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[Stith Thompson, 1929]

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(Eskimo: Boas, Report of the Bureau of American Ethnology, vi, 583)

Once upon a time there lived on a solitary shore an Inung with his daughter Sedna. His wife had been dead for some time and the two led a quiet life. Sedna grew up to be a handsome girl and the youths came from all around to sue for her hand, but none of them could touch her proud heart. Finally, at the breaking up of the ice in the spring a fulmar flew from over the ice and wooed Sedna with enticing song. "Come to me," it said; "come into the land of the birds, where there is never hunger, where my tent is made of the most beautiful skins. You shall rest on soft bearskins. My fellows, the fulmars, shall bring you all your heart may desire; their feathers shall clothe you; your lamp shall always be filled with oil, your pot with meat." Sedna could not long resist such wooing and they went together over the vast sea[3]. When at last they reached the country of the fulmar, after a long and hard journey, Sedna discovered that her spouse had shamefully deceived her. Her new home was not built of beautiful pelts, but was covered with wretched fishskins, full of holes, that gave free entrance to wind and snow. Instead of soft reindeer skins her bed was made of hard walrus hides and she had to live on miserable fish, which the birds brought her. Too soon she discovered that she had thrown away her opportunities when in her foolish pride she had rejected the Inuit youth. In her woe she sang: "Aja. O father, if you knew how wretched I am you would come to me and we would hurry away in your boat over the waters. The birds look unkindly upon me the stranger; cold winds roar about my bed; they give me but miserable food. O come and take me back home. Aja."

When a year had passed and the sea was again stirred by warmer winds, the father left his country to visit Sedna. His daughter greeted him joyfully and besought him to take her

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back home. The father, hearing of the outrages wrought upon his daughter, determined upon revenge. He killed the fulmar, took Sedna into his boat, and they quickly left the country which had brought so much sorrow to Sedna. When the other fulmars came home and found their companion dead and his wife gone, they all flew away in search of the fugitives. They were very sad over the death of their poor murdered comrade and continue to mourn and cry until this day.[4]

Having flown a short distance they discerned the boat and stirred up a heavy storm. The sea rose in immense waves that threatened the pair with destruction. In this mortal peril the father determined to offer Sedna to the birds and flung her overboard. She clung to the edge of the boat with a death grip. The cruel father then took a knife and cut off the first joints of her fingers. Falling into the sea they were transformed into whales, the nails turning into whalebone. Sedna holding on to the boat more tightly, the second finger joints fell under the sharp knife and swam away as seals; when the father cut off the stumps of the fingers they became ground seals.

Meantime the storm subsided, for the fulmars thought Sedna was drowned. The father then allowed her to come into the boat again. But from that time she cherished a deadly hatred against him and swore bitter revenge. After they got ashore, she called her dogs and let them gnaw off the feet and hands of her father while he was asleep. Upon this he cursed himself, his daughter, and the dogs which had maimed him; whereupon the earth opened and swallowed the hut, the father, the daughter, and the dogs. They have since lived in the land of Adlivun,[5] of which Sedna is the mistress.


(ESKIMO: Boas, Report of the Bureau of American Ethnology, vi, 597)

In olden times a brother and his sister lived in a large village in which there was a singing house, and every night the sister with her playfellows enjoyed themselves in this house. Once upon a time, when all the lamps in the singing house were extinguished, somebody came in and outraged her. She was unable to recognize him; but she blackened her hands with soot and when the same again happened besmeared the man's back with it.[7] When the lamps were relighted she saw that the

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violator was her brother.[8] In great anger she sharpened a knife and cut off her breasts, which she offered to him, saying: "Since you seem to relish me, eat this." Her brother fell into a passion and she fled from him, running about the room. She seized a piece of wood (with which the lamps are kept in order) which was burning brightly and rushed out of the house. The brother took another one, but in his pursuit he fell down and extinguished his light, which continued to glow only faintly. Gradually both were lifted up and continued their course in the sky, the sister being transformed into the sun, the brother into the moon.[9]Whenever the new moon first appears she sings:

Aningaga tapika, takirn tapika qaumidjatedlirpoq; qaumatitaudle.
Aningaga tapika, tikipoq tapika.

(My brother up there, the moon up there begins to shine; he will be bright.
My brother up there, he is coming up there.)


(MICMAC: Rand, Legends of the Micmacs, p. 232, No. 35)

The tradition respecting Glooscap is that he came to this country from the east,--far across the great sea; that he was a divine being, though in the form of a man. He was not far from any of the Indians (this is the identical rendering of the Indian words used by my friend Stephen in relating the sketches of his history here given). When Glooscap went away, he went toward the west.[11] There he is still tented; and two important personages are near him, who are called Kuhkw and Coolpujot,--of whom more anon.

Glooscap was the friend and teacher of the Indians; all they knew of the arts he taught them.[12] He taught them the names of the constellations and stars; he taught them how to hunt and fish, and cure what they took; how to cultivate the ground, as far as they were trained in husbandry. When he first came, he brought a woman with him, whom he ever addressed as Grandmother,[13]--a very general epithet for an old woman. She was not his wife, nor did he ever have a wife. He was always sober, grave, and good; all that the Indians knew of what was wise and good he taught them.

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His canoe was a granite rock.[14] On one occasion he put to sea in this craft, and took a young woman with him as a passenger. She proved to be a bad girl; and this was manifested by the troubles that ensued. A storm arose, and the waves dashed wildly over the canoe; he accused her of being the cause, through her evil deeds, and so he determined to rid himself of her. For this purpose he stood in for the land, leaped ashore, but would not allow her to follow; putting his foot against the heavy craft, he pushed it off to sea again with the girl on it, telling her to become whatever she desired to be. She was transformed into a large, ferocious fish, called by the Indians keeganibe, said to have a huge dorsal fin,--like the sail of a boat, it is so large and high out of the water.

The Indians sometimes visit Glooscap at his present residence, so says tradition; this is in a beautiful land in the west. He taught them when he was with them that there was such a place, and led them to look forward to a residence there, and to call it their beautiful home in the far west,--where, if good, they would go at death.

The journey to that fair region far away is long, difficult, and dangerous; the way back is short and easy. Some years ago, seven stout-hearted young men attempted the journey, and succeeded. Before reaching the place, they had to pass over a mountain, the ascent of which was up a perpendicular bluff, and the descent on the other side was still more difficult, for the top hung far over the base. The fearful and unbelieving could not pass at all; but the good and confident could travel it with ease and safety, as though it were a level path.

Having crossed the mountain, the road ran between the heads of two huge serpents, which lay just opposite each other; and they darted out their tongues, so as to destroy whomsoever they hit. But the good and the firm of heart could dart past between the strokes of their tongues, so as to evade them.[113b] One more difficulty remained; it was a wall, as of a thick, heavy cloud, that separated the present world from that beautiful region beyond. This cloudy wall rose and fell at intervals, and struck the ground with such force that whatever was caught under it would be crushed to atoms; but the good could dart under when it rose, and come out on the other side unscathed.[15]

This our seven young heroes succeeded in doing. There they found three wigwams,--one for Glooscap, one for Coolpujot,

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and one for Kuhkw. These are all mighty personages, but Glooscap is supreme; the other two are subordinates. Coolpujot has no bones. He cannot move himself, but is rolled over each spring and fall by Glooscap's order, being turned with handspikes; hence the name Coolpujot (rolled over by handspikes). In the autumn he is turned towards the west, in the spring towards the east; and this is a figure of speech, denoting the revolving seasons of the year,[16]--his mighty breath and looks, by which he can sweep down whole armies and work wonders on a grand scale, indicating the weather: frost, snow, ice, and sunshine. (Such was Stephen's very satisfactory explanation.)

Kuhkw means Earthquake; this mighty personage can pass along under the surface of the ground, making all things shake and tremble by his power.

