi-fin-te
with his body makes for you will leave
happy me

*Told at Hupa, June 1901, by Mary Marshall, who learned it from an
aged relative and employed it after his death.

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kit hai-yék hwa-ne hai-ye-he na-a-dit-wiL xd6-wif-yaL

that way only. Anyhow hurry go along
2 x0-wi nif-yauw djic-taf-a-dif yi-man-tcif na-nes-dai
to him go Djictaiiadii ontheopposite sat down.”
side

ha ha ha ha_ ha ha ha ha

hwe-eh doh nt-wih ni-hwauw djis-taf-a-dif yi-man-tcii
i to you I come, Djictafiadii on the other
side
4 na-ne-sin-dai
you sat down.”
(The rest is as above.)
(The reply is as above except the last which is as follows:)

hai-ye-he na-a-diL-wiL x0-wif-yaL xdi x0-wi nif-yauw
* Anyhow hurry goalong himself to him go
6 tse-ye-ke-x0-xauw* me-na-nes-dai
Tseyekex6xauw he sat down by.”

ha ha ha ha_ ha ha ha ha
hwe-eh dOn ni-wii ni-hwauw tse-ye-ke-x0-xauw na-ne-
SI to you I come Tseyekexdxauw you sat
8 sin-dai
down.”
(The rest as before.)
(The last of the reply is as follows:)

hai-ye-he na-a-diL-wiL x0-wifi-yaL x0i x0-wih nif-yauw
* Anyhow hurry goalong himself to him go

10 xon-sa-dii yi-de yi-tsin na-nes-dai
Xonsadii north belows’ at down.”

ha ha ha ha _ ha ha ha ha
hwe-ei don ni-wii ni-hwauw xon-sa-difi yi-de yi-tsin
ey to you I come Xonsadifi north below
12 na-ne-sin-dai
you sat down.”
(As before.)
(The reply ends thus.)

hai-ye-he na-a-diL-wiL x0-wif-yaL x0m x0-wii nifi-yauw

“Anyhow hurry go along himself to him go
14 yO yi-de-yi-man na-nes-dai

there north on he sat down.”

the other
side

* A large rock in the river above Miskat.

 
''TR NES ARS cg Te eg yaa eee ee

Vo. 1.] Goddard.—Hupa Texts. 393

ha ha ha ha_ ha ha ha ha

hwe-en don nt-wih ni-hwauw yo yi-de yi-man na-ne-
sel to you I come there north on the you sat
other side

sin-dai
down.”
(As before.)
(The reply is as follows:)

hei-yii kit ai-niiw-sifii yi-man-yi-de kft tei-wil-dal xdw-

‘yes; I thought so. On the other he ran, IT
side to the
north
tsis xoi-de-ai min-na na-wil-tik hwe-eh don kit hwe-de-ai
saw his head around a string tied. I it was my head
him,

ye-wif-yai kyi-wif-ya-in-yan mite-tei-hwil-le hai-yau kit
it went in Indians their wailing. And

te-sé-yai kit a-dtw-kit hwit-Lo-we hai min x6-win hwit-dje

I went away. Tomyself my medicine. That with forthem my heart
IT held
teon-da-te hai-yaL kit nii-wa-nel-la-te mit a-di-win-din-
will be sorry. And I will give it to with it yourself
you

tewin-ne kit kyt-wif-ya-in-yan mit-tax na-na-sif-ya-te xa-
bathe. Indians among you will be.
win-yaL hai-ye-he na-a-dit-wit mit-dit-wa kyii-wif-ya-in-
Go on. Anyway hurry up. In return Indian
yan-ta-din mil xon-nis-fe xon-niw til-teOx hwa n6-na-kin-
world with his body feels good much for me you must
auw-ne x0 x0-wi nifi-yauw x6-ti-wai-kfit na-nes-dai
leave. Him to him you go XOtiwaikit who sat.”
ha ha ha ha_ ha ha ha ha
hwe-eh don niti-wit ni-hwauw x0-tii-wai-kit* na-ne-sin-dai
Ba to you I came X6tiwaikit you sat.”
(The rest as before.)

(The reply concludes as follows:)
hai-ye-he na-a-diL-wiL x6-wifl-yaL x0n x6-wih nif-yauw

* Anyhow hurry go on. Himself to him you go
tewite-na-nifi-a-dint td-din na-nes-dai
Tewitenaninadifi at the he sabi”
river

* Pactaw, between the Klamath and Trinity rivers at their confluence.
+“ Wood across place,” where the fish weir is built at Cappel.

AM. ARCH. ETH. 1, 23.

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ha ha ha ha_ ha ha ha ha

hwe-eh dd ni-wii ni-hwauw tewit-na-nif-a-din td-din
SOE to you I come Tewitenanifiadin at the
river
na-ne-sin-dai
you sat down.”
(As before.)

(The reply concludes as follows:)

hai-ye-he na-a-dil-wiL x6-wif-yaL xdi xd-wif nif-yauw

* Anyhow hurry goon. Himself to him you go
tse-n0n-a-dii ta-né-djit
Tsendfadini water in
middle.”

ha ha ha ha_ ha ha ha ha
hwe-eh don ni-wii ni-hwauw tse-ndn-a-dii  ta-né-djit
or to you I go Tsendfadin water in
middle
na-ne-sin-dai
you sat.”
(As before.)

(Reply concludes as follows:)

hai-ye-he na-a-diL-wiL x6-wif-yaL x0i x0d-wif nifi-yauw
“ Anyhow hurry go on. Himself to him go

kyti-we-Le-dii yi-nik ta-né-djit na-nes-dai
KyitiweLedifi below inthe middle sat down.”

ha ha ha ha_ ha ha ha ha

hwe-eh don ni-wii ni-hwauw kyii-we-Le-dit yi-nik
Sut to you ~ I come KyiiweLediii down
river
ta-né-djit na-ne-sin-dai
the middle you sat.”
of the water
(Ends as before.)

(The reply concludes as follows:)

hai-ye-he na-a-dit-wiL x0-wif-yaL xdn x0d-wfii nifi-yauw

* Anyhow hurry, goon. Himself to him go
kit-wé-din na-nes-dai
Kitwédiii who sat
down.”

ha ha ha ha_ ha ha ha ha

hwe-ei ddn ni-win nt-hwauw kiL-wé-din na-ne-sin-dai
ST to you I come Kitwédii you sat down.”
(Ends as the preceding.)

 
''Vou. 1] Goddard.—Hupa Teats. 305

(The reply ends thus.)
hai-ye-he na-a-diL-wil x0-wif-yaL x0nh x6-win nif-yauw
* Anyhow hurry, go on. Herself to herself go

tseL-tee-din* dd-kyii-wil-le
Knife-place old woman.”

ha ha ha ha_ ha ha ha ha

hwe-eh don nii-wii ni-hwauw tseL-tee-dii dd-kyii-wil-le
Sl to you I come Knife-place old woman.”
(As before.)

hei-yin hwe-ei don kéit nit-xwe-lik-te hai kit-tes-seox
“Yes I will tell you who smart
a-in-te-dete mfk-ka-na-dii-wil-a-din yi-de-yi-tsin na-nes-dai
is. Mikanadtiwiladin north below who sat
x0-tein in-hwiL
to him you eall.”

ha ha ha ha_ ha ha ha ha
dau do-he xoi-de-ai ye-wif-ya
“No, it his head go in.”
doesn’t

ha ha ha ha_ ha ha ha ha

kat xoi-de-ai ye-wifi-ya hwe-eh don ni-wih ni-hwauw
“Already his it has gone I to you I have come
head in.

mtk-a-na-dt-wil-a-dif yi-de-yi-tsin na-ne-sin-dai hwe-en don
Mikanadiwitladin north below who sat down. i
kat diiw-di-ya hai kyi-wif-ya-in-yan-ta-diii n6-xa né-nai-nif-an
am in the which Indian world for us he left.
condition

mtk-k6s-tau-dii x0 né-ya hai ta  a-hwit-teit-di-win-nex
Nine places in vain I went those places. They told me
hai-ye don kit-tsis-sedx-te-a-tcon-dete hai kyi-wif-ya-in-yan
that one smartest is. The Indians
hwin-nis-te mi-nes-git hai kyi-wif-ya-in-yan Le-nai-wit-dil-
my body are afraid of. The 1) indiana build a fire
la-din d0o-Le-na-nel-la nas-d6n-x6 Le-nauw-dil-la de-de ktin-na
place I do not build a fire; by myself I have a fire. This too

hai kyii-wif-ya-in-yan yi-tan d6-kyi-wé-hwan de-de kfn-na

what Indians eat I don’t eat This too
nin-nis-an mefik do-té-en hai-yik hwin-nis-te mi-nes-git hai-
world around Idon’t This way my body frightens For
look. them. this

* The sand spit south of the mouth of the Klamath river.

