SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 John Wesley Powell and Tau-gu, "Chief" of the Southern Paiute. (J. K. Hillers photograph, 1873; Smith­ sonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) Anthropology of the Numa JOHN WESLEY POWELL'S MANUSCRIPTS ON THE NUMIC PEOPLES OF WESTERN NORTH AMERICA 1868-1880 Don D. Fowler and Catherine S. Fowler EDITORS SMITHSONIAN INSTITUTION PRESS City of Washington 1971 S E R I A L P U B L I C A T I O N S O F T H E S M I T H S O N I A N I N S T I T U T I O N T h e emphasis upon publications as a means of diffusing knowledge was expressed by the first Secretary of the Smithsonian Institution. In his formal plan for the Insti­ tution, Joseph Henry articulated a program that included the following s ta tement : " I t is proposed to publish a series of reports, giving an account of the new discovenes in science, and of the changes made from year to year in all branches of knowledge." This keynote of basic research has been adhered to over the years in the issuance of thousands of titles in serial publications under the Smithsonian imprint , com­ mencing with Smithsonian Contributions to Knowledge in 1848 and continuing with the following active series: Smithsonian Annals of Flight Smithsonian Contributions to Anthropology Smithsonian Contributions to Astrophysics Smithsonian Contributions to Botany Smithsonian Contributions to the Earth Sciences Smithsonian Contributions to Paleobiology Smithsonian Contributions to Zoology Smithsonian Studies in History and Technology I n these series, the Institution publishes original articles and monographs dealing with the research and collections of its several museums and offices and of profes­ sional colleagues at other institutions of learning. These papers report newly acquired facts, synoptic interpretations of data, or original theory in specialized fields. These publications are distributed by mailing lists to libraries, laboratories, and other interested institutions and specialists throughout the world. Individual copies may be obtained from the Smithsonian Institution Press as long as stocks are available. S. D I L L O N R I P L E Y Secretary Smithsonian Insti tution Official publication date is handstamped in a limited number of initial copies and is recorded in the Institution's annual report, Smithsonian Year. Library of Congress Card 70-606841 UNITED STATES GOVERNMENT PRINTING OFFICE WASHINGTON ; 1971 For sale by the Superintendent of Documents, U.S. Government Printing Office Washington, D.C. 20402 - Price $3.25 cents A B S T R A C T Fowler, Don D., and Catherine S. Fowler, editors. Anthropology of the N u m a : J o h n Wesley Powell's Manuscripts on the Numic Peoples of Western North America, 1868-1880. Smithsonian Contributions to Anthropology, number 14, 307 pages, 36 figures, 1 map , 1 table. 1971.—Between 1868 and 1880, J o h n Wesley Powell conducted intermittent linguistic, ethnographic, and folklore studies among the Numic-speaking Indians of the Great Basin and Colorado Plateau areas of western Nor th America. T h e data from these studies were recorded in over seventy unpublished manu­ scripts, deposited in the Bureau of American Ethnology manuscript collection of the Smithsonian Institution, National Anthropological Archives. Although Powell intended to write a general " R e ­ port on the N u m a , " his increasing administrative duties after 1879 precluded completion of the project. T h e Powell manuscripts relating to the " N u m a " have been collated, edited and an­ notated, and presented herein. The materials include general ethnographic data, a variety of myths and tales, and extensive vocabulary lists of various Numic languages and dialects. Acknowledgments M a n y people and organizations have helped make this volume possible. A small pilot grant from the Desert Research Institute Behavioral Sciences Committee, University of Nevada, Reno, permitted work to begin on the Powell papers. Subsequently, a National Research Council Visiting Postdoctoral Research Associateship and a grant from the National Endowment for the Humanities made it possible for the senior editor to work on the Powell papers and related materials at the Smithsonian Institution and in the National Archives in 1967-1968. The support of these organizations is gratefully ac­ knowledged. We are especially indebted to John C. Ewers of the Smithsonian Institution who kindly acted as sponsor for the senior editor during his tenure as Visiting Research Associate at the Smithsonian. Dr. Ewers gave freely of his time and his unparalleled knowl­ edge of American anthropology. Margaret Blaker and her stafT of the Smithsonian Na­ tional Anthropological Archives were instrumental in the work and are accorded an espe­ cial note of thanks for their great help and infinite patience. Thanks are also due Samuel Suratt, formerly Archivist of the Secretary's Office of the Smithsonian, to Murphy Smith of the American Philosophical Society Library, and to the staff of the Social Sciences Division of the National Archives. The intellectual ambience provided by Saul H. Riesenberg and the staff of the Department of Anthropology of the Smithsonian was most pleasant and is warmly recalled. We are deeply indebted to Vilate Hardy of La Verkin, Utah, Molly Knudtsen of Austin, Nevada, Sven Liljeblad of Idaho State University, Pocatello, Idaho, and Blanche Mackel- prang of Kanab , Utah, each of whom gave us the benefit of their special knowledge of the Numic Indians and the early history of Utah and Nevada. We owe a special thanks to Mabel Dry of Moccasin, Arizona, and Tony Tillohash of Cima, California, for sharing with us their knowledge of Southern Paiute language and tradition. Several typists have struggled through various drafts or sections of the volume, including Penny Siig, Loretta Hancock, Vivian Kirby, Barbara Strother, and Karlena Warnock. To all of them our thanks. The maps were drawn by G. Robert Lewis and Ken Miller. Finally, special thanks to Joan Horn for her editorial finesse and acumen. Don D. Fowler Catherine S. Fowler Desert Research Institute University of Nevada Reno, Nevada 25 September 1969 Vll Contents Page INTRODUCTION 1 Biography 2 The Early Years 2 The 1867-1869 Expeditions 2 Ethnographic Field Work 5 Numic Linguistic and Tribal Divisions 5 Early Ethnography in the Desert West 7 Powell's Itinerary and Field Work, 1868-1880 9 Powell's Informants 13 Discussion of Powell's Field Work 16 Ethnography and Linguistics 16 Mythology 21 Indian Policy. 21 T h e Manuscr ipts . 22 T h e General Ethnographies 25 Southern Paiute Manuscripts 26 Ute Manuscripts 28 Northern Paiute (Paviotso) Manuscripts 30 Shoshoni Manuscripts 31 Other Ethnographic Manuscr ipts . . 