All these seven visitors had requests to proffer, and each received what he asked for;[17] though the gift did not always correspond with the spirit of the request, it oftentimes agreed with the letter. For instance, one of these seven visitors was wonderfully enamoured of a fine country, and expressed a desire to remain there, and to live long; whereupon, at Glooscap's direction, Earthquake took him and stood him up, and he became a cedar-tree.[18] When the wind blew through its boughs, they were bent and broken with great fracas,--making a thunder-storm that rolled far and wide over the country, accompanied by strong winds, which scattered the cedar-boughs and seeds in all directions, producing all the cedar-groves that exist in New Brunswick, Nova Scotia, and elsewhere.

The other men started, and reached home in a short time.

One of them had asked for a medicine that would be effectual in curing disease. This he obtained; but, neglecting to follow implicitly the directions given, he lost it before he reached home. It was carefully wrapped up in a piece of paper, and he was charged not to undo the parcel until he reached home. His curiosity got the better of his judgment; he could not see what difference it could make if he just looked at his prize as he was going along. So he undid the parcel, and presto! the medicine slipped out on the ground, spread and slid in all directions, covering up the face of the earth, and vanishing from sight.[19]

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On another occasion several young men went to see Glooscap in his present abode. One of them went to obtain the power of winning the heart of some fair one, which all his unaided skill had failed hitherto to do; an hundred times he had tried to get a wife, but the girls all shunned him. Many of the party who started on this perilous expedition failed to overcome the difficulties that lay in their way, and turned back, baffled and defeated; but several of them succeeded. They were all hospitably entertained; all presented their requests, and were favorably heard. The man who sought power to captivate some female heart was the last to proffer his petition. Glooscap and his two subordinates conferred together in a whisper, and then Earthquake informed him that his ugly looks and still more ugly manners were the chief hindrances to his success; but they must try to help him. So he was handed a small parcel, and directed not to open it until he reached his own village; this he took, and they all set off for home together. The night before they arrived, he could restrain his curiosity no longer; he opened the parcel, the foolish fellow! Out flew young women by the scores and hundreds, covering the face of the earth, piling themselves in towering heaps, and burying the poor fellow, crushing him to the earth under the accumulating weight of their bodies. His comrades had cautioned him against disobeying the mandate, and had begged him not to undo the parcel; but he had not heeded the caution. They now heard him calling for help, but he called in vain, they could not help him; and his cries became fainter and fainter, and finally ceased altogether. Morning came at last. The young women had all vanished, and the fragments of their comrade were scattered over the ground; he had been killed and ground to atoms as the result of his unbridled curiosity and disobedience.



(MENOMINI: Skinner and Satterlee, Anthropological Papers of the American Museum of Natural History, xiii, 239)

In the beginning, there was a lone old woman living on this island. Nobody knows where she came from, nor how she got here, but it is true that she dwelt in a wigwam with her only daughter. Wild potatoes were the only food of the two women.

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Every day the old woman took her wooden hoe and went out to gather them. She packed them home and dried them in the sun, for in those days, there was no such thing as fire in that part of the world.

One day her daughter begged to go with her. "Mother, let me go and help you; between us we can dig more potatoes than you can alone." "No, my daughter, you stay here," said the old woman; "I don't want you to go. Your place is at home caring for the lodge." "Oh dear! I don't like to stay here alone all day," teased the girl; "it's so lonely when you are gone! I'd much rather go with you. There is another old hoe here that I can use. Please let me go too."

At last, the old woman consented to her daughter's pleading; the two armed themselves with their tools and set out. After a little journey they came to a damp ravine. "Here is the place where I always come to gather the potatoes," cried the mother; "you can dig here too. But there is one thing that I must warn you about, when you are digging these potatoes; I want you to face the south. Be sure not to forget this. It was because I was afraid that you could not be trusted to remember that I never brought you here before." "Oh, that's all right, I won't forget," cried the girl. "Very well then, you stay right here and work; I am going to dig over there."

The girl set to work with a will, and enjoyed her task very much. "Oh how nice it is to dig potatoes!" she said, and kept up a running stream of conversation with her mother as she labored. As the time passed by, the daughter gradually forgot her promise and at last turned round and faced in the opposite direction as she dug. All at once there came a great rushing, roaring noise from the heavens and the wind swept down where she stood and whirled her round and round. "Oh, mother! Help! Come quick!" she screamed. Her mother dropped everything and rushed to her aid. "Grab me by the back and hold me down!" cried the girl in terror. The old lady seized her with one hand and steadied herself, meanwhile, by catching hold of some bushes. "Hold me as tightly as you can!" she gasped. "Now you see why I told you to stay at home! You are being properly punished for your disobedience."

Suddenly the wind stopped. The air was as calm as though nothing had ever happened. The two women hastily gathered up their potatoes and hurried home. After that the old woman

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worked alone. Everything went well for a while, and then, one day the daughter complained. "I feel very strange and different, mother; there seems to be something within me." The old woman scrutinized the girl narrowly, but made no answer, for she knew that her daughter was pregnant." At last, she was brought to bed and gave birth to three children. The first of these was Manabozho, the second was a little wolf, Muh'wäse, and the last was a sharp flint stone. When the unfortunate mother gave issue to the rock, it cut her and she died. The old woman mourned her daughter greatly. In a paroxysm of rage and grief, she threw away the flint stone, but Manabozho[*] and Muh'wäse she cherished and cared for until they grew to be children.


(MENOMINI: Hoffman, Report of the Bureau of American Ethnology, xiv, 115)

When Manabozho had accomplished the works for which Kishä' Ma'nido[22] sent him down to the earth, he went far away and built his wigwam on the northeastern shore of a large lake, where he took up his abode. As he was alone, the good manidos concluded to give him for a companion his twin brother, whom they brought to life and called Naq'pote (which signifies an expert marksman). He was formed like a human being, but, being a manido, could assume the shape of a wolf, in which form he hunted for food. Manabozho was aware of the anger of the bad manidos who dwelt beneath the earth, and warned his brother, the Wolf, never to return home by crossing the lake, but always to go around along the shore. Once after the Wolf had been hunting all day long he found himself directly opposite his wigwam, and being tired, concluded to cross the lake. He had not gone halfway across when the ice broke, so the Wolf was seized by the bad manidos, and destroyed.[23]

Manabozho at once knew what had befallen his brother, and in his distress mourned for four days. Every time that Manabozho sighed the earth trembled, which caused the hills and ridges to form over its surface. Then the shade of Moquaio, the Wolf, appeared before Manabozho, and knowing that his brother could not be restored Manabozho told him to follow the path of the setting sun and become the chief of the shades in

[*. The hero's name appears in many forms. In this collection it is standardized.]

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the Hereafter where all would meet.[24] Manabozho then secreted himself in a large rock near Mackinaw. Here his uncles, the people, for many years visited Manabozho, and always built a long lodge, the mitä'wiko'mik, where they sang; so when Manabozho did not wish to see them in his human form he appeared to them in the form of a little white rabbit, with trembling ears, just as he had first appeared to Nokomis.


(MENOMINI: Skinner and Satterlee, Anthropological Papers of the American Museum of Natural History, xiii, 255)

Now it happened that the beings above challenged the beings below to a mighty game of lacrosse. The beings below were not slow to accept the gage and the goals were chosen, one at Detroit and the other at Chicago. The center of the field was at a spot called Ke'sosasit ("where the sun is marked," [on the rocks]) near Sturgeon Bay on Lake Michigan. The above beings called their servants, the thunderers, the eagles, the geese, the ducks, the pigeons, and all the fowls of the air to play for them, and the great white underground bear called upon the fishes, the snakes, the otters, the deer, and all the beasts of the field to take the part of the powers below.

When everything was arranged, and the two sides were preparing, Manabozho happened along that way. As he strolled by he heard someone passing at a distance and whooping at the top of his voice. Curious to see who it was, Manabozho hastened over to the spot whence the noise emanated. Here he found a funny little fellow, like a tiny Indian, no other, however, than Nakuti, the sunfish. "What on earth is the matter with you?" queried Manabozho. "Why haven't you heard?" asked sunfish, astonished; "to-morrow there is going to be a ball game, and fishes and the beasts of the field will take the part of the powers below against the thunderers and all the fowls, who are championing the powers above." "Oh ho!" said Manabozho, and the simple Nakuti departed, whooping with delight. "Well, well," thought Manabozho, "I must see this famous game, even if I was not invited."