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man tin-niL-diw-ne hwa nit-dje tce6-6-da hei-yin kit tea-da
reason I am telling you. For your let it pity.” “Yes, too much
me mind

d6-a-dti-win-tel-wis-he kit kyi-wifi-ya-in-yan-ta-dii na-sii-

don’t be frightened. In the Indian world you will
ya-te hai-ded kyt-wif-ya-in-yan yi-tan na-kyi-wii-yfin-te
travel. That which Indians eat you will eat.

hai-de kyii-wifi-ya-in-yan Le-nai-wit-dil-la-dii Le-na-nil-la-te

The Indians build a fire, place you will build a
fire.

nin-nis-an metik na-tef-in-te nin-nis-fe na-La nas-dil-lin-te

The world in you will look. Your body another will become.

hai-ded hwit-LO-we ni-wa-me-neL-tewit-te hai-de hwe hwik-

This my herb I will loan you. This my
ki-ma-i miL ni-wa-na-ne-la-te ded-de kin-na hai-ded kit-
medicine with it I will loan you. This too this

La-xtin La-Ox mfiix-xa tcen-ya-hwit-te ded-de kin-na na-di-yau

deer as ifit after you will go out. This too dentalia
where
lying there
hai-yax-x6-te ke xa-niL-im yd hwim-mit-dai kis-xan kit
the same way Now, look, here outside of my it stands. Al-
will be. house ready

ded-e-il-li-wil miL yet yi-dik a-na-kin-nit-te hai-ya-min
it begins to be then way up it grows. And
dark

yis-xfin-de xfi-Le-diii me-nai-yi-yauw-e-xd-lan  kiL-La-xiin
tomorrow in the morning it will be eaten down. Deer

wiin-na-x0-il-ya ded-de kiin-na ke xa-nil-ii yo yi-dik yon

come to eat it. This too come lookat there up _ back
of fire
hai na-di-yau. me-nai-yi-yauw hai yo yon yi-dik kis-xan
the dentalia eat it down that there back up stands.
of fire

hai-ya-miL ye-it-xa-miL xa-a-na-kin-nit-te hai-yOx a-na-ni-
And at break of day it grows upagain. Thisway it will be
we-sin-fe-te hwe-eh don hai kit hwe-de-ai ye-nat-yai_hai-
with you my already my head itcame to. And
ya-miL a-dit-kin hai-ded hwe hwit-Lo-we ai-nes-sen hai
take it with this my herb. I thought that

you

x0-wa-me-neL-tewit-te mit-diL-wa d0-Lan tedL-tsit-te hai miL
I would loan him. But then notmany will know’ that with

 

 
''Vou. 1.] Goddard.—Hupa Texts. 357

kyii-wif-ya-in-yan-ta-din x0-win hwit-dje teon-da-te ke xa

Indian world forthem my mind willbe Well
sorry.
a-dit-kit hai-ded hwit-Lo-we mit-dit-wa til-teOx hwa n6-na-
take it this my herb. - But then much for me you
along
kin-nii-tin-te kyi-wif-ya-in-yan-ta-din mil xon-nis-fe xon-niiw
will leave Indian world with his body makes
happy.”

[Note].—Said by the priest to the recipient as the medicine is applied.
hai-ded-a na-La nin-nis-te nas-dil-lin-te hai-ded kyii-win-

“This another your body will become. This Indians
ya-in-yan hai fin-te hai-yfik a-na-nii-we-sin-te-te kfit nin-nis-te
that they that way you will look. Already your body
look
na-La hai-ded nin ma detik xax-a-na-nii-wis-fe-te a-tii-xd-
another this you for this way will be lighter. Every-
ain-te niL-x0t-yfin-te hai-ded na-di-yau nai-a-te
thing _ will be easy for This dentalia you will have.
you to get.
TRANSLATION.

Formula of Medicine for the Purification of Those Who Have
Buried the Dead.

Ha ha ha ha. Ha ha ha ha.

“T come to you who have made your abode at Xaslindin.
They say you are the smartest of all. I am suffering from that
evil (death) which-has been left to us of the Indian world. The
people are afraid of me. I do not have a fire where the others
have their fire. I have a fire by myself. And besides, what the
rest eat I do not eat. Furthermore, I do not look at the world.
So much my body frightens them. I am telling you that you
may be sorry for me.”

“Yes, I saw his spirit running down on the other side of the
river with the string tied around his head. No, I am not the
one. I will tell you who is the smartest, but that which makes
the Indian happy (tobacco) you must leave for me. Hurry and
go on to him who sits across the river from Djictanadin.”

(The priest calls up in a similar manner the spirits who live
at the following places: Djictafadin, Tseyekexdxiiw, Xonsadin.

bo
''358 University of California Publications. (Am. Arcu. Eru.

At each of these places he receives a reply similar to the one
given above. At Xonsadin he is told to go to the one who dwells
below on the other side of the river. There he calls as at the
former places. The reply is as follows: )

“Yes, I think so. I saw a spirit running down on the other
side toward the north, his head tied around with a string. I
heard the wailing of the Indians, then I ran away carrying with
me my medicine, by means of which my heart is made sorrowful
for them. I will give it to you. Bathe yourself with it. You
will live among the people, but go on; hurry up. Give me that
which makes the Indian feel happy. Go to him who dwells at
XOtiwaiktt.”

(In the same manner the priest calls upon the spirits who
dwell at X6tawaikit, Tewitenanifadii, Tsendnadii tanédjit,
Kytiwetedin, Kinwédin. Calling at the latter place he receives
the usual reply and is told to go on to the old woman who dwells
at TseLtcedin: )

Ha ha ha ha. Ha ha ha ha.

*T come to you old woman who dwell at TseLtcedin” (The
address is finished as in former cases.)

“Yes, I will tell you who is the smartest. Call to the one
who dwells north, just below Mikanadtwiladin.

Ha hahaha. Ha ha ha ha.

““No, he does not hear me.”

Ha ha haha. Ha ha ha ha.

“Now he hears me. I have come to you, Miikanadiwiladin.
I am in the sorrowful condition which has been left for those of
the Indian world. I have been in vain to all these nine places.
At each they have told me that someone else isthe smartest. The
Indians are afraid of me. I do not build my fire where the
Indians build theirs. I have a fire by myself. That which the
Indians eat I do not eat. Besides I do not look at the world.
This much they fear me. I am telling you that you may feel
sorry for me.”

“Yes, I hear you. Do not be too much frightened. You will
travel again in the Indian world. Your body will be renewed.
I will loan you this my medicine. You shall hunt and the deer
will lie still for you. It shall be the same in regard to dentalia.

 
''Vou. 1.] Goddard.—Hupa Texts. 359

Now look at the shrub which stands outside by my house. As
soon as it is dark, it grows up tall. To-morrow in the morning
it will be eaten down. The deer will come to feed upon it. Look
at this too which stands back of the fire. The dentalia eat it down,
but it grows up again at the break of day. It comes to my mind
that it will be that way with you. I will loan it to you. There
will not be many who will know the formula by means of
which my mind is made to feel sorry for them. Take this
medicine of mine with you. Leave for me that which makes the
Indian feel happy.

(Said by the priest to the recipient as the medicine is applied
to him). Now your body will be renewed. You will be as the
other Indians are. Already your body is renewed. It will be
less heavy upon you. Everything will be easy for you to get.
You will possess dentalia.”
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LI.

Formula of Medicine for the Purification of Those Who Have
Buried the Dead.*

ai-wé-tcin yi-man-tii-wih-yai tsis-dai Lel-dit nax x0-tt

I hear it said Yimantiwifyai lived at South- Two his
fork. wives.
La kin-na x0-tt La x0-iL-kfit-xoi x6-ft hai-fii it-waux La
One Yurok his One Redwood his And with each one
wife. wife.
ya-is-tewen Lu-wan ki-la-xfite Li-wih ftea-xfite hai-yaL-fin
he made. One of a boy, one of a girl. And
them them
xoi-kya-tcifi ya-tes-yai dik-gyfi yi-nik nin-nis-an ndi-a-tcin
from them he went away here south the world’s end.
hai-yaL-in ki-ye nax tsfim-mes-LOn teiL-tsan hai-fii  ki-ye
And again two women he saw. And again
ki-la-xfite teis-tewen hai-ya hai-yaL-fi min-dai da-ya-wif-ai
a boy he begot there. And outside he was sitting.
hwit-tst xt-Le-dfin defik-au-net-dii hai-yaL fi-kya ded
He heard in the about this time and he heard here
someone morning
calling
no-il-La kit mei-na-sit-tan x0-kfit na-sa-an Lax hwan niL-
he came A woodpecker on him was. “Just Iam
running. headdress

xOw-lik hai né-ne-en-man hai nin mite-dje-é-din-ne-en yin-ne-
telling those yoursused those your’ children used to be in the
you to be, ground

ya-xOl-lai xat ya-x0-xfin-nai hai-yaL xa-na-xof-an _nitec-

they have yet alive. And they came up ‘No

put again.

tewin hai-ya tewa-x0L-wiL d06-x0-lin se-dai hai-ya hai

good there it is dark. I can’t stay there.’ Those

ki-xfin-nai-ne-en ef x0-djOx a-tin tas-yai hai nin mit-tcit-

Kixtinai used to be itis quite all went That your dancing
away.

*Told at Hupa, June 1901, by Lillie Hostler, wife of Henry Hostler.
She is a native of TakimiLdifi, about 55 years of age. Compare, Life and
Culture of the Hupa, pp. 71 and 72.