33 T H E SOUTHERN NUMA 35 Report on the Indians of the Numa Stock 35 [On the] Mythology of the N u m a s . . 69 Southern Numic Tales 76 Report of J . W. Powell and G. W. Ingalls 97 Organization, Enumeration, and Distribution of the Tribes 107 Recapi tulat ion. . . 115 Suggestions [on] the Management of These Reservations 117 Letter to J . H a m m o n d Trumbul l 119 [Southern Paiute] Songs and Chants 121 Southern Numic Vocabularies and Miscellaneous Ethnography . 129 Kai-vav-wit Dialect Vocabulary of the Sho-sho-ni Language . 129 Las Vegas Vocabulary and Grammatical Notes. 152 [Miscellaneous Southern Paiute Ethnographic Notes] 161 Grand River Tabua t s Ute Vocabulary, 1868 163 Uintah Ute Vocabulary 164 Ute Vocabulary Given by Pom-pu-war (Jim) 165 Vocabulary of Utes of White and Uintah Rivers. 166 Ute Vocabulary Given by " J o e " 170 Tribes and Proper Names 171 Ute Vocabulary 171 Story of the Eagle 204 Pa-vant Vocabulary Given by "Ka-nosh" 207 IX CONTENTS Page T H E WESTERN NUMA 210 Pa-vi-ot-si Vocabulary Given by Naches . 210 [Northern Paiute Ethnology and Mythology, 1873] 215 List of Northern Paiute Chiefs 229 Numic Vocabulary, 1880 234 Numic (Pa-vi-ot-so) Pai-yu-ti, 1880 240 [Northern Paiute Ethnography and Mythology, 1880] 241 T H E C E N T R A L NUMA 250 Gosiute Vocabulary and Mythology 250 Gosiute Vocabulary 250 Gosiute Tales . 258 Shoshoni Vocabulary and Mythology 265 Vocabulary of the Shoshoni of Eastern Nevada 265 Nevada Shoshoni Tales 269 [Miscellaneous Ethnography and Vocabulary] . 270 Northwestern Shoshoni Vocabulary 270 Weber River Ute Vocabulary . 271 COMPARATIVE PHILOLOGIES 273 Pa-vi-o-tso and O-rai -bi . 273 Wi-mi-nu-ints and Kai-vav-wits 274 Nu-a-gun-tits and Chem-a-hue-vis . 276 Shinumo Language . 278 N O T E S 282 BIBLIOGRAPHY 289 INDEX 301 Table I. Tabu la r statement of Indians visited by Special Indian Commissioners J . W. Powell and C. W. Ingalls 104 Illustrations FIGURES FRONTISPIECE: J o h n Wesley Powell and Tau-gu, "Chief" of the Southern Paiute 1. Powell and J a c o b Hambl in conferring with members of Ka ibab Paiute band 10 2. Council with Southern Paiutes near St. George, Utah , September 1873 12 3. Charumpeak, leader of Ka ibab Paiute, and family in native dress 14 4. Tapeats , one of Powell's Southern Paiute informants 15 5. Richard Komas, one of Powell's Northern Ute informants and interpreters . 16 6. Kanosh, leader of the Pahvant Ute 17 7. Naches, one of Powell's Northern Paiute informants 18 8. Page from Manuscript no. 1493 23 9. Page from Manuscript no. 1488 24 10. Cliffs near Zion National Park, southern U tah 36 11. Lower K a n a b Canyon, northern Arizona 37 12. Ka ibab Paiute C a m p 40 13. "Wu-nav-a i Gathering Seed" Moapa River Valley, Nevada 41 14. " W o m e n Seed Gatherers" Ka ibab Plateau, northern Arizona 43 15. Women carrying water, Ka ibab Plateau, northern Arizona 44 16. W o m a n grinding seeds, Ka ibab Plateau, northern Arizona 45 17. Ka ibab Paiute family. 46 CONTENTS Page 18. Antero's Encampment, Uintah Basin 52 19. "Home of Ta-vah'-puts, Head Chief of the Uintah Ute" 54 20. "The Home of Ta-peats" 55 21. "Summer Home Under a Cedar Tree" 56 22. Southern Paiute encampment near St. George, Utah 58 23. "Game of Wolf and Deer" 60 24. "The Game of Kill the Bone" 62 25. "The Old Gamblers" 63 26. "Ta-vo-ko-ki Circle Dance, Summer Costume" 64 27. "Ta-vo-ko-ki Circle Dance, Winter Costume" 65 28. Group of Kaibab Paiute children playing 65 29. Kaibab Paiute mother and children 67 30. Group of Kaibab Paiute in "native dress" 69 31. Kaibab Paiute basketmaker 70 32. "The Arrow Maker and His Daughters" 71 33. "Grandparents and Grandchild". . 72 34. "The Old Men" 74 35. Winnemucca family group 216 36. "Chief Winnemucca," Northern Paiute leader 217 MAPS 1. The Great Basin and the Colorado Plateau 4 2. Location of Numic tribes and linguistic groups 6 3. Sections of southeastern Nevada, southwestern Utah, and northwestern Arizona indicat­ ing locations of Southern Paiute place names 134 4. Section of southern Utah and northern Arizona indicating locations of Southern Paiute place names 136 5. Section of southern Utah and northern Arizona indicating locations of Southern Paiute place names 139 6. Section of southern Utah indicating locations of Southern Paiute place names 140 7. Section of central Utah indicating location of Southern Paiute and Pahvant Ute place names. 142 8. Section of northern Utah indicating location of Ute and Gosiute place names. . . . . 176 9. Section of northeastern Utah indicating location of Northern Ute place names 177 Anthropology of the Numa John Wesley Powell's Manuscripts on the Numic Peoples of Western North America, 1868-1880 Introduction Between 1867 and 1881 John Wesley Powell con­ ducted an extensive research program in the western United States, principally in Utah, northern Arizona, western Colorado, southwestern Wyoming, and east­ ern Nevada. During that period he led two boat trips down the Green and Colorado rivers, in 1869 and 1871-1872, the first successful trips ever made. From 1871 to 1879 he directed a federally funded survey that had various names but was best known as the United States Geographical and Geological Survey of the Rocky Mountain Region. The geo­ logical studies made in those years by Powell (1875d, par t II, 1876; Dutton, 1880; Gilbert, 1877) and his men are classics in the field. Powell also had strong anthropological interests and devoted as much time as he could to the study of the Indians and antiquities in the areas in which he worked. Between 1868 and 1880 he gathered a large corpus of linguistic and ethnographic data from the Indians of the Great Basin and the Colorado Plateau, especially the Numic-speaking tribes (Map 1). But, although he used some of these materials in one or two articles or brief progress reports (Powell, 1874a, 1880a, 1880c) most of the data has remained in manuscript form. The manuscripts are in the Bureau of American Ethnology Collection in the Smithsonian Institution National Anthropological Ar­ chives (hereinafter, SINAA). These several manu­ scripts have been edited and collated and are pub­ lished herein. Powell's manuscripts and notes on the Numic- speaking peoples are of interest for three reasons. One, they provide some new information on Numic ethnography and linguistics and verify other data gathered by later field workers, e.g., Kelly (1964), Don D. Fowler, Desert Research Institute, University of Nevada, Reno, Nevada 89507. Catherine S. Fowler, Department of Anthropology, University of Nevada, Reno, Nevada 89507. Sapir (1910a, 1930a, 1930b, 1931), Steward (1938). Two, the manuscripts and notes present an inter­ esting picture of "field work" as conceived and car­ ried through by Powell during the formative period of American anthropology. Three, the materials are of additional historical interest to