The chiefs of the underworld left their homes in the waters and climbed high up on a great mountain where they could look over the whole field, and having chosen this spot they returned.

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Manabozho soon found their tracks and followed them to the place of vantage which they had selected. He judged by its appearance that they had decided to stay there, so he concluded that he would not be far away when the game commenced. Early next morning, before daybreak, he went to the place, and, through his magic power he changed himself into a tall pine tree, burnt on one side.[26]

At dawn, he heard a great hubbub and whooping. From everywhere he heard derisive voices calling "Hau! Hau! Hau!" and "Hoo! hoo! hoo!" to urge on the enemy. Then appeared the deer, the mink, the otter, and all the land beings and the fishes in human form. They arrived at their side of the field and took their places and all became silent for a time. Suddenly the sky grew dark, and the rush of many wings made a thunderous rumbling, above which rose whoops, screams, screeches, cackling, calling, hooting, all in one terrific babel. Then the thunderers swooped down, and the golden eagles, and the bald eagles, and the buzzards, hawks, owls, pigeons, geese, ducks, and all manner of birds, and took the opposite end of the field. Then silence dropped down once more , and the sides lined up, the weakest near the goals, the strongest in the center. Someone tossed the ball high in the air and a pell mell mêlée followed, with deafening howling and whoopings. Back and forth surged the players, now one side gaining, now the other. At last one party wrested the ball through the other's ranks and sped it toward the Chicago goal. Down the field it went, and Manabozho strained his eyes to follow its course. It was nearly at the goal, the keepers were rushing to guard it and in the midst of the brandished clubs, legs, arms, and clouds of dust something notable was happening that Manabozho could not see. In his excitement he forgot where he was and changed back into a man.

Once in human shape he came to himself, and looking about, noted that the onlookers had not discovered him. Fired by his lust for revenge he promptly took his bow, which he had kept with him all the time, strung it, and fired twice at each of the underground gods as they sat on their mountain. His arrows sped true, and the gods rushed for the water, falling all over themselves as they scurried down hill. The impact of their diving caused great waves to roll down the lake towards the Chicago goal. Some of the players saw them coming, rolling

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high over the tree tops. "Manabozho, Manabozho!" they cried in breathless fright.

At once all the players on both sides rushed back to the center field to look. "What is the matter?" said everyone to everyone else. "Why it must have been Manabozho; he's done this; nobody else would dare to attack the underground gods." When the excited players reached the center of the field they found the culprit had vanished. "Let's all look for Manabozho," cried someone. "We will use the power of the water for our guide." So the players all waded into the water, and the water rose up and went ahead of them. It knew very well where Manabozho had gone.

In the meantime Manabozho was skipping away as fast as he could, for he was frightened at what the consequences of his rashness might be. All at once he happened to look back and saw the water flowing after him. He ran faster and faster, but still it came. He strained himself to his utmost speed and it gained on him. On, on, led the chase, further, and further away.

"Oh dear! I believed that water will get me yet!" worried Manabozho. As he scampered he saw a high mountain, on the top of which grew a lofty pine. "I guess I'll go there and ask for help," thought Manabozho. So up the mountain side he raced, with the water swiftly rising behind him. "Hee'ee! Nasee'! Oh my dear little brother," gasped Manabozho to the pine tree, won't you help me? Save me from the water! I am talking to you, pine tree." "How can I help you?" asked the pine deliberately. "You can let me climb on you, and every time I reach your top, you can grow another length," cried Manabozho anxiously, for the water was coming on.

"But I haven't so much power as all that; I can only grow four lengths." Oh, that will do anyway, I'll take that!" screamed Manabozho in terror, jumping into the branches just a few inches ahead of the water. With all his might and main Manabozho climbed, but the water wet his feet as it rose, rose, rose. He reached the top. "Oh, little brother, stretch yourself," he begged. The pine tree shot up one length, and Manabozho climbed faster than ever, but still the water followed. "Oh, little brother, stretch yourself," he entreated. Up shot the pine tree, and up climbed Manabozho, but the water followed inexorably. When he reached the top, the tree

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shot up again, but still the water rose. "Stretch yourself, only once more, little brother, give me just one more length," prayed Manabozho, "maybe it will save me; if it doesn't, why I'll be drowned." Up shot the pine tree for the fourth and last time. Manabozho climbed to the top, and the water followed. There it stopped. Manabozho clung to the tree with all his might, frightened half to death, but it rose no more.


(SENECA: Curtin and Hewitt, Report of the Bureau of American Ethnology, xxxii, 460, No. 98)

A long time ago human beings lived high up in what is now called heaven. They had a great and illustrious chief.

It so happened that this chief's daughter was taken very ill with a strange affection. All the people were very anxious as to the outcome of her illness. Every known remedy was tried in an attempt to cure her, but none had any effect.

Near the lodge of this chief stood a great tree, which every year bore corn used for food. One of the friends of the chief had a dream, in which he was advised to tell the chief that in order to cure his daughter he must lay her beside this tree, and that he must have the tree dug up. This advice was carried out to the letter. While the people were at work and the young woman lay there, a young man came along. He was very angry and said: "It is not at all right to destroy this tree. Its fruit is all that we have to live on." With this remark he gave the young woman who lay there ill a shove with his foot, causing her to fall into the hole that had been dug.

Now, that hole opened into this world,[28] which was then all water,[29] on which floated waterfowl of many kinds. There was no land at that time. It came to pass that as these waterfowl saw this young woman falling they shouted, "Let us receive her," whereupon they, at least some of them, joined their bodies together, and the young woman fell on this platform of bodies. When these were wearied they asked, "Who will volunteer to care for this woman?" The great Turtle then took her, and when he got tired of holding her, he in turn asked who would take his place. At last the question arose as to what they should do to provide her with a permanent resting place in this world. Finally it was decided to prepare the earth, on which

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she would live in the future. To do this it was determined that soil from the bottom of the primal sea should be brought up and placed on the broad, firm carapace of the Turtle, where it would increase in size to such an extent that it would accommodate all the creatures that should be produced thereafter. After much discussion the toad was finally persuaded to dive to the bottom of the waters in search of soil. Bravely making the attempt, he succeeded in bringing up soil from the depths of the sea.[30] This was carefully spread over the carapace of the Turtle,[31] and at once both began to grow in size and depth.

After the young woman recovered from the illness from which she suffered when she was cast down from the upper world, she built herself a shelter, in which she lived quite contentedly. In the course of time she brought forth a girl baby, who grew rapidly in size and intelligence.

When the daughter had grown to young womanhood, the mother and she were accustomed to go out to dig wild potatoes. Her mother had said to her that in doing this she must face the West at all times. Before long the young daughter gave signs that she was about to become a mother. Her mother reproved her, saying that she had violated the injunction not to face the east, as her condition showed that she had faced the wrong way while digging potatoes. It is said that the breath of the West Wind had entered her person, causing conceptions When the days of her delivery were at hand, she overheard twins within her body in a hot debate as to which should be born first and as to the proper place of exit, one declaring that he was going to emerge through the armpit of his mother, the other saying that he would emerge in the natural way.[33] The first one born, who was of a reddish color, was called Othagwenda; that is, Flint. The other, who was light in color, was called Djuskaha; that is, the Little Sprout.

The grandmother of the twins liked Djuskaha and hated the other; so they cast Othagwenda into a hollow tree some distance from the lodge.[34]

The boy that remained in the lodge grew very rapidly, and soon was able to make himself bows and arrows and to go out to hunt in the vicinity. Finally, for several days he returned home without his bow and arrows. At last he was asked why he had to have a new bow and arrows every morning. He replied

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that there was a young boy in a hollow tree in the neighborhood who used them. The grandmother inquired where the tree stood, and he told her; whereupon then they went there and brought the other boy home again.