 

 

ee

a eee ct
''Vou. 1.] Goddard.—Hupa Texts. 361

dil-ye-ne-en eh a-tin aL-ya-tes-an hai-yO nim-mite-dje-é-din
stuff itis all with them Those your children
they took.

en kit yin-ne-tcin deL-tse ya-x0-xfin-nai hai-yaL teit-tes-yai

itis in the ground are alive.” And he started
staying

yi-na-tein hai xoi-kyii-win-ya-in-yan hwa-ne a-dit-ta tc6-x6L-

from the His child only his sack he put

south.

ten hai-yaL-in tLel-din na-in-di-yai sa-kit-din-fin-kya na-nin
in. And Southfork he got backto. He was surprised two
‘ to see

iL-tein-dits-tse sit-tin xfit-yfi-xds-sin-din tsim-mes-Lon hai-
head to head lying at the grave women.

yaL-ih a-ya-x0L-tcit-den-ne nite-tewin x06-lfif a-di-ya min-

And he said to them, “Badly ithas happened. Ten

Lan-din tetiw-xai na-is-dil-lin-te hai-fii dau ya-den-ne tewo-

times young they should And “No,” they said. “Five
become.”
la-din he-don yi-din-hit La aL-tcit-den-ne hai-ta dau ya-di-
times atleast.” At last, “Once,” he said to Those “No,” said,
them.
win-neL ne-he hwa-ne a-nai-di-yau kit a-tin xa-a-tin-te
“(not) we only do this; all will do this
way.”
hai-yaL-Gi yin-ne-ya-x0L-taL hit-djit-ii a-ya-x0u-tcit-den-ne
And in the ground he And then he said to them,

tramped them.
do-x6-lin ki-ye nat-tsis hai ki-xfin-nai ma-a-kiL-en-ne-en Lax
“Never again you will the Kixtinai their doings. Just
see

xOL-tewil-a-kai ye-na-w0-deL-te hai kin-ne-tax miu _tsis-da-

amarshy way you will travelin.” The Yurok country from used to
ne-en tse-kit-djen na-is-dil-len hai x0-it-kfit mi tsis-da-
live white bug became. That Redwood from used to

ne-en en x0-it-tcin-tset na-is-dil-len hai-yan-fin kit teit-
live itwas a black bug became. And he

tes-yai xfin-ne yit-de hai-yat-if tcee-xdl-tewe-dii xwel-weL

started alongthe to the And Tcexdltewedini he spent
river north. the night.
hai-ya x0-lii xoi-teL-weL hai ki-xfin-nai x6mn ef Lax
There he found they were the Kixtinai. Him- it
camped self, was,
me-din-ntin-dii xwel-weL hai-ii yis-xffi-hit Lax dik-gyfni
at one side camped. And the next just here

morning

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yit-da-tecii wif-a mil kfit xot-da-wil-lai hai ki-xtin-nai_hai-

from the east it(sun) then they started the Kixinai.
eame in boats
yaL-ih x0n kai k&t tcit-tes-yai Lax tak-kfit x6-xai-min
And he too started just bank on foot.
him- along
self
hai-yaL-in na-tin-nOx-xoi tcee-wil-lin-dii yi-na-tciit mit teit-
And Natindxoi Teewilindii above from they
tet-taL hai-in it-man mi-nil-la-yei hai-eh hai _ teit-ten-taL
danced the And bothsides thewavescame It was the dancing
boat dance. to the shore.

a-di-yau hai-ii tseL-tee-dii ye-tcei-wiL-taL-ei hai-ya-hit-

did it. And at Knife-place they landed. And
djit-fin a-den-ne ki-la-xfite hwa-ne-he hwa yo-dL-tiw me-dil
then he said, “Boy only forme putin canoe.

ki-xfin-nai 6-le hai-th dtiin-hwe-e d0-yi-xon-neL-en hai-ye-he

A Kixinai let And nobody looked at him. Nevertheless
on

eh kit ya-wil-waL yi-man wme-dil me-tcin hai-fin xdte
he threw across canoe into. And right

min-né-djit nod-nin-xfits hai me-dil hai-ya-hit-djit-in kit

in the middle he dropped the canoe. And then

ta-wil-lai mit hai x6-ta na-neL-en  sai-kit-din-in-kya kit
it had then he athis looked back. He was surprised

started father to see
xon-na-tin ki-yauw-me-de-ai sil-le-ne-x6-lin hai-fii kat hai
his eyebrows woodpecker feathers had become. Then already
ki-xfin-nai tsis-len hai-ya-hit-djit-ii kit ta-wil-la-yei dik-gyin
Kixtinai he had And then they went here
become.
no-hoL yit-de-yi-man-tcin hai-yaL-ih yi-man-ti-wif-yai xat
from us north across. And Yimantiwifyai there

teii-win-da_ tseL-tce-dii mt-win-na tai-kyiw wiin-na-is-ya
stayed Knife-place around. Sweat-house he started to
make

hai-ya hai-ya-hit-djit-im xf-Le-daifii tee-nif-yai tais-tsé mfix-xa

there. And then in the he went out sweat- after.
morning house
wood

hai-Gi hai ki-ma-G a-da hai x06-mite-dje-é-din yin-ne-tcu-
Then the medicine for his children in the ground

himself had
wil-lai man hai-fin niL-tik-yauw tais-tsé tcis-tewen hai-ya-
been because, then young black oak sweat- he made. And

put house wood

 

 
''Vou. 1.] Goddard.—Hupa Texts. 363

hit-djit-ii tcin-ne-meL hai-fii dod-he-tel-lit hai-yaL-fin tce-tes-

then he carried it And it would not And he went
home. burn.

yai yi-de_ teit-tes-yai mfik-ka-na-dii-wil-a-din yi-dik hai

out. North he went mouth of Klamath above. The

xa-sin-deL-din hai na-tcil-yeiiw-sa-an-dii hai-ya x0 tein-

coming up place __ the resting place there in vain he
nes-da hai-tii di-hwe-e d0-he-tcit-tsan hai-min ki-ma-t
satdown. Then nothing he saw that with medicine

a-dis-tewin-te hai-yaL-fin yi-de-e-din tcit-tes-yai yi-de-x0-x0te-
he might make. And further north he went. Yidex6xote -

yit-din tein-nifi-ya-yei hai-yaL hai-ya ya-wes-a hai-yaL deox
yitdini he came to. And there he sat. And this

way
na-teh-in-hit fii-kya tai-kyiw-me ya-wih-a de-dtin detk-fin-
when he looked he saw sweat-house in hewas Thistime, this kind

sitting.
te-dii tein-nes-da hai-yaL-fim dedx na-ten-it-hit tf-kya
of a he was sitting. And around when he looked he saw

place

xofi-ma-na-da-ai Ltik-kai win-te  sil-le-ne-x6-lfii hai-ya-hit-

the post back of white all the had become. And
the fire way
djit-fin tcee-na-in-di-yai sai-kit-dii-tii-kya xon-ta ki win-a-
then he came out. He was surprised house too was
to see
e-x0-lfii hai-ya-hit-djit-fin kai-tim-mit tee-nin-tan tits kin-na
standing. And then a wood-basket hetookout, cane also.

hai-ya-hit-djit-ii  teit-tes-yai ki-ma-ti mit-tcii dik-gyfin

And then he went medicine toward. Here
yit-de-yi-daik-a-tein da-na-xfiin-ni-win-ne-hwil mit-dik-kan
northeast Danaxtintiwinehwil its ridges
na-nu-wes-a hai-ya hwa-ne x0-te-e-auw hai _ tsit-dik-na-we
run across. There only runs along the fisher
hai na-di-yau-kit-tewe hai-fi mfk-ka-teti-win me-ta kin-n6-
the dentalia-maker, and in armpits among they

de-eL hai-yaL a-den-ne d6-x0-lin Lan a-hwit-tein-ne hai

stick. And he said, “There will many will say of me, ‘That

not be one
tein hai-yik a-na-it-yau x06te  kit-tis-seox-xo0w a-tcin-te-dete
they this way aid7./ Very smart he must be then
say

a-na-hwit-teit-den-te hai-ya-tciii xa-a-na-it-yau hai-ya-hit-
of me he will say, ‘That place he did that.’ ” And

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djit-ih kat teis-tewen hai tais-tsé hai na-di-yau win-na-

then he made the sweat- which dentalia goes
house
xOl-yii tsé-Lit-tsd* nit-tsai na-di-yau wiin-na-xdl-yi mit-fin-te
to eat. Blue-brush dry dentalia eating it because of
it is.

hai-ih dedx yit-da-tcif-e-a mit ki-ye na-kit-te-it-dai-ye hai-
And here east the sunis then again it blossoms again.
yaL-f kit-de ki-ye hwa na-na-e-dauw mit ki-ye kit-te-i-yauw

And after again sun goes down then again they come.

a while
hai na-di-yau ef a-in-ni hai-ya-hit-djit-in na-tes-di-yai
The dentalia it was did that. And then he went back.

hai-ya-hit-djit-ii tai-kyiiw-din na-in-di-yai hit-djit xd.-tel-lit

And then to the sweat- he got back then with him
house burned
hai tais-tsé hai-ya-hit-djit-in xdL-n0d-nil-lit hai-fi hai
the sweat- And then it finished And the
house wood. burning.
no-x0-wis-din na-di-yau wtin-na-x0s-ya hai-ii Lax
sweeping place dentalia went to eat. Then just

kit-ts6ts-ya-wiL-a hai-ya-hit-djit-in dik-gyfii n6-hoL yit-de-

“tsdts ” they made And then here from us north
noise like.
yi-man hai mink nan-xa-tcin tcit-tes-yai hai-ya en mit-dik
across the lake lies toward he went. There itis along the
shore

ki-ma-i na-kyti-wii-xa hai-ya e-nafi hai Liw-xan_ tsel-ne-wan
medicine grows. There is the eels red

na-dil dik-gyfim yi-man-ne-yi-tsin e-nai hai LOk mis-kai-gits

live. Here across west thereis the salmon small
na-dil hai mik-kel uaik-kyaiw dik-gyfii yi-man-ne-yi-nik
living their tails forked. Here across to the south

e-nah hai tse mis-lfit-xd-len na-na-di-wif-a hai min-né-djit

thereis the rock folds having stands. That its middle
na-wes-deL hai ki-ma-i nas-dik hai tse mis-lat-xd-len na
encircles the medicine nasdik the rock folds having. From
there
yi-ntik e-nah iL-ba-la-din hai-ya ef hai kit-La-xfin Ltik-kai
south is Iubaladin. There itis the deer white
kit-te-I-yauw ki-yauw-me-de-ai hwa-ne min-na-tin-ta ki-yauw-
always come Woodpecker color only their eyebrows, woodpecker

out to feed.

* Ceanothus integerrimus.