anthropological linguists since they form a part of the data and il­ lustrate the methods used by Powell and his asso­ ciates to formulate their genetic classification of North American Indian languages (Powell, 1891a). Using the data he had gathered, Powell intended to write a general ethnographic summary of the " N u m a , " as he called the Numic-speaking Indians, but pressures of time and other duties precluded this ambition. The present volume contains the ex­ tant sections of this intended ethnography, as well as the notes and vocabulary lists which Powell had compiled on the " N u m a . " In addition, a report made by Powell to the Commissioner of Indian Affairs and published by the Bureau of Indian Affairs (Powell and Ingalls, 1874) is included. This report represents Powell's most systematic statements about demog­ raphy, Indian affairs, and recommendations toward the resolution of the " Ind ian Problem" in the Numic area. In presenting the Powell manuscripts we have found it useful to place his ethnographic work in the con­ text of the other activities in which he was engaged during the 1870s. Accordingly, a brief biographical sketch is included. This is followed by a description of Powell's ethnographic field work, including an itinerary for the years 1868-1880. Subsequent sec­ tions include a description of the Indian groups with which Powell worked, identifications of his informants, as far as such information can be developed, and an assessment of his field work. The manuscripts section proper contains a discussion of the manuscripts and their relationships followed by the manuscripts them­ selves organized by linguistic grouping. 1 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY BIOGRAPHY NUMBER 14 Powell has received the attentions of several bio­ graphers (Crossette, 1966, pp. 130-132; Darrah, 1951; Davis, 1915; Meadows, 1952; Morris, 1969; Place, 1963 [a children's story], Stegner, 1962; Terrell, 1969) and there are numerous books and articles dealing wholly or in part with his geological, con­ servation, and administrative activities (Dupree, 1957, pp. 195-214; Fenton and Fenton, 1945; Ganoe, 1931; Hollon, 1966; James, 1917; Kramer, 1943; Manning, 1967; Rabbi tt, 1969; H. N. Smith, 1947; Sterling, 1940; Webb, 1931). His work as an an­ thropologist is less well documented, but work is underway (Darrah, 1951, passim; Stegner, 1962, passim; Fowler and Fowler, 1969a, Fowler, n.d.a). The Early Years Powell was born in 1834 in upstate New York, the eldest son of an immigrant Wesleyan Methodist preacher. He was christened J o h n Wesley apparently in the pious hope that some sort of imitative magic would lead him toward the ministry. For a time, young Powell seriously considered such a vocation. He grew up in Ohio, Wisconsin, and Illinois. As a boy of eight in Ohio, Powell came under the in­ fluence of one George Crookham, a rather remarkable 350 pound Welshman who ran an informal private school and who entertained broad interests in natural history. Crookham became Powell's tutor after his father's abolitionist views had made attendance at the public school unsafe for the boy. Powell struggled with Gibbon and H u m e but his real learning came from excursions he and Crookham made into the surrounding countryside collecting specimens, digging in the mounds along the tributaries of the Ohio, taking notes, observing. This idyllic schooling lasted only two years, ending when Crookham's "school," library, and laboratory were burned by proslavery hoodlums. The Powell family soon moved on to Wisconsin, then to Illinois. By age eighteen Powell was teaching school, working as a farm hand, and whenever pos­ sible, embarking on collecting trips—often alone. In 1855 he spent four months walking through Wis­ consin collecting shells. In 1856 he floated alone in a skiff down the Mississippi River from St. Anthony's Falls to New Orleans. In the same year he made a trek across Michigan and stopped to visit his mother's brother, Joseph Dean, in Detroit. He thought Jo ­ seph's daughter, Emma, the most beautiful girl he had ever seen. In the summer of 1857 he made a float trip down the Ohio River from Pittsburgh to St. Louis. Tha t fall he collected fossils in Missouri. In 1860 he gave lectures on geography and geology in various small towns in Kentucky, Tennessee, and Mississippi and was made the principal of the Henne­ pin, Illinois, schools. Powell's formal education, like many others on the frontier before the Civil War, was sporadic. H e had briefly attended both Oberlin College in Ohio and Wheaton College in Ilhnois, but had not re­ ceived a degree. His program of self-education, how­ ever, was intense, well underway, and continued throughout his life. At the beginning of the Civil War , Powell joined the 20th Illinois Volunteer Infantry as a private. Within a month, in mid-June 1861, when the " 2 0 t h " was mustered into federal service, he was promoted to a second lieutenant. By November 1861 he was a Captain and had obtained leave from his comman­ der, Ulysses S. Grant , to go to Detroit for a few days and marry cousin Emma. She returned with h im to the front and remained with him throughout the war. At the battle of Shiloh, Powell lost his right fore­ arm to a Confederate minnie ball. Nursed back to health by Emma, though continuously bothered by the amputated stump, he participated in subsequent campaigns, including the siege of Vicksberg. Powell resigned from the Union Army in J a n u a r y 1865 with the rank of Major.^ In the fall of 1865 he was appointed professor of geology at Illinois Wes­ leyan University in Bloomington, lUlinois. In 1866 he also became aflfiliated with Illinois State Normal University in the same town. T h e 1 8 6 7 - 1 8 6 9 Expedit ions Following the Civil War there was a resurgence of federally sponsored exploration of the American West. The westward migration of settlers, begun prior to the Civil War , continued on an ever-in­ creasing scale. The settlers, and the government, needed accurate information about the country— maps, data on climate, soils, water, mineral resources, and information about the Indians. Although ex­ plorations had begun as early as the mid-sixteenth century ( G G. Cline, 1963; Goetzmann, 1959, 1966; G. M. Wheeler, 1889, pp. 481-597), some parts of the West were still terra incognita in 1865. This was especially true of the Colorado Plateau, the Yellow­ stone Park area, the mountain cluster west of the INTRODUCTION Yellowstone area in Idaho, and sections of the Great Basin and the Central Rockies. Much of the postwar exploration focused on these areas. Prior to the Civil War most organized western exploration had been conducted by the Army (Goetz­ mann, 1959; G. M. Wheeler, 1889, pp. 523-597); but after the war a new type of