When the boys had grown to man's estate, they decided that it was necessary for them to increase the size of their island, so they agreed to start out together, afterward separating to create forests and lakes and other things. They parted as agreed, Othagwenda going westward and Djuskaha eastward. In the course of time, on returning, they met in their shelter or lodge at night, then agreeing to go the next day to see what each had made. First they went west to see what Othagwenda had made. It was found that he had made the country all rocks and full of ledges, and also a mosquito which was very large. Djuskaha asked the mosquito to run, in order that he might see 'whether the insect could fight. The mosquito ran, and sticking his bill through a sapling, thereby made it fall, at which Djuskaha said, "That will not be right, for you would kill the people who are about to come." So, seizing him, he rubbed him down in his hands, causing him to become very small. then he blew on the mosquito, whereupon he flew away. He also modified some of the other animals which his brother had made. After returning to their lodge, they agreed to go the next day to see what Djuskaha had fashioned. On visiting the east the next day, they found that Djuskaha had made a large number of animals which were so fat that they could hardly move; that he had made the sugar-maple trees to drop syrup; that he had made the sycamore tree to bear fine fruit; that the rivers were so formed that half the water flowed upstream and the other half downstream. Then the reddish colored brother, Othagwenda, was greatly displeased with what his brother had made, saying that the people who were about to come would live too easily and be too happy. So he shook violently the various animals--the bears, deer, and turkeys--causing them to become small at once, a characteristic which attached itself to their descendants. He also caused the sugar maple to drop sweetened water only, and the fruit of the sycamore to become small and useless; and lastly he caused the water of the rivers to flow in only one direction, because the original plan would make it too easy for the human beings who were about to come to navigate the streams.

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The inspection of each other's work resulted in a deadly disagreement between the brothers,[35] who finally came to grips and blows, and Othagwenda was killed in the fierce struggle.


(Zuni: Cushing, Report of the Bureau of American Ethnology, xiii, 379)

Before the beginning of the new-making, Awonawilona (the Maker and Container of All, the All-father Father), solely had being. There was nothing else whatsoever throughout the great space of the ages save everywhere black darkness in it, and everywhere void desolation.

In the beginning of the new-made, Awonawilona conceived within himself and thought outward in space, whereby mists of increase, steams potent of growth, were evolved and uplifted. Thus, by means of his innate knowledge, the All-container made himself in person and form of the Sun whom we hold to be our father and who thus came to exist and appear. With his appearance came the brightening of the spaces with light, and with the brightening of the spaces the great mist-clouds were thickened together and fell, whereby was evolved water in water; yea, and the world-holding sea.

With his substance of flesh outdrawn from the surface of his person, the Sun-father formed the seed-stuff of twain worlds, impregnating therewith the great waters, and lo! in the heat of his light these waters of the sea grew green and scums rose upon them, waxing wide and weighty until, behold! they became Awitelin Tsita, the "Four-fold Containing Mother-earth," and Apoyan Tä'chu, the "All-covering Father-sky."[37]

From the lying together of these twain upon the great world-waters, so vitalizing, terrestrial life was conceived; whence began all beings of earth, men and the creatures, in the Fourfold womb of the World.

Thereupon the Earth-mother repulsed the Sky-father, growing big and sinking deep into the embrace of the waters below, thus separating from the Sky-father in the embrace of the waters above. As a woman forebodes evil for her first-born ere born, even so did the Earth-mother forebode, long withholding from birth her myriad progeny and meantime seeking counsel with the Sky-father. "How," said they to one another, "shall our children when brought forth, know one place from another, even by the white light of the Sun-father?"

{p. 18}

Now like all the surpassing beings the Earth-mother and the Sky-father were changeable, even as smoke in the wind; transmutable at thought, manifesting themselves in any form at will, like as dancers may by mask-making.

Thus, as a man and woman, spake they, one to the other. "Behold!" said the Earth-mother as a great terraced bowl appeared at hand and within it water, "this is as upon me the homes of my tiny children shall be. On the rim of each world-country they wander in, terraced mountains shall stand, making in one region many, whereby country shall be known from country, and within each, place from place. Behold, again!" said she as she spat on the water and rapidly smote and stirred it with her fingers. Foam formed, gathering about the terraced rim, mounting higher and higher. "Yea," said she, "and from my bosom they shall draw nourishment, for in such as this shall they find the substance of life whence we were ourselves sustained, for see!" Then with her warm breath she blew across the terraces; white flecks of the foam broke away, and, floating over above the water, were shattered by the cold breath of the Sky-father attending, and forthwith shed downward abundantly fine mist and spray! "Even so, shall white clouds float up from the great waters at the borders of the world, and clustering about the mountain terraces of the horizons be borne aloft and abroad by the breaths of the surpassing of soul-beings, and of the children, and shall hardened and broken be by thy cold, shedding downward, in rain-spray, the water of life, even into the hollow places of my lap! For therein chiefly shall nestle our children mankind and creature-kind, for warmth in thy coldness."

Lo! even the trees on high mountains near the clouds and the Sky-father crouch low toward the Earth-mother for warmth and protection! Warm is the Earth-mother, cold the Sky-father, even as woman is the warm, man the cold being!

"Even so!" said the Sky-father; "Yet not alone shalt thou helpful be unto our children, for behold!" and he spread his hand abroad with the palm downward and into all the wrinkles and crevices thereof he set the semblance of shining yellow corn-grains; in the dark of the early world-dawn they gleamed like sparks of fire, and moved as his hand was moved over the bowl, shining up from and also moving in the depths of the water therein. "See!" said he, pointing to the seven grains

{p. 19}

clasped by his thumb and four fingers, "by such shall our children be guided; for behold, when the Sun-father is not nigh, and thy terraces are as the dark itself (being all hidden therein), then shall our children be guided by lights--like to these lights of all the six regions turning round the midmost one--as in and around the midmost place, where these our children shall abide, lie all the other regions of space! Yea! and even as these grains gleam up from the water, so shall seed-grains like to them, yet numberless, spring up from thy bosom when touched by my waters, to nourish our children." Thus and in other ways many devised they for their offspring.



(TSIMSHIAN: Boas, Report of the Bureau of American Ethnology, xxxi, 58)

At one time the whole world was covered with darkness. At the southern point of Queen Charlotte Islands there was a town in which the animals lived. Its name was Kungalas. A chief and his wife were living there, and with them a boy, their only child, who was loved very much by his parents. Therefore his father tried to keep him out of danger. He built for his son a bed above his own, in the rear of his large house. He washed him regularly, and the boy grew up to be a youth.

When he was quite large the youth became ill, and, being very sick, it was not long before he died. Therefore the hearts of his parents were very sad. They cried on account of their beloved child. The chief invited his tribe, and all the (animal) people went to the chief's house and entered. Then the chief ordered the child's body to be laid out; and he said, "Take out his intestines." His attendants laid out the body of the chief's child, took out the intestines, burned them at the rear of the chief's house, and placed the body on the bed which his father had built for his son. The chief and the chieftainess wailed every morning under the corpse of their dead son, and his tribe cried with them. They did so every day after the young man's death.

One morning before daylight came, the chieftainess went again to wail. She arose, and looked up to where her son was lying. There she saw a youth, bright as fire, lying where the body of their son had been. Therefore she called her husband,

{p. 20}

and said to him, "Our beloved child has come back to life." Therefore the chief arose and went to the foot of the ladder which reached to the place where the body had been. He went up to his son, and said, "Is it you, my beloved son? Is it you?" Then the shining youth said, "Yes, it is I." Then suddenly gladness touched the hearts of the parents.

The tribe entered again to console their chief and their chieftainess. When the people entered, they were much surprised to see the shining youth there. He spoke to them. "Heaven was much annoyed by your constant wailing,[41] so He sent me down to comfort your minds." The great tribe of the chief were very glad because the prince lived again among them. His parents loved him more than ever.