 

 
''Vou. 1.] Goddard.—Hupa Texts. 365

me-de-ai hwa-ne tewo-la daik-kan te-na-wes-a hai

color only. Five ridges run into the those
water.
kit-La-xtin utik-kai ma tewo-la kin kon-sonte ma_te-na-
deer white for. Five too vine maple for in the
wes-a@ min-Lfin te-na-wes-a iL-tcifi-hit hai-ya e-nah a-na-
water Ten into the water altogether. There is
run. run out

nu-wes-te hai kin kon-sonte Lax kyi-wit-dai-ye-i_-win-te
growing that too vinemaple just always blossoms.

hai-ya e-nan hai na-di-yau-kit-tewe wfin-na-dil hai-yau _hai-

There itis the dentalia-maker goes after it. And from
ya-miLt yi-ntk ki-ye teit-tes-yai tcit-tel-nal-la-din tein-nii-
there south again he went. To Teittelnaladii he

ya-yei hai-ya e-nan hai ki-xfin-nai wmil-lék-ka da-wit-dil
came. There it is the Kixdnai their salmon are living.

hai-yaL hai de-x0-ta tin-dil kén-na hai-ya da-wit-dil hai

And _ those here come also there live. The
ki-xfin-nai mil-lok-ka hai ei ki-yauw-me-de-ai hwa-ne it-kyi-
Kixfinai their those are woodpecker color only all
salmon the
ones
wé-din hai-fin mit-da-kit-dit-dil min-tel hai  mit-Le-te
over. And winnowing basket its width their scales

ki-yauw-me-de-ai x6-q6t-din f1-dit-tan ti-wim-ma _hai-fn

woodpecker color knee deep that thick along the And
shore.

hai-miL ta-kit-den-tce hai-ya ef hai ki-ma-i na-teL-dit-tewen

that with the wind blows There itis the medicine grew

out of the water.
hai-miL a-dii-wiin-dii-win-tewit hai-ya-hit-djit na-La xon-
with which he rubbed himself. And then another his

nis-fe nas-dil-len-nei
body became.

[NotEe].—Not part of the formula.

mik-a-na-dii-wil-a-din hai-ya yi-dik e-nan ki-yauw da-na-
Mouth of the Klamath there above it is birds
yai-du-wif-an yi-man-tii-wifi-yai a-tcon-des-ne xa a-ya-ted-ne

brought it back. Yimantiwifiyai thought, “Well let them do
that.”
hai-ya-hit-djit-fif de-x0-ta na-in-de-an hai a-tin-ka-fin-te
And then here he brought the every kind

(Hupa)

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''366 University of California Publications. (Am. Arcu. Erx.

nin-sti-wit-deL d6-nin-sin-dit-te-ne-en de-x6-ta hai-yfik-hit-fin

they dance (or) they would not dance here. This way it was
hai-de tcit-dil-ye tcit-wal xfn-ka tcit-dil-ye tcein-tal ttink-
these dances, Kinatdin, River- dance, Doctor Fall
me along dance,
teit-dil-ye
dance.
TRANSLATION.

Formula of Medicine for the Purification of Those Who Have
Buried the Dead.

They say Yimanttwinyai lived with two wives at Leldin.
One of his wives was a Yurok, the other was from Redwood creek.
Each of them bore a child, one of them a boy and the other a
girl. Yimanttwinyai went away from them to the southern end of
the world. There also he saw two women and there he begot a boy.

In the morning about this time of day* while he was sitting
outside he heard someone calling. A man came running toward
him, wearing a woodpecker head-dress, saying, “I have just came
to tell you that they have put your children into the ground
alive. The children came up again, saying, ‘It is not a good
place there; it is dark; we can’t live there.’ All of the Kixtinai
who used to live there have gone away. They have taken all of
the dance stuff with them, but your children remain in the
ground alive.”

Yimantiwifyai, taking only his child which he put in his
sack, started back to the south. When he came to Leldin
he was surprised to see the two women lying at the grave with
their heads toward each other. ‘You have done badly,” he said
to them. “Ten times the people should renew their youth.”
“No,” they said. ‘Five times at least,” said Yimanttwifyai.
“Once, anyway,” he said to them. “No,” said the two women.
“We are not the only ones who will do this. Everyone shall do
this way.” Yimantiiwinyai, tramping them into the ground,
said to them, ‘Never again will you see the games and dances of
the Kixtinai. You shall travel a marshy way.” The wife who
had come from Yurok territory became a white bug; the one from
Redwood creek became a black bug.

* About 9 A.M.

 
''Vou. 1. Goddard.—Hupa Texts. 367

Then Yimantiiwifyai started down the river toward the north.
He spent the night at Tcexdltewedin, where he found the Kixfinai
were also camped. He himself camped at one side some distance
from them. The next morning when the sun had come up from
the east to about here (gesture) the Kixfinai started out in boats.
Yimantiiwifyai went along the bank on foot. Just above
Natindxoi Teewilindii the Kixfinai commenced the boat dance.
The dancing sent waves to both shores of the river. They
landed on the shore at Tsettcedin. Then Yimantiwinyai called
to them, “Only take the boy into the boat for me that he may
become a Kixtinai.” No one looked at him. Nevertheless
Yimantiiwinyai threw the boy across the water to the canoe, in
the middle of which he fell. When the boat had started the boy
looked back at his father, who was astonished to see that the
boy’s eyebrows had become woodpecker color and that he had
already become a Kixtinai.

Then they all went away across the ocean to the north, but
Yimantiiwifyai remained at Tsettcedin. There he built a sweat-
house, and in the morning went out to get sweat-house wood.
He wished to make medicine for himself because his children
had been placed in the ground. He gathered young black oaks
for sweat-house wood and carried them home, but they would not
burn. Then he went out and climbed the mountain north of the
mouth of the Klamath to the resting place, where he sat down.
He saw nothing there which he could use for medicine. He
went on toward the north until he came to YideOdxdteyitdin
where he stayed for awhile.

When he looked about he discovered that he was sitting in a
sweat-house. From near the door where he was sitting he saw
the post back of the fire was white from top to bottom. When
he went out he saw a house was also standing there from which
he took a wood basket and a cane for a digging stick. Then he
went after medicine toward the northeast to Danaxfintiwinehwil
where the ridges run across. The fisher only runs along there
in whose arm-pits cling the dentalia.

“There will not be many,” Yimantiwinyai said, “who will
say of me, ‘I hear that he did this way;’ he must be very
clever who shall say of me, ‘I hear he did that.’” Then he made
''368 University of California Publications. (Am. Arcu. Eru.

sweat-house wood of buck brush, to which the dentalia ever
come to suck. The brush is dry after the dentalia have been
sucking it, but when the sun comes up here (gesture) it
blossoms again, then after it has blossomed and the sun has gone
down the dentalia come again. Yimantitiwifiyai went back to the
sweat-house, where he sweat himself with the wood which he had
brought. When it had finished burning, the dentalia could be
heard sucking at the pile of sweepings.

Then he went across the ocean to the north where a lake lies,
along the shore of which grows a medicine. The red eels live in
that lake. Across the ocean toward the west lives the small
fork-tailed fish. Across the ocean to the south a rock stands
having folds encircling it; the medicine, yerba buena, grows in
these folds. South from there is ILbaladii where the white deer
come out to feed. The eyebrows of these deer are woodpecker
color. Five ridges for the white deer and five for the vine maple
run out into the water. Ten ridges in all run into the water.
There grows the vine maple, always in blossom, for which the
dentalia-maker is continually seeking.

From there Yimantiiwifyai went still farther south to Tce-
ittelnaladin. The Kixtinai’s salmon live there, and also those
which come to this world. The Kixfinai’s salmon are woodpecker
color all over, and their scales are as broad as a winnowing
basket. They are knee-deep along the shore where the wind blows
them out from the water. The medicine grew there with which
his body when he rubbed it became perfect.

It was the mountain above the mouth of the Klamath to which
the birds brought back the dances. Yimantiwinyai thought,
“Well, let them do that.” Then he brought to Hupa all the
different dances. Had he not done this there would not be
dances in this world.

 

 

 

 
''INDEX.

Abalone, 349.

Abalone shells, 19, 20, 54.

Achillea millefolium, medicine, 283.

Acorns, 27; gathered, 27, 147;
cured, 27; shelled, 27; ground,
28, 187; soaked, 28, 183, 213.

Acorn bread, 29.

Acorn Feast, 80; formula of, 233;
place for, 13, 227.

Adiantum pedatum, stems used in
baskets, 39.

Adze, 15.

Alder, 5; bark as dye, 40; root in
baskets, 39; as medicine, 344.

Algonkin, style of basketry, 40.

Allikochik, 48.

Alnus Oregana, 5, 39, 40, 344.

Ambushing of enemy, 167.

Amelanchier alnifolia, for the fore-
shafts of arrows, 34.

Amusements, 60.

Anderson, James, 135.

Angelica tomentosa, for food, 31.

Apron, 19.

Arbutus Menziesii, 5; for food, 32.

Arctostaphylos Manzanita, for food,
31, 201.

Armor, of elk-hide, 62; of rods, 62.

Arrows, 34; used in war, 62; as
means of locomotion, 205, 212;
shaftment of, 34, 212, 291.

Arrow points, material and manner
of making, 34; medicine for poi-
son of, 330-331.

Asarum caudatum, medicine, 98,
248 f.n., 287 f.n.

Ashes, as medicine, 276.

Athapascan, 7, 8, 91.

Baby, ill-treated, 187-188.

Baby-basket, 41, made of blue-
stone, 291.

Bald Hill, 13, 22, 218, 303; dance
upon, 83; home of Tan, 78; topo-
graphy accounted for, 126.

Bald Hills, 7; man from, 127.

Baldwin, Miss Ada C. 93.

Baskets, decoration, 44; materials
for, 38-39; method of weaving,
41; "first made by Yimantiwifiyai,
126; formula for making, 326-327 ;
song for, 324; made by exemplary
maidens, 160, 308, 326.

Basket-cradle, how made, 41; how
used, 52; of blue-stone, 291.

Am. AROH. ETH. 1, 24.

[369]

Basket-mill, how used, 27-28; hung
in doorway to bar out ghosts, 73.