survey was developed— federally funded but under civiHan control or direc­ tion. ^ The new surveys had begun in 1867. In that year F. V. Hayden was appointed to head a geological survey of the new state of Nebraska; the survey was federally funded. The appropriation was continued in 1868 to study the Wyoming Territory. In 1869 Hayden's operation was placed under the Department of the Interior and designated the "Geological Sur­ vey of the Territories." In 1873 the Survey was re­ designated the "Uni ted States Geological and Geo­ graphical Survey of the Territories" (Bartlett, 1962, pp. 3-120). Also in 1867, Clarence King, a young geologist who had worked for the California Geological Survey for five years, established his "United States Geo­ logical Exploration of the Fortieth Parallel" under the sponsorship of the Army Corps of Engineers. King conducted field work from 1867 through 1872 and continued laboratory and office work until 1879 (Bartlett, 1962, pp. 141-215). The only post-Civil War survey under full military control was the "United States Geographical Survey West of the One Hundredth Meridian" under the command of Lieutenant George M. Wheeler. The primary mission of the Wheeler survey was to make topographic maps for military purposes. Though Wheeler had made a reconnaissance of the Colorado Plateau in 1869, the survey was not established of­ ficially until 1871 ( G M. Wheeler, 1889, pp. 659- 664; Bartlett, 1962, p. 338). Thus, when Powell began his own explorations in 1867, a pattern of federal sponsorship of civilian- led scientific and topographic expeditions was just becoming established. Powell, like King and others, had become inter­ ested in the possibilities of scientific exploration in the West. As a first venture, he determined to lead an expedition to the Dakota Bad Lands and the Rocky Mountains. In early 1867 Powell went to Washington to seek federal support for his plans. He failed to gain a Congressional appropriation, but through the good oflfices of Joseph Henry, the Secretary of the Smith­ sonian Institution,^ and Ulysses S. Grant, Powell's old commander, now General of the Armies, Powell did receive authorization to draw rations from western Army posts and to use an Army escort when needed. The principal support for the 1867 expedition came from the Illinois State Normal Museum, the Illinois Natural History Society, Illinois Industrial University (now the University of Illinois), the Chicago Academy of Sciences (Powell, 1867; Darrah, 1951, pp. 80-83), and from Powell's own pocket. He was able to get free passes from several railroads and free transporation of supplies and specimens from the American Express Company and Wells, Fargo and Company (Powell, 1867, p. 2). In late May 1867 Powell and a party of volunteers, consisting of students, friends and relatives, started west from Council Bluffs, Iowa. Powell had intended to visit the Dakota Bad Lands but changed his plans because of rumored Indian difficulties. The party proceeded directly to Denver along the south side of the Platte River (Powefl, 1867, p. 3). July and August were spent exploring the Canyon of the Platte, Pike's Peak, and South Park (Powell, 1867, p. 3-4). The party disbanded at the end of August, but Powell and his wife remained, spending September and October in Middle and North Parks and exploring the headwaters of the Grand River. Powell (1867, p. 4) was already formulating his plans to explore the Colorado drainage: I spent the months of September and October [1867] in the [Middle and North Parks] region, making an exploration of the headwaters of the Colorado River (or the Grand, as the upper part of that river is called). As I hope to complete the exploration of that river next year, I defer this part of my report. [Italics added.] In the summer of 1868 Powell led a second party of volunteers to the Rockies. He was again sponsored by the several Illinois institutions. The Smithsonian Institution loaned him some instruments and ar­ ranged for the purchase of some Maynard rifles for collecting zoological specimens. After a summer and fall of exploration, including the first recorded ascent of Long's Peak, most of the party returned to Illinois via Fort Bridger and Cheyenne, Wyoming. Powell, Emma, and three guides remained behind and win­ tered on the White River in northwestern Colorado at a spot now called Powell Bottoms. During the winter Powell made his first systematic observations of the Indians of the Colorado Plateau. A band of "Tabua t s " Northern Ute, under Douglass and Antero, were also wintering on the White River and were camped near Powell. Powell did his first ethnography among this group collecting myths and vocabularies and observing and participating in dances and cures (see pp. 52-59: "Treatment of the Sick," MS 830). Most of the winter, however, Powell spent exploring the Green River country in prepara­ tion for the planned descent of the Green and Colo­ rado rivers. SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 M A P 1.—The Great Basin and the Colorado Plateau. In 1868 most of the Colorado Plateau was un­ known. Official maps simply showed a blank space some 300 to 500 miles long and 100 to 200 miles wide, usually marked "Unexplored." The river system draining this area was not known in any detail. The lower Colorado River, from the estuary to the foot of Black Canyon (the site of present-day Hoover Dam), had been mapped by an Army expedition in 1857- 1858 (Ives, 1861) and was well known to Spanish missionaries from the late 1500s on (Goetzmann, 1966, pp. 38-39); but north of Black Canyon httle was known with certainty until beyond Brown's Hole near the Wyoming border. There were no settlements except the Mormon villages on the Virgin River. Powell's reconnaissance along the Green River convinced him that a boat trip down the Green and Colorado rivers was possible. In January 1869 he wrote to the president of Illinois Normal University (in Watson, 1954, p. 24): I have explored the Canyon of the Green where it cuts through the foot of the Uintah Mountains, and find that boats can be taken down. So that the prospects for making the passage of the "Grand Canyon" of the Colorado is still brighter. The canyon of the Green was said to be impassable. INTRODUCTION In the spring of 1869 Powell returned to the East to seek support for his expedition. He went again to Washington but succeeded only in obtaining the loan of some surveying instruments from the Smithsonian and an authorization to draw Army rations. Much of the financial support came from friends and from his own pocket. He had special boats built in Chicago and hauled on the newly completed transcontinental railroad to Green River Station, Wyoming. Powell and nine men in four boats began the river trip on 24 