The shining youth ate very little. He staid there a long time, and he did not eat at all; he only chewed a little fat, but he did not eat any. The chief had two great slaves--a miserable man and his wife. The great slaves were called Mouth At Each End. Every morning they brought all kinds of food into the house. One day, when they came in from where they had been, they brought a large cut of whale meat. They threw it on the fire and ate it. They did this every time they came back from hunting. Then the chieftainess tried to give food to her son who had come back to life, but he declined it and lived without food. The chieftainess was very anxious to give her son something to eat. She was afraid that her son would die again. On the following day the shining youth took a walk to refresh himself. As soon as he had gone out, the chief went up the ladder to where he thought his son had his bed. Behold, there was the corpse of his own son! Nevertheless he loved his new child.

One day the chief and chieftainess went out to visit the tribe, and the two great slaves entered, carrying a large piece of whale meat. They threw the whale fat into the fire and ate of it. Then the shining youth came toward them and questioned the two great slaves, asking them, "What makes you so hungry?" The two great slaves replied, "We are hungry because we have eaten scabs from our shin bones." Therefore the shining youth said to them, "Do you like what you eat?" Then the slave-man said, "Yes, my dear!" Therefore the prince replied, "I will also try the scabs you speak about." Then the slave-woman said, "No, my dear! Don't desire to be as we

{p. 21}

are." The prince repeated, "I will just taste it and spit it out again." The male slave cut off a small piece of whale meat and put in a small scab. Then the female slave scolded her husband for what he was doing. "O bad man! what have you been doing to the poor prince?" The shining prince took up the piece of meat with the scab in it, put it into his mouth, tasted it, and spit it out again. Then he went back to his bed. When the chief and the chieftainess came back from their visit, the prince said to his mother, "Mother, I am very hungry." The chieftainess said at once, "Oh, dear, is it true, is it true?" She ordered her slaves to feed her beloved son with rich food. The slaves prepared rich food, and the youth ate it all. Again he was very hungry and ate everything, and the slaves gave him more to eat than before.

He did so for several days, and soon all the provisions in his father's house were at an end. Then the prince went to every house of his father's people and ate the provisions that were in the houses. This was because he had tasted the scabs of Mouth At Each End. Now the provisions were all used up. The chief knew that the provisions of his tribe were almost exhausted. Therefore the treat chief felt sad and ashamed on account of what his son had done, for he had devoured almost all the provisions of his tribe.

Therefore the chief invited all the people in, and said, "I will send my child away before he eats all our provisions and we lack food." Then all the people agreed to what the chief had said. As soon as they had all agreed, the chief called his son. He told him to sit down in the rear of the house. As soon as he had sat down there, the chief spoke to his son, and said, "My dear son, I shall send you away inland to the other side of the ocean." He gave his son a small round stone and a raven blanket and a dried sea-lion bladder filled with all kinds of berries. The chief said to his son, "When you fly across the ocean and feel weary, drop this round stone on the sea, and you shall find rest on it; and when you reach the mainland, scatter the various kinds of fruit all over the land; and also scatter the salmon roe in all the rivers and brooks, and also the trout roe; so that you may not lack food as long as you live in this world." Then he started. His father named him Giant.

{p. 22}


(TSIMSHIAN: Boas, Report of the Bureau of American Ethnology, xxxi, 60)

Giant flew inland (toward the east). He went on for a long time, and finally he was very tired, so he dropped down on the sea the little round stone which his father had given to him. It became a large rock way out at sea. Giant rested on it and refreshed himself, and took off the raven skin.

At that time there was always darkness. There was no daylight then. Again Giant put on the raven skin[132] and flew toward the east. Now, Giant reached the mainland and arrived at the mouth of Skeena River. There he stopped and scattered the salmon roe and trout roe. He said while he was scattering them, "Let every river and creek have all kinds of fish!" Then he took the dried sea-lion bladder and scattered the fruits all over the land, saying, "Let every mountain, hill, valley, plain, the whole land, be full of fruits!"

The whole world was still covered with darkness. When the sky was clear, the people would have a little light from the stars; and when clouds were in the sky, it was very dark all over the land. The people were distressed by this. Then Giant thought that it would be hard for him[43] to obtain his food if it were always dark. He remembered that there was light in heaven, whence he had come. Then he made up his mind to bring down the light to our world. On the following day Giant put on his raven skin, which his father the chief had given to him, and flew upward. Finally he found the hole in the sky,[28] and he flew through it. Giant reached the inside of the sky. He took off the raven skin and put it down near the hole of the sky. He went on, and came to a spring near the house of the chief of heaven. There he sat down and waited.

Then the chief's daughter came out, carrying a small bucket in which she was about to fetch water. She went down to the big spring in front of her father's house. When Giant saw her coming along, he transformed himself into the leaf of a cedar and floated on the water. The chief's daughter dipped it up in her bucket and drank it. Then she returned to her father's house and entered.

After a short time she was with child, and not long after she gave birth to a boy.[44] Then the chief and the chieftainess were very glad. They washed the boy regularly. He began to grow

{p. 23}

up. Now he was beginning to creep about. They washed him often, and the chief smoothed and cleaned the floor of the house. Now the child was strong and crept about every day. He began to cry, "Hama, hama!" He was crying all the time, and the great chief was troubled, and called in some of his slaves to carry about the boy. The slaves did so, but he would not sleep for several nights. He kept on crying, "Hama, hama!" Therefore the chief invited all his wise men, and said to them that he did not know what the boy wanted and why he was crying. He wanted the box that was hanging in the chief's house.

This box, in which the daylight was kept,[45] was hanging in one corner of the house. Its name was Maa. Giant had known it before he descended to our world. The child cried for it. The chief was annoyed, and the wise men listened to what the chief told them. When the wise men heard the child crying aloud, they did not know what he was saying. He was crying all the time, "Hama, hama, hama!"

One of the wise men, who understood him, said to the chief, "He is crying for the maa." Therefore the chief ordered it to be taken down. The man put it down. They put it down near the fire, and the boy sat down near it and ceased crying. He stopped crying, for he was glad. Then he rolled the ma about inside the house. He did so for four days. Sometimes he would carry it to the door. Now the great chief did not think of it. He had quite forgotten it. Then the boy really took up the ma, put it on his shoulders, and ran out with it. While he was running, some one said, "Giant is running away with the maa!" He ran away, and the hosts of heaven pursued him. They shouted that Giant was running away with the ma. He came to the hole of the sky, put on the skin of the raven, and flew down, carrying the maa. Then the hosts of heaven returned to their houses, and he flew down with it to our world.

At that time the world was still dark. He arrived farther up the river, and went down river. Giant had come down near the mouth of Nass River. He went to the mouth of Nass River. It was always dark, and he carried the ma about with him. He went on, and went up the river in the dark. A little farther up he heard the noise of the people, who were catching olachen in bag nets in their canoes. There was much noise out on the river, because they were working hard. Giant, who was sitting

{p. 24}

on the shore, said, "Throw ashore one of the things that you are catching, my dear people!" After a while, Giant said again, "Throw ashore one of the things you are catching!" Then those on the water scolded him. "Where did you come from, great liar, whom they call Txä'msem?"[*] The (animal) people knew that it was Giant. Therefore they made fun of him. Then Giant said again, "Throw ashore one of the things that you are catching, or I shall break the maa!" and all those who were on the water answered, "Where did you get what you are talking about, you liar?" Giant said once more, "Throw ashore one of the things that you are catching, my dear people, or I shall break the maa for you!" One person replied, scolding him.

Giant had repeated his request four times, but those on the water refused what he had asked for. Therefore Giant broke the ma. It broke, and it was daylight. The north wind began to blow hard; and all the fisherman, the Frogs, were driven away by the north wind. All the Frogs who had made fun of Giant were driven away down river until they arrived at one of the large mountainous islands. Here the Frogs tried to climb up the rock; but they stuck to the rock, being frozen by the north wind, and became stone. They are still on the rock.[46] The fishing frogs named him Txä'msem, and all the world had the daylight.