Basket-pan, how made, 43; how
used, 28.

Basket-plate, manner of making,
41; used for serving fish, 26;
used for holding infant, 51, 291.

Basket-pot, manner of making, 41-
42; how used, 28.

Bath, customary, 57, 213; before
feasts and meals, 81, 123 f.n.;
ceremonial, for kinandif, 53;
for minkilen, 56, 312; omitted,
226.

Bear, 5; myth concerning, 277;
engages in dance, 225.

Bear-grass, used in baskets, 39.

Beds, of deer-skins, 15; of tule
mats, 15.

Belt, worn, 18; water opened by
stroke of, 133.

Berberis, sp., used as dye, 40.

Berries, food, 31.

Big Lagoon, dance at, 132.

Birds, made, 131; eaten, 23; as
children are enslaved, 302-304;
charged not to bother food, 233,
268.

Birth, arranged for by Yimanti-
winyai, 126; supernatural, 123,
146, 160, 284, 291, 297.

Black oak, 5; as food, 27; leaves
of as magic dress, 335; as med-
icine, 367.

Blackberries, as food, 32.

Blankets, worn, 18; of woodpecker
scalps, 205, 212.

Bluejay, becomes Wintun, 134.

Blue-stone, 344 f. n.; baskets of,
291; weapons made ‘of, 147, 148;
house made of, 131; shinny stick
made of, 147, 148, 214; used to
heat water, 29k,

Bluff creek, 7, 8, 249.

Board for fishing ‘place, 23, 124, 133.

Boat Dance, 83, 85; by. Kixanai,
218, 225, 367.

Bobbin, for twine making, 35.

Bone, used for arrow points, 34.

Bowl of pipe, 37.

Bows, 33: made for boys, 146, 160;
power of, 33; used in war, 62.

Breech clout, 18.

Brodiea multiflora, food, 31.
''Index.

Brown, Oscar, 93, 102, 135, 169.

Brown, Samuel, 93.

Brush, for acorn meal, 28.

Brush Dance, manner of celebra-
ting, 67; directions for, 250;
formula of, 248.

Buck brush, medicine, 320, 368.

Buckeye, 26.

Bulbs, used for food, 30.

Burden basket, how employed, 27;
how made, 41; close woven, 42.

Burial, of the dead, duty taught,
173; medicine for, 357-359, 366-
368.

Burial customs, 69.

Burnt Ranch mountain, 302.

Buzzard, opens stomach of Yiman-
tiwifyai, 130; his bill made, 131.

California Academy of Sciences, 3

Calling of spirits, 248, 327, 357, 358.

Calochortus Maweanus, food, 30.

Canoe, size and value of, 50; made
of obsidian, 147, 213; medicine
for going in, 314-315; stretched
larger, 147, 160.

Cafion of Trinity river, 13, 199.

Cap of basketry, worn, 20; how
made, 43.

Cappel, 249, 353 f.n.

Care of children, 51; taught by a
tale, 188.

Carrying strap, 27, 51, 279.

Castanea chrysophylla, food, 29.

Caterpillar, makes a trail, 155.

Ceanothus integerrimus, medicine,
72, 275 £.n., 319 f.n., 364 f. n.

Cedar, 5.

Census of reservation, 10.

Civet cat, skin use for robe, 20.

Chaparral, 5.

Chastity, inducements for, 55.

Chieftainship, 58.

Child, abandoned by mother, 193,
roughly treated, 187-188.

Childbirth, 50-51; formula of med-
icine for, 279, 284-285, 344.

Children, punishment of, 52; teach-
ing of, 52; medicine made for,
248, 287, 291, 297, 302-304.

Chimalakwe, 8.

Chimariko, 8.

Chinese, 9.

Chinquapin, food, 29.

Chlorogalum pomeridianum, for
making a brush, 28; for food, 30,
129; for washing, 19.

Clouds, identified with disease, 228,
236, 297.

Club, for killing salmon, 23.

Cohabitation, term of limited, 50,
321 f.n., 323; forbidden after
birth of child, 52.

[370]

Composite, food, 31.

Contributions to North American
Ethnology, 3, 7, 231.

Cooking, of bulbs, 31; of human
being, 155, 173; of meat, 23, 168;
of salmon, 26, 268; of seeds, 31;
of soaproots, 30.

Cooking stones, 29.

Corpse, how prepared for burial,
69-70 ; addressed before burial, 70.

Corylus rostrata var. Californica, 5;
food, 29, 129; for basket ribs, 38.

Cotton-tail rabbit, 225.

Cottonwood, 5; root used for fire-
sticks, 38; in basketry, 39.

Cougar, 5.

Courtship, 54.

Coyote, 5; acts foolishly, 154, 155; is
greedy, 167-168; in a dance, 225.

Crane, as a guardian, 205.

Creation, belief concerning,
myth, 123-134.

Creeks, dry up, 130.

Crib, for fishing, 23; for the storage
of food, 193.

Crimes, how punished, 59.

Crow, breaks famine, 77; made
black, 131; in a dance, 225.

Curing, of fish, 26; of acorns, 27.

Currants, food, 32.

Dadinmiotdin (place), 303.

Danaxtniwinehwil (place), 367.

Dance, 7, 13, 81; brought by birds,
368; celebrated by animals, 225;
texts relating to, 202-251; to ward
off danger, 199; for shaman, 66.

Dance, Jumping, see Jumping
Dance.

Dance, KinaLdin, see KinaLdfin
Dance.

Dance, Spring, see Spring Dance.

Dance, White Deer-skin, see White
Deer-skin Dance.

Dance stick, kinatdin, 54, 239.

Dance stuff, taken away, 366.

Dancing doctor, 65.

Dateakitane (medicine), 306.

Datewindii Xonaiswe, tale con-
cerning, 182-184.

Davy, Mr. Joseph Burtt, 3.

Dawn of womanhood, 53.

Dawn, prayer to, 87.

Death, first instance of, 76, 224,
366; of careless mother, 188.

Deer, 5; for food, 21; feed on med-
icine, 359; how first obtained,
123; killed while swimming, 22,
167, 218, 323; killed by magic,
183; medicine for, 320, 323; parts
of tabooed, 22, 154; stand in
water, 312; white, held sacred,
84, 368; killed, 147.

io:

 

 
''Index.

Deer-brains, used in tanning, 36.

Deer-skins, 22.

Deities, 74.

Del Norte county, 10.

Dentalia, for ornament, 19, 20; for
money, 48; mythical references
to, 148, 149, 212, 312, 327, 349,
359, 368.

Development of child, 188.

Devotion of brother and sister, 193-
194; of daughter to mother, 194;
of father and son, 187-188.

Designs on baskets, 44.

Dice, a woman’s game, 61.

Digger pine, 4; food, 30; root for
basketry, 39.

Digging stick, 30, 367.

Diltewag (tree), 39, 67, 246.

Diniw (manzanita), 31.

Disease, Hupa view of, 63; likened
to a cloud, 228, 236, 297.

Disguise, employed, 155.

Disputes, how settled, 59.

Divisions of Hupa, 58.

Divorce, 56.

Dixon, Dr. Roland B., 129, 132.

Djel6 (basket), 27; manner of
making, 42.

Djeléme (mountain), 302.

Djictafiadii (place), 12, 126, 274,
302, 357.

Djictafiadii creek, 182.

Djéaslai (shelled acorns), 27.

Doctor, herb, 66; dancing, 66.

Doctor Dance, 65.

Dog, domesticated, 6; employed in
driving deer, 21, 22, 219, 323;
made, 131; eaten by whites, 201;
talking of, 7, 219; fighting of,
Se

Doorway of house, 15.

Douglas spruce, 5; bark as med-
icine, 82, 285.) 20l 322i, nt. ¢
boughs as a shield from view, 72;
pitch wood used in dance, 68, 250.

Doves, 23.

Dreams, believed in, 72, 193, 265.

Dress, of men, 18; of women, 19-
20; ceremonial, of maple bark,
53; for Jumping Dance, 80; for
White Deer-skin Dance, 83.

Dressing of hair, 18, 20.

Duck, wild, 6.

Dug-from-the-ground, myth con-
cerning, 146-149.

Dusky, Emma, 327, 340, 346.

Dyeing material, 40.

Eagle, made, 131; marriage of, 148.

Earth, wife of sun, 344.

Earthquake, birth of, 345; plays
shinny, 149.

Earth-worms, not eaten, 23.

[371]

Eastern world visited, 147-149, 212-
214.

Eclipse, lunar, 196.

Eel, lamprey, 6; food, 25; curing
of, 26, 125; caught by Yimanti-
winyai, 239; medicine for first,
261-264, 79; red, 261, 368.

Elder berries, food, 32; for arrows,
35; to protect vitals, 133, 330.

Elk, 5; food, 21.

Elkhide, 27.

Elk-horn, money-box, 49; spoon,
29; wedge, 15.

Equisetum robustum, for finishing
wood, 37.

Estein (place), 212.

EKvernia vulpina, a dye, 40.

Exclusion of women, 51.

Fall dance, 85.

Family, its composition, 57.

Famine, 194.

Fauna, 5.

Feasts, 78; of acorns, 233; of salm-
on, 268-269.

Feathers, how protected, 38, 288.

Feathering, of arrows, 34, 291.

Felis concolor, 5.

Felling of trees, 15.

Fire, origin of, 197; waved over
sick, 248; not to be sat by, 357.

Fire-sticks, how made, 37, 197.

Fish, food, 23.

Fish dam, 24, 41; hook, 25; poison,
30, 26; spear, 24; traps, 25;
weir, 24.

Fisher, 6, 367; skin of used for
quiver, 36, 173.

Fishing rights, 26.

Five, number in myths, 262, 268,
291, 368.

Flint, for arrow points, 34.

Flint’s grandmother, 182, 184.

Flora, 4.