May 1869." On 30 August, thirteen weeks later, after many perilous adventures, Powell and six men in two boats arrived at the confluence ot the Colorado and Virgin rivers below the Grand Canyon. During the trip three of the men, O. G Howland, Seneca Howland, and Wilham Dunn, fearing death by drowning in the rapids of the Grand Canyon, had left the party, climbed out onto the north r im of the canyon, and were killed by Shivwits Southern Paiute Indians. One boat had been lost in the rapids of the Green River, a second abandoned when Dunn and the Howland brothers left. The trip received national attention in the press, including numerous stories that the entire party had drowned and was lost. Powell returned to the East a hero reading his own obituaries along the way. He now knew that the Colorado canyons were passable; difficult, but passable. He resolved to begin systematic topographic and geological studies of the region. He went again to Washington to seek support. In the spring of 1870 he received a congressional ap­ propriation of $12,000 to implement a "Geographical and Topographical Survey of the Colorado River of the West and Its Tributaries." The concomitant legislation placed the new survey under the jurisdic­ tion of the Department of the Interior; the Survey was soon transferred to the Smithsonian Institution under circumstances never fully explained, but which Powell (Darrah, 1951, pp. 209-210) attributed to a clerical error. The arrangement, however effected, was a happy one and Powell remained under the Smithsonian until 1874. In that year his Survey was transferred back to the Interior Department and re­ named the "Geological and Geographical Survey of the Territories, Second Division" (the Hayden Survey was the "First Division"). In 1875 Powell's survey was again renamed and became the "Geographical and Geological Survey of the Rocky Mountain Region." In 1879, the Powefl, Hayden, and King surveys were consolidated into the United States Geological Survey and the Wheeler Survey was abandoned {U.S., Statutes at Large, vol. 20, p. 395). Powell and ten men began the second trip down the Green and Colorado rivers on 24 May 1871 and went as far as Lonely Dell (now Lee's Ferry) at the head of Marble Canyon. In August 1872 the journey was continued into Grand Canyon as far as the mouth of Kanab Creek. Further appropriations were forthcoming and the Powell Survey continued its work until 1879. ETHNOGRAPHIC FIELD WORK Powell's ethnographic and linguistic field work was carried on intermittently during his years in the West, interspersed with his geological and topographic activities. Most of his work was with the Numic- speaking Indians of the Great Basin and Colorado Plateau (Map 2). In Powefl's words (MS-798; p. 37): This desolate land is the home of a great family of tribes speaking different dialects or languages of the same stock. They call themselves Nu-mes, Nu-intz, Nu-mas, Nu-mos, Shi-ni-mos, Nu- nas, etc., all doubtless, variations of the same word. We will call them Nu-mas." N u m i c Linguistic and Tribal Divis ions Although Powell was the first to propose the term " N u m a " for the Numic-speaking peoples of the Desert West, the term was superseded for many years by Kroeber 's (1907a) term "Plateau Shoshonean," a division of the Uto-Aztecan stock. Kroeber divided Plateau Shoshonean into three pairs of languages: Mono-Paviotso, Shoshoni-Comanche, and Ute- Chemehuevi. In recent years there has been a return to Powell's terminology. Lamb (1958, 1964) has proposed the term "Numic" to replace "Plateau Shoshonean," and Miller (1966, p. 78) has proposed "Western, Central, and Southern Numic" to replace Mono-Paviotso, Shoshoni-Comanche, and Ute-Che- mehuevi, respectively. This usage is followed herein, but Powell's terms for individual tribes are used as necessary. The Numic-speaking peoples, carriers of a foraging- oriented "Desert Archaic" culture (Jennings, 1964) apparently spread across the Great Basin and onto the Colorado Plateau from somewhere near Death Valley, California, beginning about A.D. 1000 (Lamb, 1958). They ultimately occupied a fan-shaped area extending from Death Valley to southwestern Colo- SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 __[_o^ R £ G 0 N M A P 2.—Location of Numic tribes and linguistic groups. rado in the south, into central Wyoming on the north­ east and southern Oregon on the northwest (Map 2). The speakers of each Numic subdivision occupied a wedge-shaped portion of this vast region. In the west, in southern Oregon, western Nevada, and eastern California were Western Numic speakers of Mono and Paviotso. These peoples were known historically as the Mono, Owens Valley Paiute, Paviotso, Northern Paiute (with various subgroups, see M a p 2), and the Bannock, a horse-using group in southern Idaho. To the east, in central and eastern Nevada, western Utah, southern and central Idaho, and western Wy­ oming were speakers of the Panamint (or Koso) and Shoshoni languages of Central Numic. Panamint was spoken by the Panamint Shoshoni near Death Valley. Shoshoni dialects were spoken by the Western Shoshoni in central Nevada, the Gosiute along the Utah-Nevada border south of the Great Salt Lake, the " I d a h o " or "Northwestern Shoshoni" of the Snake River plain, the Northern and Lemhi Shoshoni in the mountains of northeastern Idaho and western Wyoming, the Eastern or Wind River Shoshoni of INTRODUCTION central Wyoming and their close linguistic aflfiliates, the Comanche who in historic times occupied the plains of westem Texas and eastem New Mexico. T h e Southem Numic languages, Kawaiisu and Ute, were spoken by groups in an area from south- eastem California eastward onto the Colorado Pla­ teau. Kawaiisu was spoken by occupants of the Mohave Desert area. Dialects of Ute were spoken by the Chemehuevi along the lower Colorado River, the several Southern Paiute bands, including the Las Vegas, Moapa, Shivwits, Uinkarets, Kaibab, and others, the Southern Ute bands in southem Colorado and nor them New Mexico, the Northern Ute bands in western Colorado and the Uintah Basin in Utah, and the Red Lake Ute, Fish Lake Ute, Pahvant Ute, and Timpanoaguts centered along the Wasatch cordillera and high plateaus of central Utah. When Powell began his ethnographic work in 1868 most of the Numic peoples still lived in areas approxi­ mat ing their location in precontact times. In 1868 most of the Mormon settlements in Utah were along the west slope of the Wasatch cordillera, with out­ posts in the Virgin River valley in southem Utah and southeastern Nevada, at Genoa, or Mormon Station, on the east slope of the Sierra Nevada south of Carson City, Nevada, on the Snake River in Idaho and in the Bridger Basin in Wyoming. The "Mormon W a r " of 1857-1858 had caused