(MAIDU: Dixon, Bulletin of the American Museum of Natural History, xvii, 39, No. 1)

In the beginning there was no sun, no moon, no stars. All was dark, and everywhere there was only water.[29] A raft came floating on the water. It came from the north, and in it were two persons,--Turtle and Father-of-the-Secret-Society. The stream flowed very rapidly. Then from the sky a rope of feathers,[48] was let down, and down it came Earth-Initiate. When he reached the end of the rope, he tied it to the bow of the raft, and stepped in. His face was covered and was never seen, but his body shone like the sun. He sat down, and for a long time said nothing.

[*. Pronunciation approximately represented in English by "Chemsem."]

{p. 25}

At last Turtle said, "Where do you come from?" and earth Initiate answered, "I come from above." Then Turtle said, "Brother, can you not make for me some good dry land so that I may sometimes come up out of the water?" Then he asked another time, "Are there going to be any people in the world?" Earth-Initiate thought awhile, then said, "Yes." Turtle asked, "How long before you are going to make people?" Earth-Initiate replied, "I don't know. You want to have some dry land: well, how am I going to get any earth to make it of?"

Turtle answered, "If you will tie a rock about my left arm, I'll dive for some."[30] Earth-Initiate did as Turtle asked, and then, reaching around, took the end of a rope from somewhere, and tied it to Turtle. When Earth-Initiate came to the raft, there was no rope there: he just reached out and found one. Turtle said, "If the rope is not long enough, I'll jerk it once, and you must haul me up; if it is long enough, I'll give two jerks, and then you must pull me up quickly, as I shall have all the earth that I can carry." Just as Turtle went over the side of the boat, Father-of-the-Secret-Society began to shout loudly.

Turtle was gone a long time. He was gone six years; and when he came up, he was covered with green slime, he had been down so long. When he reached the top of the water, the only earth he had was a very little under his nails: the rest had all washed away. Earth-Initiate took with his right hand a stone knife from under his left armpit, and carefully scraped the earth out from under Turtle's nails. He put the earth in the palm of his hand, and rolled it about till it was round; it was as large as a small pebble. He laid it on the stern of the raft. By and by he went to look at it: it had not grown at all. The third time that he went to look at it, it had grown so that it could be spanned by the arms. The fourth time he looked, it was as big as the world, the raft was aground, and all around were mountains as far as he could see. The raft came ashore at Ta'doikö, and the place can be seen to-day.

When the raft had come to land, Turtle said, "I can't stay in the dark all the time. Can't you make a light, so that I can see?" Earth-Initiate replied, "Let us get out of the raft, and then we will see what we can do." So all three got out. Then Earth-Initiate said, "Look that way, to the east! I am going to tell my sister to come up." Then it began to grow light, and

{p. 26}

day began to break; then Father-of-the-Secret-Society began to shout loudly, and the sun came up. Turtle said, "Which way is the sun going to travel?" Earth-Initiate answered, "I'll tell her to go this way, and go down there." After the sun went down, Father-of-the-Secret-Society began to cry and shout again, and it grew very dark. Earth-Initiate said, "I'll tell my brother to come up." Then the moon rose. Then Earth-Initiate asked Turtle and Father-of-the-Secret-Society, "How do you like it?" and they both answered, "It is very good." Then Turtle asked, "Is that all you are going to do for us?" and Earth-Initiate answered, "No, I am going to do more yet." Then he called the stars each by its name, and they came out. When this was done, Turtle asked, "Now what shall we do?" Earth-Initiate replied, "Wait, and I'll show you." Then he made a tree grow at Ta'doikö,--the tree called Hu'kiimtsa; and Earth-Initiate and Turtle and Father-of-the-Secret-Society sat in its shade for two days. The tree was very large, and had twelve different kinds of acorns growing on it.

After they had sat for two days under the tree, they all went off to see the world that Earth-Initiate had made. They started at sunrise, and were back by sunset. Earth-Initiate traveled so fast that all they could see was a ball of fire flashing about under the ground and the water. While they were gone, Coyote and his dog Rattlesnake came up out of the ground. It is said that Coyote could see Earth-Initiate's face. When Earth-Initiate and the others came back, they found Coyote at Ta'doikö. All five of them then built huts for themselves, and lived there at Ta'doikö, but no one could go inside of Earth-Initiate's house. Soon after the travelers came back, Earth-Initiate called the birds from the air, and made the trees and then the animals. He took some mud, and of this made first a deer; after that, he made all the other animals. Sometimes Turtle would say, "That does not look well: can't you make it some other way?"

Some time after this, Earth-Initiate and Coyote were at Marysville Buttes. Earth-Initiate said, "I am going to make people." In the middle of the afternoon he began, for he had returned to Ta'doikö. He took dark red earth, mixed it with water, and made two figures,--one a man, and one a woman. He laid the man on his right side, and the woman on his left, inside his house. Then he lay down himself, flat on his back,

{p. 27}

with his arms stretched out. He lay thus and sweated all the afternoon and night. Early in the morning the woman began to tickle him in the side. He kept very still, did not laugh. By and by he got up, thrust a piece of pitch-wood into the ground, and fire burst out. The two people were very white. No one to-day is as white as they were. Their eyes were pink, their hair was black, their teeth shone brightly, and they were very handsome. It is said that Earth-Initiate did not finish the hands of the people, as he did not know how it would be best to do it. Coyote saw the people, and suggested that they ought to have hands like his. Earth-Initiate said, "No, their hands shall be like mine." Then he finished them. When Coyote asked why their hands were to be like that, Earth-Initiate answered, " So that, if they are chased by bears, they can climb trees." This first man was called Ku'ksuu; and the woman, Morning-Star Woman.

When Coyote had seen the two people, he asked Earth-Initiate how he had made them. When he was told, he thought, "That is not difficult. I'll do it myself." He did just as Earth-Initiate had told him, but could not help laughing, when, early in the morning, the woman poked him in the ribs. As a result of his failing to keep still, the people were glass-eyed. Earth-Initiate said, "I told you not to laugh," but Coyote declared he had not. This was the first lie.

By and by there came to be a good many people. Earth-Initiate had wanted to have everything comfortable and easy for people, so that none of them should have to work. All fruits were easy to obtain, no one was ever to get sick and die. As the people grew numerous, Earth-Initiate did not come as often as formerly, he only came to see Ku'ksuu in the night. One night he said to him, "To-morrow morning you must go to the little lake near here. Take all the people with you. I'll make you a very old man before you get to the lake." So in the morning Ku'ksuu collected all the people, and went to the lake. By the time he had reached it, he was a very old man. He fell into the lake, and sank down out of sight. Pretty soon the ground began to shake, the waves overflowed the shore, and there was a great roaring under the water, like thunder. By and by Ku'ksuu came up out of the water, but young again, just like a young, man.[50] Then Earth-Initiate came and spoke to the people, and said, "If you do as I tell you, everything will

{p. 28}

be well. When any of you grow old, so old that you cannot walk, come to this lake, or get some one to bring you here. You must then go down into the water as you have seen Ku'ksuu do, and you will come out young again." When he had said this, he went away. He left in the night, and went up above.

All this time food had been easy to get, as Earth-Initiate had wished. The women set out baskets at night, and in the morning they found them full of food, all ready to eat, and lukewarm. One day Coyote came along. He asked the people how they lived, and they told him that all they had to do was to eat and sleep. Coyote replied, "That is no way to do: I can show you something better." Then he told them how he and Earth-Initiate had had a discussion before men had been made; how Earth-Initiate wanted everything easy, and that there should be no sickness or death, but how he had thought it would be better to have people work, get sick, and die.[51] He said, "We'll have a burning." The people did not know what he meant; but Coyote said, "I'll show you. It is better to have a burning, for then the widows can be free." So he took all the baskets and things that the people had, hung them up on poles, made everything all ready. When all was prepared, Coyote said, "At this time you must always have games." So he fixed the moon during which these games were to be played.