Flute, employed by Yimantiwifyai,
124.

Fog, as a sign, 232.

Food, 21; how first obtained, 75,
123; prayed for, 228, 233, 268.

Formulas, 65, 66, 93.

Fox, his face pinched out, 149.

Frog, croaking of, 130; killed for
her dress, 167-168; wife of moon,
196.

Frost, medicine against, 233, 273.

Gambling, 83.

Geographical features, 4.

Giant fern, used in basketry, 40.

Gibbs, George, 6, 9, 18.

Glue, 25; to attach backing to bow,
33.

Gnaphalium decurrens var. Califor-
nicum, for feather case, 288 f.n.
''Index.

Gooseberries, food, 52.

Gooseberry-place, brush dance held
at, 182-184.

Grandmother, teacher of children,
52; of Yimanttwinyai, 134.

Grape, wild, root of used in bas-
ketry, 39; leaves for flavoring,
30.

Grave, manner of digging, 70;
first, 224, 366; robbed by kitddi-
xoi, 178.

Greens, food, 31.

Green vomit, a disease, 64, 344.

Grief for the dead, feigned, 225.

Grinding of acorns, 27, 187-188.

Ground-around-lies, birth of, 345;
plays shinny, 149.

Ground squirrel, 225.

Grouse, 6; food, 23.

Guessing game, 61.

Hair, manner of wearing, 18-19,
20; of infant, burned, 51; cut as
sign of mourning, 73, 183; not
touched by kina.din, 53.

Half marriage, 56.

Happy Camp, 8.

Hat, worn by women, 20; how
made, 43; worn in eastern world,
213.

Hatchets obtained from whites,
199, 201.

Hawk, 225, 334.

Hazel, 5; as basket material, 38;
as withes for tying house, 149.

Hazel-nut, as food, 29, 129.

Head-dress, kept in storage basket,
161; woodpecker, 86, 366.

Head rest, 17.

Hearst, Mrs. Phoebe A., 3.

Hearts, not in the body of enemy,
168.

Heracleum lanatum, food, 31.

Herb doctor, 66.

Heteromeles arbutifolia, food, 32.

Hide dressing, 36.

History. 8.

Holodiscus discolor var. ariefolus,
for game, kif, 61; for rod armor,
62.

Hook, used by monster to catch
people, 128; used to catch water
monster, 330.

Hookera congesta, food, 30.

Hookera laxa, food, 30.

Horsetail rush, for finishing wood,
37.

Hostler, 10; ranch, 12.

Hostler, Henry, 332, 336.

Hostler, Lillie, 360.

Houses, 13; burned after a death,
73; moved, 149, 194, 269.

Huekleberries, food, 32.

Huckleberry, for small arrows, 35.

Hudson Bay trappers, 8.

Humboldt bay, 8, 326.

Humboldt county, 4.

Humboldt Indians, 10.

Hunting, mask, 21; rights, 22.

Hupa valley, 7.

Hypericum formosum var. Scouleri,
medicine, 133.

Illegitimate children, 56; excluded
from dance, 82.

Incense root, 240, 250, 268, 274,
298, 303.

Indians, coming of, 76, 133-134.

Insect, used as medicine, 303.

Iris macrosiphon, for twine making,
35.

Iron, for arrow points, 34.

Isdeau (madrofia), 32.

Isdewite (shrub), 32.

Isdiname (a place), 326.

Jack-rabbit, 225.

Jepson, Dr. Willis L., 3.

Johnston, Adam, 50.

Jones, Dr. Philip Mills, 3.

Jumping Dance, 82, 85; dress for,
86; formula of, 227; origin of,
231-232; prayer at, 228.

Junction City, 8.

June berry, for foreshaft of arrows,
34.

Kaiist (a basket), 27, 73.

Kaikisdéke (a place), 225.

Kaindnadin (a place), 212.

Kaitcint (a basket), 41.

Kaitel (a basket), 50.

KaitemiL (a basket), 27.

Karok, 8; how created, 129.

Kaxtis (a shrub), 34.

Kélta, 7.

Kentuck ranch, 12.

Key to sounds, 12, 94-95.

Kilaigyadifi (a place), 249.

Kilateonde (nuts), 29.

Kittewe, 253 f. n., 261, 262, 263,
264.

Kitwe, 64.

Kitwédin (a place),

Kin (a game), 61; played in east-
ern world, 148.

Kifiaigyan (pipe), 36.

Kinatdii, term defined, 237; rules
of conduet for, 53; dance for, 53;
tricked by Yimantiwifyai, 129.

Kinaidafi Dance, 53; origin of, 239.

Kinaidiii teitwal, 53.

Kiniltats (a form of meat), 23.

Kintits (a shurb), 61.

Kinteiwhwiktat (a village), 13, 146,
193, 205, 212.

Kiseaqot (a head-dress), 53, 227,
232.

 

 

 

 
''Index.

Kisintdkiwat (a stone dish), 23.
Kitdilmai (a willow), 39.
Kitdindai (a flint), 64.

Kitdonxoi (a witch), 64, 181;
methods of, shown by a tale, 177-
178.

Kitétau (a class of shamans), 65.

Kitdkfit (a mountain), 249.

Kiwat (a pan), 28.

Kixtinai (immortals), 75; abodes
of, 74; engage in dance, 127;
games of, 308; at Leldin, 323; at
Kintetwhwikit, 205; man _ be-
comes, 231; makes baskets, 326;
passing of, 132, 218, 225, 284,
285, 366; view a dance, 83; with-
hold food, 123.

Kiyanéke creek, 182.

Klamath river, 4, 6, 7, 8, 9, 37, 125,
261.

Knife, 15.

Knight, H. L., 10.

Kostan (woman’s hat), 43.

Kiit (root of deciduous tree), 39,
41.

Kiawita (man’s name), 252.

Kyiiwetedin (place), 358.

La (seaweed), used for food, 31.

Ladder, 16.

Lagoon, Freshwater, 250.

Lamprey eel, 6, 25.

Lance, 62.

Language, reverence for, 88; how
made, 129; of Hupa employed by
captive, 183.

Leaching of acorn meal, 28.

Leather making, 36.

Lee, Miss Edith May, 186.

Leggings, 18.

Leptotenia Californica, food, 31; as
incense, 72, 226, 233, 257, 265 f. n.

Lewis, Emma, 157, 270, 280, 286,
288, 292, 299, 305, 310, 314.

Lewis, William, 252.

Tibocedrus decurrens, 5.

Liming of birds, 154.

“Lion,” dog becomes, 131; as pets,
196.

Little river, 8.

Logs, splitting of, to entrap people,
128

Louse, ties hair of enemy, 154, 156.

Louse, grey, delays a girl, 130.

Love medicine, 308.

Lowland spruce, root employed in
basketry, 39.

Lunar eclipse, 196.

LekyiwineL (a basket pattern), 47.

Leldin (a village), 7, 75, 132, 133,
224, 366.

Lenaldauw (a basket pattern), 47.

Litetiwdin (a place), 172.

(373

Lokydmenkonte (a basket pattern),
47.

LoLkyaiwiltowen (a form of meat),
23.

Liwminteiw (a basket design), 44.

Liwmintetiw nitkitdasaan (a basket
pattern), 47.

Lohwinme (a mountain), 303.

Loksatindin (a place), 318.

Lokyo (a place), 305.

Lote (an herb), 39.

Mad river, 8.

Mad river language, 129.
Madrona, 5; for food, 51; for wood,
81; bark turned into sinew, 123.
Maiden-hair fern, stems used in
basketry, 39.

Maidu Myths, 129, 132.

Maiyotel, employed
Yimantiwifyai, 132.

Man-eater, 173.

Manzanita, 5; for food, 31; for pipe
making, 36; flour of, sold to
whites, 201.

Maple, vine, 368.

Marriage, ceremony, 55; sought by
women, 212.

Marshall, Mary, 150, 174, 179, 185,
189, 275, 276, 278, 351.

Marshall, James, 93, 328.

Marshall, Julius, 93.

Mason, Prof. Otis T., 3, 26, 28, 35,
37.

Masten, Mrs. David, 93.

Masten ranch, 330.

Materials used in baskets, 38, 39.

Matthews, Dr. Washington, 278, f.n.

Matilton ranch, 12.

Maul oak, 5; for food, 27.

McCann, 195, 197, 198, 207, 220,
229, 317.

McCann, wife of, 241.

Meadow lark, 23, 150, 154.

Meal, evening, 57, 155, 213.

Measures, 48.

Medicine, made by Yimantiwifyai,
184; sought for, 248-252, 287,
344

to entrap

Medildin (a village), 12, 24, 218.
Medildifi division, 69, 78, 79.
Meisditdin (a place), 218.

Méme (a fern), 40.

Men killed by magic, 177-178, 183.

Mendocino county, 11, 26, 30;
baskets made in, 40; game used
therein, 61.

Menstrual lodge, 17.

Menstruation of women, 18; seclu-
sion during, 56; medicine for,
56, 312.

Mesh-stick for net making, 35.

Messenger, 224, 366.
''Index.

Meiinasitan (a head-dress), 53, 86.

Mi (a weather spirit), 79.

Micromeria Chamissonis, 20.

Mikyowe mila (a basket design), 46.

Mill creek, 13.

Miltoi (a basket), 28.

Mixtdakidit (a basket), 28.

Mitkitikite (a shinny stick), 60.

Mimedakit (a place), 187.

Mink, 6; counselor, 148, 214, 309.

Mink skin, 20.

Minkilen, taboos for, 261, 262, 263,
264, 320; medicine for, 312-313.

Minte (menstrual lodge), 17, 56.

Miscarriage, taboos for, 51, 265, 268.

Miskat (a village), 18, 82, 183,
127, 177, 212, 218.

Miskit, Dan, wife of, 200.

Misxistindin, 303.

Moceasin, 18, 20.