the Mormons to temporarily abandon the settlements along the lower Virgin River in Nevada and at Genoa. In addition to the Mormon settlements there were mining and ranch­ ing settlements in Nevada, especially Virginia City, Eureka, Austin, Pioche, Hamilton, and Belmont, and miners were beginning to filter into the moun­ tains of western Colorado. By 1868 the tribes that had suffered the most severe displacement were the so-caUed "Weber U te . " They were probably Central Numic speaking people whose territory included the sites of Salt Lake City, Ogden, and Bountiful, Utah. Another displaced group was the Timpanoaguts whose territory was the Utah Lake area, sites for the settlements of Provo, Spanish Fork, Lehi, and Pleasant Grove. Others, although pushed out of parts of their hunting grounds by miners and ranchers, were still located on the poorer sections of their aboriginal range. Some few groups, such as the Shivwits, Uinkarets, and Kaibab Southern Paiute, were only beginning to have any contact with Whites by 1870. Powell did not work with ah the Numic groups. Of all the Western Numic groups, he worked only with the Northern Paiute (or Paviotso as he sometimes called them) from Pyramid Lake and near Battle Mounta in , IMevada. He gained information from sev­ eral Central Numic groups, including the Westem Shoshoni, Gosiute, "Northwestern Shoshonee," and "Weber Ute . " His contacts with speakers of Ute dialects of Southern Numic were the most extensive. He worked with members of the "Tabua t s " and "Uin­ tah" bands of Nor them Ute, the Pahvant Ute, and the Kaibab, Shivwits, Uinkarets, Moapa, Las Vegas, and Chemehuevi Southern Paiute bands (Map 2). Early Ethnography in the Desert West Powell's field work among the Numic peoples of the Great Basin and Colorado Plateau was, in a real sense, a pioneering effort. The Numic peoples were not unknown but previous studies had been scattered and sporadic and there were no attempts at synthesis or compilation of available data. We do not know how much, if any, of the available literature Powell consulted prior to, or during, his studies. Many of the early accounts, trappers' journals and emigrant diaries, which contained much information on Numic- speaking Indians were not published until after 1880 (Malouf, 1966, p. 3) and hence were not available to Powell. Other reports, including government sur­ vey reports were available and Powell would have had access to them. The first recorded observations of Numic-speaking peoples were made by Fray Silvestre Velez de Es- calante of the Dominguez-Escalante expedition of 1776 (Bolton, 1950). The party contacted Utes in western Colorado, Timpanoaguts Ute near U tah Lake, Pahvant Ute south of Utah Lake, and several groups of Southern Paiute near the site of Cedar City, Utah and along the upper Virgin River drain­ age. Escalante's journal, which contained many ex­ cellent descriptions of the people he encountered, and the map of the area drawn by Miera, were for­ warded to Mexico City after the expedition returned to Santa Fe. Alexander von Humbolt incorporated data from the journal and the map in his Essay on New Spain (Humboldt, 1811). The reports of the Lewis and Clark expedition, first published in 1814, contain considerable ethno­ graphic data on the Northern Shoshoni encountered by the expedition in the mountains of Idaho and Montana. The Journals of the expedition (Coues, ed., 1893) include detailed accounts of subsistence, dress, and territorial and political organizaUon, but relatively little on social organization or religion (cf. Ray and Lurie, 1954). The Wilkes expedition of 1838-1842 to the Pacific (D. B. Tyler, 1968) stopped along the coast of Oregon Territory. Several vocabularies and miscellaneous ethnographic data were collected by Horatio Hale SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 (Gruber, 1967) and other members of the expedition. Some of these data related to the Northern Paiute; they were later edited and published by Gallatin (ed., 1848). Other published reports containing observations of Numic peoples included the accounts of John C. Fremont (1956) of his expeditions of 1842-1845 across the Great Basin. Stansbury's (1851) report of his surveys in U t a h in 1849-1850 was commercially reprinted in 1852 and 1855, but it contains litde data on Indians. The Gunnison-Beckwith report (Beckwith, ed., 1855) for the Pacific Railroad Survey across the northern Colorado Plateau and the cen­ tral Great Basin contains much ethnographic data, as does the Simpson (1876) report of a wagon road survey across the Great Basin in 1859. The latter re­ port was not published until 1876, although most of the papers it contains were written by 1860. This was also true of the Macomb (1876) report of a survey from Santa Fe to the confluence of the Green and Grand rivers in 1859. The Whipple (1856) and Ives (1861) reports of surveys along the lower Colorado River in the late 1850s contain scattered data on the Chemehuevi and Mojave peoples along the river. Of more impor­ tance was a separate volume on the Indians published by Whipple and his colleagues (Whipple, Eubank and Turner , 1856). The several federally sponsored expeditions into the Desert West contributed materially to an under­ standing of Numic linguistic relationships as well as general ethnography. Horatio Hale of the Wilkes Expedition recorded the first vocabulary for "Wihi- nasht ," or Northern Paiute in Oregon Territory. These new data enabled Albert Gallatin (ed. 1848) to include the Wihinasht together with the "Snakes" and "Bonnarks" further east under the rubric "Sho- shonees" (Lamb, 1964, pp. 112). Vocabularies from the Whipple expedition into the southern Great Basin demonstrated that the Chemehuevi, Ute, Comanche, Cahuilla, and other southern California groups were also "Shoshonee" speakers (Whipple, Eubank, and Turner , 1856, passim). Vocabularies collected by members of the Simpson expedition added further data on Numic languages. C. R. Col­ lins, who compared the vocabularies gathered by the Simpson party concluded that, with the addition of Ute and Northern Paiute, the "Shoshonee" language stock was now known to extend from the Rocky Mountains to the Sierra Nevada (Collins, 1876, pp . 67-68). By 1868, in addition to the data contained in government reports, there was a large body of popu­ lar "information" on the Numic peoples. Some of this information was objective but most of it reflected the cultural biases of the time, such as the comment by Garland Hurt , an Indian Agent, that the Indians in his charge (primarily the Ute and Western Shoshoni in western Utah) were best characterized by their "indisposition to habits of industry, . . . indolence being the rule, industry the exception, nothing bu t the keenest impulses of necessity can impel them to action" (Hurt, 1876, p . 