Coyote told them to start the games with a foot-race, and every one got ready to run. Ku'ksuu did not come, however. He sat in his hut alone, and was sad, for he knew what was going to occur. just at this moment Rattlesnake came to Ku'ksuu, and said, "What shall we do now? Everything is spoiled!" Ku'ksuu did not answer, so Rattlesnake said, "Well, I'll do what I think is best." Then he went out and along the course that the racers were to go over, and hid himself, leaving his head just sticking out of a hole. By this time all the racers had started, and among them Coyote's son. He was Coyote's only child, and was very quick. He soon began to outstrip all the runners, and was in the lead. As he passed the spot where Rattlesnake had hidden himself, however, Rattlesnake raised his head and bit the boy in the ankle. In a minute the boy was dead.

Coyote was dancing about the home-stake. He was very happy, and was shouting at his son and praising him. When Rattlesnake bit the boy, and he fell dead, every one laughed at

{p. 29}

Coyote, and said, "Your son has fallen down, and is so ashamed that he does not dare to get up." Coyote said, "No, that is not it. He is dead." This was the first death. The people, however, did not understand, and picked the boy up, and brought him to Coyote. Then Coyote began to cry,[52] and every one did the same. These were the first tears. Then Coyote took his son's body and carried it to the lake of which Earth-Initiate had told them, and threw the body in. But there was no noise, and nothing happened, and the body drifted about for four days on the surface, like a log. On the fifth day Coyote took four sacks of beads and brought them to Ku'ksuu, begging him to restore his son to life. Ku'ksuu did not answer. For five days Coyote begged, then Ku'ksuu came out of his house bringing all his bead and bear-skins, and calling to all the people to come and watch him. He laid the body on a bear-skin, dressed it, and wrapped it up carefully. Then he dug a grave, put the body into it, and covered it up. Then he told the people, "From now on, this is what you must do. This is the way you must do till the world shall be made over."

About a year after this, in the spring, all was changed. Up to this time everybody spoke the same language. The people were having a burning, everything was ready for the next day, when in the night everybody suddenly began to speak a different language. Each man and his wife, however, spoke the same. Earth-Initiate had come in the night to Ku'ksuu, and had told him about it all, and given him instructions for the next day. So, when morning came, Ku'ksuu called all the people together, for he was able to speak all the languages. He told them each the names of the different animals, etc., in their languages, taught them how to cook and to hunt ' gave them all their laws, and set the time for all their dances and festivals. Then he called each tribe by name, and sent them off in different directions, telling them where they were to live.[54] He sent the warriors to the north, the singers to the west, the flute-players to the east, and the dancers to the south. So all the people went away, and left Ku'ksuu and his, wife alone at Ta'doikö. By and by his wife went away, leaving in the night, and going first to Marysville Buttes. Ku'ksuu staid a little while longer, and then he also left. He too went to the Buttes, went into the spirit house, and sat down on the south side. He found Coyote's son there, sitting on the north side. The door was on the west.

{p. 30}

Coyote had been trying to find out where Ku'ksuu had gone, and where his own son had gone, and at last found the tracks, and followed them to the spirit house. Here he saw Ku'ksuu and his son, the latter eating spirit food. Coyote wanted to go in, but Ku'ksuu said, "No, wait there. You have just what you wanted, it is your own fault. Every man will now have all kinds of troubles and accidents, will have to work to get his food, and will die and be buried. This must go on till the time is out, and Earth-Initiate comes again,[55] and everything will be made over. You must go home, and tell all the people that you have seen your son, that he is not dead." Coyote said he would go, but that he was hungry, and wanted some of the food. Ku'ksuu replied, "You cannot eat that. Only ghosts may eat that food." Then Coyote went away and told all the people, "I saw my son and Ku'ksuu, and he told me to kill myself." So he climbed up to the top of a tall tree, jumped off, and was killed. Then he went to the spirit house, thinking he could now have some of the food; but there was no one there, nothing at all, and so he went out, and walked away to the west,[11] and was never seen again. Ku'ksuu and Coyote's son, however, had gone up above.


(KATO: Goddard, University of California Publications in American Archaeology and Ethnology, v, 184, No. 2)

The sandstone rock which formed the sky was old, they say. It thundered in the east; it thundered in the south; it thundered in the west; it thundered in the north. "The rock is old, we will fix it," he said. There were two, Nagaitcho and Thunder. "We will stretch it above far to the east," one of them said. They stretched it. They walked on the sky.

In the south he stood on end a large rock. In the west he stood on end a large rock. In the north he stood on end a large, tall rock. In the east he stood on end a large, tall rock.[56] He made everything properly. He made the roads. He made a road to the north (where the sun travels in summer).

"In the south there will be no trees but only many flowers," he said. "Where will there be a hole through?" he asked. At the north he made a hole through. East he made a large opening for the clouds. West he made an opening for the fog. "To the west the clouds shall go," he said.

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He made a knife. He made it for splitting the rocks. He made the knife very strong.

"How will it be?" he considered. "You go north; I will go south," he said. "I have finished already," he said. "Stretch the rock in the north. You untie it in the west, I will untie it in the east."

"What will be clouds?" he asked. "Set fires about here," he told him. On the upland they burned to make clouds. Along the creek bottoms they burned to make mist. "It is good," he said. He made clouds so the heads of coming people would not ache.

There is another world above where Thunder lives. "You will live here near by," he told Nagaitcho.

"Put water on the fire, heat some water," he said. He made a person out of earth.[49] "Well, I will talk to him," he said. He made his right leg and his left leg. He made his right arm and his left arm. He pulled off some grass and wadded it up. He put some of it in place for his belly. He hung up some of it for his stomach. When he had slapped some of the grass he put it in for his heart. He used a round piece of clay for his liver. He put in more clay for his kidneys. He cut a piece into parts and put it in for his lungs. He pushed in a reed (for a trachea).

"What sort will blood be?" he enquired. He pounded up ochre. "Get water for the ochre," he said. He laid him down. He sprinkled him with water. He made his mouth, his nose, and two eyes. "How will it be?" he said. "Make him privates," he said. He made them. He took one of the legs, split it, and made woman of it.

Clouds arose in the east. Fog came up in the west. "Well, let it rain, let the wind blow," he said. "Up in the sky there will be none, there will be only gentle winds. Well, let it rain in the fog," he said. It rained. One could not see. It was hot in the sky. The sun came up now. "What will the sun be?" he said. "Make a fire so it will be hot. The moon will travel at night." The moon is cold.

He came down. "Who, I wonder, can kick open a rock?" he said. "Who can split a tree?" "Well, I will try," said Nagaitcho. He couldn't split the tree. "Who, I wonder, is the strongest?" said Thunder. Nagaitcho didn't break the rock. "Well, I will try," said Thunder. Thunder kicked the rock. He kicked it open. It broke to pieces. "Go look at the

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rock," he said. "He kicked the rock open," one reported. "Well, I will try a tree," he said. He kicked the tree open. The tree split to pieces.

Thunder and Nagaitcho came down. "Who can stand on the water? You step on the water," Thunder told Nagaitcho. "Yes, I will," Nagaitcho said. He stepped on the water and sank into the ocean. "I will try," said Thunder. He stepped on the water. He stood on it with one leg. "I have finished quickly," he said.

It was evening. It rained. It rained. Every day, every night it rained. "What will happen? It rains every day," they said. The fog spread out close to the ground. The clouds were thick. The people then had no fire. The fire became small. All the creeks were full. There was water in the valleys. The water encircled them.

"Well, I have finished," he said. "Yes," Nagaitcho said. "Come, jump up. You must jump up to another sky, "[58] he told him. "I, too, will do that." "At night when every kind of thing is asleep we will do it," he said.

Every day it rained, every night it rained. All the people slept. The sky fell. The land was not. For a very great distance there was no land. The waters of the oceans came together. Animals of all kinds drowned. Where the water went there were no trees. There was no land.

People became. Seal, sea-lion, and grizzly built a dance-house. They looked for a place in vain. At Usal they built it for there the ground was good. There are many sea-lions there. Whale became a human woman. That is why women are so fat. There were no grizzlies. There were no fish. Blue lizard was thrown into the water and became sucker.[4] Bull-snake was thrown into the water and became black salmon. Salamander was thrown into the water and became hook-bill salmon. Grass-snake was thrown into the water and became steel-head salmon. Lizard was thrown into the water and became trout.