Mole skin, 36.

Monardella villosa, medicine, 306,
fin.

Money, how measured, 48.

Money box of elk-horn, 49.

Monsters killed, 127-129, 167-168.

Moon, eclipse of, 196; fickle lover,
309.

Morals of kitddixoi exposed, 177-
ALB:

Mother neglects her child, 146, 187,
193.

Mother-of-pearl, inlaid in pipes,
37:

Mound of stones, 81.

Mount Shasta, 249, 330.

Mountain lion, 5.

Mountain quail, 23.

Mourning customs, 73, 183.

Mourning doves, 23.

Mouse, chews bowstrings, 154, 156.

Mud Springs, home of a Tan, 77.

Mikaikinxitnewan (maiden-hair
fern), 39.

MikaikitLoi (ribs of hazel), 38.

Mikanadiwiladin (a place), 358.

Mussel shell, as spoon, 29; for
twine making, 35.

Mixatcexdlen, as food, 31;
incense, 68.

Mytilus Californianus, used for a
spoon, 29.

Nadéiltewaindin (a place), 330, 331.

Nadet (a pine), 39.

Nadiyau (dentalia), 48.

Name, changed after
owner, 73.

Nasdik (an herb), 20, 364.

Natcilyetiwdin (a place), 349.

Natindxoi Tceewilindin (a place),
225, 367.

Navaho Legends, 278, f. n.

as

death of

[374]

Naxkekosnadiwal (a monster), 167-
168

68.

Neighbors, of the Hupa, 7.

Neskin (a tree), 68.

Net, making of, 35; poles for, 23;
for trout, 25.

Net-sack, made into uterus, 126.

New River, 8; language of made,
129.

Nicotiana Bigelovii, cultivated for
smoking, 37.

Nilinkindini (a place), 274.

Nitkiitdasaan (a basket design),
45.

Nitkyakildiwime (a place), 285.

Nittikalai (place), dance at, 83,
212.

Notafiadini (a place), 182.

Number, sacred, see ten and five.

Nandilwinéedifi (a place), 330.

Obsidian, 19, used for arrow points,
34; buried, 183; carried in dance,
84; house made of, 148; canoe
made of, 147, 213; door made of,
205.

Occupations, of men, 32; of women,
38.

Ocean, provision against its rising,

Old Rodger, 34.

Olivella biplicata, used for orna-
ment, 20.

Oregon grape, a dye, 40.

Orleans Bar, 75, 125, 160.

Osmorrhiza nuda, medicine, 73.

Otter, 6; skin used for quiver, 36.

Overland Monthly, 3, 33.

Owl, as a hunter, 167-168.

Oxalis Oregana, for flavoring, 30;
medicine, 134, 276, f. n.

Pacifie post oak, 5; food, 27.

Paddle for stirring acorn soup, 29.

Painting, of arrows, 34; of person,

Panther, 5; marriage of, 148; skin
of, worn as a robe, 36.

Peewan creek, 249. -

Pepperwood, food, 29.

Pheasant, 6; food, 23.

Philadelphus Lewisiti, for arrow
shafts, 34; for rattle, 54; medi-
eine, 317 f.n.

Picea Sitchensis, in basketry, 39.

Pileated woodpecker, scalp for
money, 950.

Pine-martin, 225.

Pine nut shells, 19.

Pinus attenuata, for ornament, 20.

P. Lambertiana, 4; for food, 30.

P. ponderosa, 5; for lumber, 17;
root for basketry, 39; medicine,
67, 246, 250.

 

 
''Index.

P. Sabiniana, 5; for food, 30; root
for basketry, 39.

Pipe, how made, 36; facing of, 37;
of stone, 37; smoked by Yiman-
tiiwifyai, 133; sacred, 227.

Pitch-wood, used in dance, 250.

Pockets of buckskin, 19.

Poison, tobacco from a grave, 37;
suffered from by Yimantiwifyai,
134.

Poison oak, 5.

Pomo, 26; style of basketry, 40.

Populus trichocarpa, 5; root, for
fire-sticks, 38; for basketry, 39.

Poreupine quills, in basketry, 40.

Porphyra perforata, used for food,
31

Post of honor, 15.

Powers, Stephen, 5, 7, 8, 63, 231.

Prayer, to dawn, 87; of child, 193;
at Jumping Dance, 228; for food,
268; for medicine, 298, 327. -

Pregnancy, treatment during, 50;
unexplained, 193, 248, 287; med-
icine for, 275, 277.

Preparation of berries! for food, 31.

Priest, at White-skin Dance, 84; at
Jumping Dance, 87.

Property of value, 149, 173.

Pseudotsuga taxifolia, 5;
medicine in dance, 68, 82.

Punishment of children, 52.

Purification of those who have
suffered loss by death, 71, 357,
366.

Qdwitselminat (a basket pattern),
47

wood,

Quail, 6; tabooed, 25.

Quercus Californica, 5; for food, 27.

Q. chrysolepis, 5; for food, 27.

Q. densiflora, 5; for food, 27.

Q. Garryana, 5; for food, 27; inci-
dent concerning, 281 f. n.

Quiver, 19.

Rain-rock, 79; spirit of, 64; medi-
eine of, 273.

Rattlesnakes, as pets, 196; name of
avoided, 257 f.n.; bite as punish-
ment, 263; medicine against, 318.

Raspberries, for food, 32.

Ray, Lieutenant, 3, 32.

Redwood, 5, 232; for canoes, 50;
root used in basketry, 39.

Redwood creek, 4, 7, 8, 250.

Redwood Indians, 7, 10; language
of, made, 129.

Rejuvenation, intended for men,
132, 366.

Religion, 74.

Religious attitude, 87.

Renewal of the body by medicine,
313, 359, 368.

[875]

Restrictions for women, 56.

Rhus diversiloba, 5.

Ribes spp., for food, 32.

Rough-nose, tale concerning, 154—
156.

Round Valley, 11.

Rousselot, apparatus of, 92, 186.

Routine of household, 57.

Rubus leucodermis, for food, 32.

Rubus parviflorus, for food, 32.

Rubus vitifolius, for food, 32.

Ruffed grouse, 6.

Sack, of netting, 19; for pipe, 37,
224; child put in, 224, 284, 297,
366.

Sacramento valley, 9.

Salia, 5.

Salia fluviatilis var. argyrophylla,
for basketry, 39.

Salmon, 6, for food, 23, 24; curing
of, 26; first obtained, 124, 268;
medicine for, 268; of Kixinai,
368.

Salmon eggs, 26.

Salmon’s grandmother, a bird, 125.

Salmon’s heart killed, 134.

Salmon mountains, 330.

Salmon river, 8.

Saliiw (greens), for food, 31.

Sambucus glauca, for arrows, 35;
for food, 32; for pipe, 36.

Sand-place, incident at, 172.

Sandstone, for pipe bowl, 37.

Sanitary condition, 9.

Saxauw (acorn soup), 29.

Scabby young man, tale concern-
ing, 212-214.

School, boarding, 11.

Sea-lion, teeth as head-dress, 53.

Search for medicine, 249, 297, 344.

Seaweed, for food, 31.

Seclusion during menstruation, 56.

Sedge, as a weapon, 167.

Seeds of grasses, for food, 31.

Seed-beater, 31.

Seesaw, employed to kill people,
128.

Seine, 24.

Self-torture, 88.

Selky6 (an herb), 31.

Senalton, 10, 12.

Senaxon, 202, 215, 226, 228, 233,
234, 321.

Sequoia sempervirens, 5; root used
in basketry, 39.

Serpentine, used for bowl of pipe,
37.

Serving of fish, 26.

Shaman, 65; their methods of
curing, 66; pay of, 66; training
to become, 65,

Shasta stock, 8; how made, 129.
''Index.

Shinny, 60; played in eastern world,
149, 214.

Shoemaker, Robinson, 265, 319, 237.

Shooting at a mark, 61,149, 268, 308.

Siaws, 10.

Silver fox, 36.

Simile, employed, 213, 323, 344,
368.

Sinew, for bow making, 33; treat-
ment of, 291.

Singer, in Jumping Dance, 86; in
White Deer-skin Dance, 84.

Skirt, of buckskin, 19; of maple
bark, 53.

Sky, reached by shooting a string,
155; by growing tree, 147.

Slaves, 15; children made, 303.

Smith, Jedediah, 8.

Smith River Reservation, 10.

Smoke, indication of the coming of
men, 132, 224, 339.

Smoking of the body, 21.

Snares, 21; for birds, 23.

Snipe, as boatman, 315.

Soap-root, 26; for a bush, 28; for
food, 30; as cannibals, 129.

Social customs, 50.

Social organization, 57.

Somes, incident at, 125.

Songs, in dances, 68, 240, 236; in
medicine, 335, 315, 316.

Son-in-law, as a salutation, 148,
213.

Sounds, key to, 12, 94-95.

Southern division, 12.

Southfork, 7, 8; language of made,
129.

Spaniards, 8.

Spearing, game of, 61.

Spider, makes rope, 155.

Spoon, 29.

Spoon basket, 291.

Spring Dance, formula of, 236.

Squirrels, 23.

Steaming of Infants, 51, 291, 297,
345

Stockton, Robert, 9.

Stomach spoiled, medicine for,
349-350.

Stone, dripping dishes of, 26;
pipes of, 37; turned into a cup,
268.

Stool, 14.

Storage basket, how employed, 27,
232; how made, 42.

Sturgeon, 6; how caught, 25; source
of glue, 33, 34.

Suckers, 26.

Sucking doctor, 65.

Sugar Bowl, 4, 126, 274; rain-rock,
in, 64, 79; place of salmon feast,
78.

[376]

Sugar pine, 4; for food, 30, 129.
Sun, myth concerning, 344.
Supply creek, 12.

Surf fish, manner of cooking, 124;
of curing, 125.