463). The Numic peoples were generally downgraded in the eyes of the White observers, especially those occupying the central Great Basin area. These peoples, the Gosiute and Western Shoshoni, were considered by many to be the lowest forms of mankind, rude "diggers" who subsisted on roots, grass seeds, and insects. They had no horses, were poorly dressed, if at all, pos­ sessed few material objects and lived in crude brush shelters or holes in the ground. They were a direct contrast to their linguistic relatives to the east, the Northern and Southern Ute, the Eastem Shoshoni and the Bannock—all horse-using groups with fine skin lodges and elaborate clothing who ranged through the Central Rockies and onto the High Plains in search of buffalo. Other Numic cultural charac­ teristics had also been noted by this time. The ephe­ meral nature of the authority of Numic "chiefs" had beeo observed, and was a frequent source of friction between the Indians, and settlers and govern­ ment agents. Plural marriages were known to occur, but the position of Indian women was thought to be very low. The Numic peoples seemed to have little ceremonialism in contrast to other Indian groups to the east, although some dancing had been ob­ served. The Indians were thought to cure the sick by "charms, legerdemain, and necromancy" (Hurt , 1876, p . 461). Some observers thought them to be as intellectually well endowed as other Indians (usually low by "civilized" standards), but others thought them to be innately inferior and at the bot tom of the intellectual and cultural scale. By 1868 most of the Numic cultures were under­ going a period of rapid transition. Some groups had been dispossessed of their land and resources. Settlers and miners had moved into the best areas, fenced and plowed the land and turned livestock into valu­ able seed gathering areas. In some locations pinyon pine, a major food resource for the Indians, had been cut for firewood, fenceposts, and mining timbers. Because of these and similar practices by the Whites, Captain Sam, a Western Shoshoni, remarked that his " Indians would soon be compelled to work for two bits a day or starve" (Green, 1876, p . 117). Unrest and uprisings had been subdued by soldiers and settlers in some areas, e.g., the Pyramid Lake War of 1860 (S. S. Wheeler, 1967) and the Bear River Massacre of 1863 (Barta, 1962). Settlers in many INTRODUCTION western areas were calling for Indian removal as a solution to the problem. These, then, were the kinds of data available and the current status of Indian affairs when Powell be- gain his work in 1868. Powell's Itinerary and Field Work, 1868-1880 Powell did his ethnographic fieldwork intermit­ tently during his years in the West. His inquiries were usually interspersed with his geological and topographic activities. Many of his inquiries were made along the trail, as it were. Powell regularly engaged Indians as guides, packers, and assistants for his trips and took notes while traveling or in camp in the evenings. He questioned Indians during train trips in 1873 and 1880. He took advantage of his appointment as Special Commissioner for the Bureau of Indian Affairs in 1873 to coUect vocabularies, myths and tales, and miscellaneous information. But his studies were sporadic, made when and where the opportunity came to hand. The only strictly ethnographic trip he made was in the fall of 1880 for a period of weeks among the Wintun, Paviotso Northem Paiute, and Westem Shoshoni. The various diaries kept by Powell and his men, Powell's administrative reports, and the letter books of the Rocky Mountain Survey and the Bureau of Ethnology make it possible to establish Powell's itinerary for the years 1868 through 1880 in some de­ tail. This in turn provides information on the time and provenience of his ethnographic field work. Such information is rarely found in the manuscripts them­ selves. The foUowing is an outline of Powell's itinerary for 1868 through 1880 with special reference as to when and where he engaged in ethnographic inquiry. 1868-1869: The 1868 expedition started from Een- ver via Berthoud Pass for Middle Park in late July. Between 20-23 August Powell and six others climbed Long's Peak, the first known ascent. Soon after, the party met some Ute Indians and attempted to col­ lect a vocabulary. One of the party, Samuel Carman wrote to a friend on 28 August from "Engineer's Station, near Long's Peak": . . . the Ute Indians have a village at the Springs and from several of them who know a litde English we are endevoring to prepare a vocabulary but 'tis most stupid work. These children of the mountains have little or no idea of the eternal fitness of things [orig­ inal letter in MacLean County Historical Society Library, Bloomington, Illinois; copy in American Philosophical Society Library, Philadelphia]. Powell established his winter quarters on the White River about 3 November. In mid-December he ac­ companied most of the party north to Fort Bridger, Wyoming Territory, then returned to the White River camp along the Green River. Most of the winter was spent exploring along the Green River and its tributaries. Powell's ethnographic work was sporadic, chiefly with Douglass' band camped nearby on the White River. In mid-March Powefl and Emma returned to Illinois via Fort Bridger and Cheyenne, Wyoming. The first river trip began at Green River station, Wyoming Territory, on 24 May 1869 and ended at the mouth of the Virgin River below the Grand Canyon on 30 August 1869. Powell rejoined his wife in Detroit about 25 September. 1870-1871: In 1870 Powell received a congressional appropriation of $12,000 to continue his explorations of the Colorado River. He arrived in Salt Lake City on 19 August 1870 accompanied by Francis Marion Bishop and Walter Graves. During the first river trip Powell saw that subsequent trips would be greatly facilitated if supplies could be brought over­ land at various points to the river. One aim of the 1870 trip was to locate such points. Powell also wanted to secure peace with the Indians who had killed Dunn and the Howland brothers, so that further operations in the area would not be hampered by Indian hos­ tilities. On the advice of Brigham Young, the leader of the Mormon Church, Powell secured the services of Jacob Hamblin (Bailey, 1948, pp. 281-320; Little, ed., 1966, pp. 109-118) as guide and go-between with the Indians. Powell, Hamblin, Bishop, and Graves met Chuarumpeak, the leader of the Kaibab Paiute band, and some of his men on the headwaters of the Sevier River in southern Utah in early September 1870. The party traveled to Pipe Springs, Arizona, and from there onto the Uinkarets Plateau arriving at the foot of Mount Trumbufl on 17 September. On 21 September a council was held with the Uinkarets Paiute and some members of the Shivwits band from the area to the west, including the men who had killed Dunn and the Howland brothers. An agree­ ment for peaceful passage was reached with the In­ dian leaders (see PoweU, 1875d, p. 320 for an account of this meeting). Powell and Hamblin located two supply points along the river. Hamblin was to look for a third, at the mouth of the Dirty Devil River, in the following spring. During this trip Powell recorded a number of myths and tales and miscellaneous ethnographic data. After returning to Kanab, Utah, and making a traverse across the Kaibab Plateau, Powell met Hamblin in House Rock Valley and from there crossed the Colorado River and traveled south to the Hopi mesas, arriving 28 October 1870. Powell and Hamblin 10 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 • - ' ^ f " ! ^'..Ui^^uf^^Pj^^... FIGURE 1.