Trout cried for his net. "My net, my net," he said. They offered him every kind of thing in vain. It was "My net" he said when he cried. They made a net and put him into it. He stopped crying. They threw the net and trout into the water. He became trout.

"What will grow in the water?" he asked. Seaweeds grew in the water. Abalones and mussels grew in the water. Two

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kinds of kelp grew in the ocean. Many different kinds grew there.

"What will be salt?" he asked. They tasted many things. The ocean foam became salt. The Indians tried their salt. They will eat their food with it. They will eat clover with it. It was good salt.

"How will the water of this ocean behave? What will be in front of it?" he asked. "The water will rise up in ridges. It will settle back again. There will be sand. On top of the sand it will glisten," he said. "Old kelp will float ashore. Old whales will float ashore.

"People will eat fish, big fish," he said. "Sea-lions will come ashore. They will eat them. They will be good. Devil-fish, although they are ugly looking, will be good. The people will eat them. The fish in the ocean will be fat. They will be good.

"There will be many different kinds in the ocean. There will be water-panther. There will be stone-fish. He will catch people. Long-tooth-fish will kill sea-lion. He will feel around in the water.

"Sea-lion will have no feet. He will have a tail. His teeth will be large. There will be no trees in the ocean. The water will be powerful in the ocean," he said.

He placed redwoods and firs along the shore. At the tail of the earth, at the north, he made them grow. He placed land in walls along in front of the ocean. From the north he put down rocks here and there. Over there the ocean beats against them. Far to the south he did that. He stood up pines along the way. He placed yellow pines. Far away he placed them. He placed mountains along in front of the water. He did not stop putting them up even way to the south.

Redwoods and various pines were growing. He looked back and saw them growing. The redwoods had become tall. He placed stones along. He made small creeks by dragging along his foot. "Wherever they flow this water will be good," he said. "They will drink this. Only the ocean they will not drink."

He made trees spring up. When he looked behind himself he saw they had grown. When he came near water-head-place (south) he said to himself, "It is good that they are growing up."

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He made creeks along. "This water they will drink," he said. That is why all drink, many different kinds of animals. "Because the water is good, because it is not salt, deer, elk, panther, and fishers will drink of it," he said. He caused trees to grow up along. When he looked behind himself he saw they had grown up. "Birds will drink, squirrels will drink," he said. "Many different kinds will drink. I am placing good water along the way."

Many redwoods grew up. He placed water along toward the south. He kicked out springs. "There will be springs," he said. "These will belong to the deer," he said of the deer-licks.

He took along a dog. "Drink this water," he told his dog. He, himself, drank of it. "All, many different kinds of animals and birds, will drink of it,"he said.

Tanbark oaks he made to spring up along the way. Many kinds, redwoods, firs, and pines he caused to grow. He placed water along. He made creeks with his foot. To make valleys for the streams he placed the land on edge. The mountains were large. They had grown.

"Let acorns grow," he said. He looked back at the ocean, and at the trees and rocks he had placed along. "The water is good, they will drink it," he said. He placed redwoods, firs, and tanbark oaks along the way. He stood up land and made the mountains. "They shall become large," he said of the redwoods.

He went around the earth, dragging his foot to make the streams and placing redwoods, firs, pines, oaks, and chestnut trees. When he looked back he saw the rocks had become large, and the mountains loomed up. He drank of the water and called it good. "I have arranged it that rocks shall be around the water," he said. "Drink," he told his dog. "Many animals will drink this good water." He placed rocks and banks. He put along the way small white stones. He stood up white and black oaks. Sugar-pines and firs he planted one in a place.

"I will try the water," he said. "Drink, my dog." The water was good. He dragged along his foot, making creeks. He placed the rocks along and turned to look at them. "Drink, my dog," he said. "I, too, will drink. Grizzlies, all kinds of animals, and human beings will drink the water which I have placed among the rocks." He stood up the mountains. He

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placed the trees along, the firs and the oaks. He caused the pines to grow up. He placed the redwoods one in a place.

He threw salamanders and turtles into the creeks. "Eels will live in this stream," he said. "Fish will come into it. Hook-bill and black salmon will run up this creek. Last of all steel-heads will swim in it. Crabs, small eels, and day-eels will come up.

"Grizzlies will live in large numbers on this mountain. On this mountain will be many deer. The people will eat them. Because they have no gall they may be eaten raw. Deer meat will be very sweet. Panthers will be numerous. There will be many jack-rabbits on this mountain," he said.

He did not like yellow-jackets. He nearly killed them. He made blue-flies and wasps.

His dog walked along with him. "There will be much water in this stream," he said. "This will be a small creek and the fish will run in it. The fish will be good. There will be many suckers and trout in this stream."

"There will be brush on this mountain," he said. He made manzanita and white-thorn grow there. "Here will be a valley. Here will be many deer. There will be many grizzlies at this place. Here a mountain will stand. Many rattlesnakes, bullsnakes, and water snakes will be in this place. Here will be good land. It shall be a valley."

He placed fir trees, yellow-pines, oaks, and redwoods one at a place along the way. He put down small grizzly bears. "The water will be bad. It will be black here," he said. "There will be many owls here, the barking-owl, the screech-owl, and the little owl. There shall be many bluejays, grouse, and quails. Here on this mountain will be many wood-rats. Here shall be many varied robins. There shall be many woodcocks, yellow-hammers, and sap-suckers. Here will be many mocking-birds and meadowlarks. Here will be herons and blackbirds. There will be many turtle-doves and pigeons. The kingfishers will catch fish. There will be many buzzards and ravens. There will be many chicken-hawks. There will be many robins. On this high mountain there will be many deer," he said.

"Let there be a valley here," he said. "There will be fir trees, some small and some large. Let the rain fall. Let it snow. Let there be hail. Let the clouds come. When it rains

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let the streams increase, let the water be high, let it become muddy. When the rain stops let the water become good again," he said.

He came back. "Walk behind me, my dog," he said. "We will look at what has taken place." Trees had grown. Fish were in the streams. The rocks had become large. It was good.

He traveled fast. "Come, walk fast, my dog," he said. The land had become good. The valleys had become broad. All kinds of trees and plants had sprung up. Springs had become and the water was flowing. "Again I will try the water," he said. "You, too, drink." Brush had sprung up. He traveled fast.

"I have made a good earth, my dog," he said. "Walk fast, my dog." Acorns were on the trees. The chestnuts were ripe. The hazelnuts were ripe. The manzanita berries were getting white. All sorts of food had become good. The buckeyes were good. The peppernuts were black. The bunch grass was ripe. The grass-hoppers were growing. The clover was in bloom. The bear-clover was good. The mountains had grown. The rocks had grown. All kinds that are eaten had become good. "We made it good, my dog," he said. Fish for the people to eat had grown in the streams.

"We have come to south now," he said. All the different kinds were matured. They started back, he and his dog. "We will go back," he said. "The mountains have grown up quickly. The land has become flat. The trout have grown. Good water is flowing. Walk fast. All things have become good. We have made them good, my dog. It is warm. The land is good."

The brush had grown. Various things had sprung up. Grizzlies had increased in numbers. Birds had grown. The water had become good. The grass was grown. Many deer for the people to eat walked about. Many kinds of herbs had grown. Some kinds remained small.

Rattlesnakes had multiplied. Water-snakes had become numerous. Turtles had come out of the water and increased in numbers. Various things had grown. The mountains had grown. The valleys had become.

"Come fast. I will drink water. You, too, drink," he told his dog. " Now we are getting back, we are close home, my dog. Look here, the mountains have grown. The stones have grown. {p. 37} Brush has come up. All kinds of animals are walking about. All kinds of things are grown.

"We are about to arrive. We are close home, my dog," he said. "I am about to get back north," he said to himself. "I am about to get back north. I am about to get back north. I am about to get back north," he said to himself.

That is all.