Sweat-bath, 338, 367, 368.

Sweat-house, 15; as a sleeping
place, 50, 148, 194, 291, 297;
wood brought for, by men, 38,
148, 213, 338; sweeping of, 214,
368.

Syllabieation, 91.

Syringa, for arrow shafts, 34; fora
rattle, 54.

Taikyiw (sweat-house), 15; used
for the sweat-bath, 57.

Taikytiw nikyaod, 12.

Taikyiwwelsilkitein (place), 323.

Takilkyi, a Hupa priest, 202.

Takimitdin (a village), 10, 12, 24;
place of dances, 82, 83, 85, 127,
218, 231; people come into exist-
ence there; 133.

TakimiLdin division, observe the
ceremonies of the eel medicine,
79; observe the acorn feast, 80.

Tan (gods of the deer), 77.

Tanaime (a place), 303.

Tanbark ouk, 5; for food, 27; for
wood in the acorn feast, 81.

Tasentce, a Hupa woman, 324.

Tattooing, 20.

Taxus brevifolia, 5; used for bow
making, 32.

Tealatdin (an herb), 31.

TeatcetineL (a basket design), 47.

Teeindegdtdin (a village), 13, 146,
218.

TeesLinalwiltewel (a basket de-
sign), 45.

Tcexdltewe (myth people), 80.

Tecexdltewe rocks, formula of, 233.

Teexdltewedin (a place), birth-
place of Yimantitwinyai, 123, 133,
249, 284, 291, 318.

Teimilkyd (an herb), 295.

Tetihwiw (a shrub), 32.

Tewal mila (a basket design), 46.

Tewilte (a shrub), 32.

Tewitenaninfadin (a place), 358.

Ten, as a sacred number, 231, 236,
240, 261, 263, 273, 298, 350,
368.

Testcetemikye, (a basket design),
47.

Thimble berries, for food, 32.

Thunder, plays shinny, 149.

TimateiLttewe (one who causes a
famine), 261, 262, 264.

Tintatcinwinawa (a class of sha-
mans), 65

Tish-tang-a-tang, 12.

 

 
''Index.

Tobacco, cultivated, 37; used as an
offering, 72, 298; asked for by
spirit, 357, 358.

Todini keitL6, a tale concerning,
193-194.

Tolowa, language of, how made,

9

TodLtsasdin (a place), 12.

Todxatawe (a willow), 39.

Toys, 52.

Tracking, of a monster, 172; of a
lost child, 188.

Trails held sacred, 88; made safe
by Yimantiiwifyai, 127-129;
marked by captives, 183.

Tree, as place of birth, 160, 284;
grows up with people, 147; hol-
low, grows together with Yiman-
tiwinyai, 131.

Trinidad, 303.

Trinity river, 4, 6, 7, 8, 9, 12.

Trinity Summit, 4.

Trout, 6; net for, 25.

Tselindifi, dance held at, 83.

Ts6Litso (a shrub), 72.

Tsettcedini (a place), 284, 358, 367.

Tsemita, a dance at, 83, 212, 218.

Tseninme (a place), 302.

Tsendfiadifi tanédjit (a place), 358.

Tsetitmilakit (a mountain), 87,
205, 303.

Tsefik (hair ribbons of fur), 250.

Tsewenaldifi (a village), 10, 12, 80.

Tseyedifi (a place), 212.

Tseyekexdxauw (a rock), 357.

Tseyekyauwhwikit (a place), 269.

Tsdydxutel, 225.

Tule ranch, 330.

Tinktcitdilye (a dance), 85.

Twine, how made, 35.

Two-neck, a monster, 167.

Umbellularia Californica, for food,
29; mentioned, 118f.n., 271 f.n.

Umbilical cord, how disposed of,
52, 160.

Under-world, 67; home of the dead,
74, 241 f.n., 366.

Vaccinium ovatum, for food, 32; for
small arrows, 35.

Van Dyke, Walter, quoted, 33.

Varied robin, snared for food, 23.

Vegetable food, 27.

Venison, how cured, 23; carried off
by monster, 167.

Villages, 12; organization of, 58.

Vine maple, 368.

Vitis Californica, for flavoring, 30;
root for basketry, 39.

Vowels, quality and quantity, 91-
92.

Vulpes fulvus argentatus, 36.
Wailing at burials, 71, 358.

[377]

War, medicine for, 63, 334-335;
made upon ecelestials, 154-156;
weapons of, 62.

War dance, 62. -

Warlike character of Hupa, 63.

Water, Yimantiiwifiyai suffers for
lack of, 130; tabooed, 226, 339;
search for, 338-339.

Water sprite, 193-194.

Wealth, medicine for acquiring,
338-339.

Weather, medicine made for, 79,
273-274.

Wedge, elk-horn, 15.

Weeping, while bring wood, 338.

Weir, 24, 41.

Weitchpec, 160, 249, 261.

Weitchpee Butte, 303, 331.

Whilkat, 7.

Whistle, made of crane’s leg, 69.

White Deer-skin Dance, 82, 84;
dress for, 83; place fixed for, 214;
possible significance of, 321 f.n.;
instituted by Kixfinai, 218; pelts
prepared for, 36.

White men, coming of, 199, 201.

White oak, 284.

Widows, hair worn short, 20, 73.

Wife, rules of conduct for, 55.

Wildcat, 20; face of smashed in,
149; engages in a dance, 225.

Wild ginger, medicine, 248, 287.

Wild grape, 30, 39.

Wiley, Supt. A., 9.

Willow, 5; used for basket ribs, 39.
Willow creek, source of basket
material, 39; incident at, 284.
Wind, implored to blow, 227, 228,
274; blows away a basket, 326;

the effect of on trees, 349.

Wintun, bluejay becomes, 134.

Witwat, flour of acorns, 28.

Wolf, 5; joins in a dance, 225;
form of, assumed by kitddfixoi,
64, 177.

Woman, as a warrior, 334-335.

Women, come to marry, 212.

Wood, for house fire, brought by
women, 160; forsweat-house fire,
by men, 148, 213, 368.

Woodpecker, releases Yimantiwifi-
yai from a tree, 131; heads of
found, 297; scalps of used for
money, 50; for a head-dress, 86,
344

Wood-rat, for food, 23; employed
as a substitute, 155.

Wood-rvom, 15; employed
temporary sleeping place, 172.

Wood sorrel, as flavoring, 30.

Wooden bowl for washing hands,
23.

as
''Index.

Wooden box, for holding feathers,
38.

Wooden tray, for serving meat, 23.

Woodwardia radicans, stem used in
basket making, 40; for medicine,
330 f.n.

Work of women, 26.

World, encircled in a journey, 224,
268; measured by Yimantiwifyai,
132; spoiling of, 224-225.

World quarters, 241 f. n., 274, 297,
311 fn.

Waindauw (a shrub), 32.

Wyethia angustifolia, used for food,
31.

Xai, root of a conifer, 39, 41.

Xaisdilme (a place), 303.

Xaitcitdilye (a dance), 82.

Xaiyame (a place), 261, 268.

Xaslindin (a village), 12, 71, 268,
273, 357.

Xaslindifi creek, 183.

Xaslinme kintciwiltewil, a water
sprite, 194 f.n.

XaxdwilwaL, myth concerning,
146-149.

Xerophyllum tenax, leaves used in
baskets, 39, 40, 42, 43; as mourn-
ing string, 73.

XOiLtkit (a place), 104.

Xonta (a house), 13, 15; fish cured
in, 26; dance held in, 53, 68.
Xonta nikyad, 12; held sacred, 82.
Xontciwditeete, myth concerning.

154-156.

Xontettcitdin (a place), 133.

Xonsadini (a village), 13, 126, 177,
357 ; young man of, tale concern-
ing, 177-178.

XonsiLsaliw (an herb), 31.

Xonsittcitdilye (a dance), 82.

Xonxauwdin, arrow taken from,

133, 330.

Xotiiwaikit (a place), 338, 358.

Xowitkit (a village), 12; dance
held at, 83, 205; Yimantiwinyai
sleeps at, 134.

Xtikatcitdilye, (a dance), 82.

Yademil (balls for playing shinny),
60.

Yarrow, medicine, 285.

Yastsime (a place), 273. -

Yellow hammer, made, 131; feath-
ers of, used for arrows, 35.

Yellow-jacket, 23.

Yellow pine, 5; root used in bask-
etry, 39; medicine of Brush
Dance, 67, 246 f. n.; medicine,
349.

Yerba buena, for perfume, 20;
medicine, 368.

Yew, 5; used in bow making, 32;
in pipe making, 36.

Yidaxdminwatcin (a place), 212.

Yidekitcin Tcextineiwkitcin (a
place), 284, 303.

Yidedxdteyitdin (a place), 367.

Yidetiiwinyai (a god), 76; birth of
345; myth concerning, 349.

Yimankytwifxoiyan (a god), 74,
224,

Yimantiwifyai (a god), 74; birth
of,. 123; bringer of eels, 261-264;
claims a blanket, 206; establishes
a dance, 82; fondness for women,
125, 126, 132, 224, 225, 284;
greed, 239; makes medicine for
rattlesnake; myth concerning,
123-134. 224, 239, 284, 366-368;
tricks a kinaLddin girl, 239.

Yinetau (bulbs), 30.

Yiniikatsisdai (a god), 77; birth of,
160; impersonated, 81.

Yurok, 7, 8, 13, 366; how made,
129.

Zones of decoration in baskets, 44.

CORRIGENDA.

Page 20. Viburnum ellipticum, is not the shrub from which the black

fruits are obtained.

Pages 45 and 47. For Liwmintewiw, read Liwmintciw.
Page 82. For xonsiLtcitdilya and xtikatcitdilya, read xonsiLtcitdilye

and xinkatcitdilye.

Page 85. For tuiktcitdilya, read tiiktcitdilye.

[378]

 
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