—Powell and Jacob Hamblin (right center) conferring with members of Kaibab Paiute band, near Kanab, Utah. (J. K. Hillers photograph, 1873; Smithsonian Institution, Anthropological Archives, Bureau of American Ethnology Collection.) remained there a month during which time Powell gathered ethnographic data, most of which he later incorporated into a magazine article (Powell, 1875c). In December Powell and Hamblin went to Fort Defiance, New Mexico, where they negotiated a peace settlement between the Navajos and the Mormons (see the account of Ammon H. Tenney, who ac­ companied Powell and Hamblin, in Reeve, 1949, pp. 121-129). Powell returned to the east via Santa Fe and Denver, arriving in Washington, D.C, on 10 January 1871. In early March 1871 Powell and his party, including his brother-in-law Almon Harris Thompson, ar­ rived at Green River Station, Wyoming. Delayed by low water in the river, they devoted two months to making geological observations and settling Mrs. Powell and Mrs. Thompson in Salt Lake City. Just before leaving Salt Lake City, Powell hired John K. (Jack) Hillers as a boatman. Hillers was to become the Survey photographer and remain associated with Powell until the latter's death. The second river trip began on 22 May 1871. On 10 July Powell left the river party at the mouth of the Duchesne River and went to the Uintah Indian Agency forty miles up the Duchesne. Learning of his wife's illness (she was also several months preg­ nant), he went to Salt Lake City to see her, arriving on 16 July. On 21 July, at Salt Lake, he met Hamblin, who had been unable to find the mouth of the Dirty Devil River, a key supply point for the river party. INTRODUCTION 11 T h e following day Powell started back to the Uintah Agency. Upon arrival there he instmcted Thompson to take the river party and the boats to Gunnison's Crossing (just below present-day Green River City, Utah) and wait for him there. About 27 July Powell started for Cove Fort and the settlement of Gunnison, Utah , to meet Hamblin. On the way he (Powell, 1872, p . 8 ) : fell in with bands of Indians; stopped at their camps two or three nights, and induced a small party to travel with me, and so had a fine opportunity to continue my study of the Indian races. August was spent with Hamblin and his men trying unsuccessfully to find the mouth of the Dirty Devil River (it remained for A. H. Thompson to find an overland route to the river mouth the following sum­ mer [Gregory, ed., 1939, pp. 79-90]). Having secured a small amount of supplies at Mant i , Utah , they arrived on 29 August at Gunni­ son's Crossing to meet Thompson and the river party and resume the river trip. The party arrived at the Crossing of the Fathers on 6 October. Powell left for Salt Lake City on 8 October arriving back at K a n a b with Mrs. Powell, his new daughter, and Mrs. Thompson on 29 November. Meanwhile the river party had taken the boats on to Lonely Dell (Lee's Ferry), cached them there, and traveled up the Paria River to Kanab . December 1871 and January 1872 were spent in Kanab . The primary work was establishing a base line for topographic work, but there was intermittent ethnographic work with the Kaibab Paiute camped nearby (Figure 1). Beaman (1874, p. 58) reports: The week following our leap year ball [on New Year's eve] was spent by the Major in holding council with the Indians, learning their language, and writing their history and traditions. 1872-1873: On 22 February 1872 Powell left K a n a b for Washington, D.C. He arrived back at Pipe Springs, Arizona, on 2 August. The next day, Powell and a small party, including some Indians, started onto the Kaibab Plateau, making a zigzag traverse across it. They arrived at Lee's Ferry on 13 August. The following day the river party started downstream into Marble Canyon and then went on into Grand Canyon, arriving at the mouth of Kanab Canyon on 7 September. At that point the river trip was abandoned and the party retumed to Kanab arriving 12 September. On 17 September Powell and Stephen V. Jones, one of Powell's assistants, ac­ companied by C.iuarumpeak and "George," another Ka ibab Paiute, started on horseback into the upper K a n a b Creek area. O n 28 September the Indians re tumed to Kanab and Powell and Jones, with a local Mormon guide, Joseph W. Young, started on foot through the narrows of Parunuweap Canyon of the East Fork of the Virgin River, often walking in chest-deep water. They arrived at Short Creek, Ari­ zona (now Colorado City) on 1 October and were back in Kanab the next day. On 5 October Powell and Chuarumpeak started for St. George, Utah, to investigate some (unfounded) rumors of Indian difficulties. By 1 November they had arrived back in Kanab and started for Mount Trumbull on the Uinkarets Plateau with other Indians in the party. On 9 and 10 November they visited the Uinkarets Paiute settlement in Oak Springs Valley at the foot of Mount Trumbull . They then explored the Shiv­ wits Plateau to the west, returning to Kanab by 27 November. Powell left for Washington, D. C , the next day. In the spring of 1873 Powell was appointed Special Commissioner of Indian Affairs to investigate the "conditions and wants" of the various Numic-speaking tribes in the Great Basin region. He and G W. Ingalls devoted the summer and early fall of 1873 to the task. Their report (Powell and Ingalls, 1874; pp. 97-119) was made early in 1874. The investiga­ tions brought Powell into contact with many of the Numic-speaking groups, or at least delegates from those groups. In addition to gathering data for the Commission, Powell seized the opportunity to gather ethnographic and linguistic data and to have Jack Hillers make a series of photographs, some of which appear herein. Powell arrived in Salt Lake City on 3 May 1873. He and Ingalls met with delegations of Utes, Gosiutes, "Northwestern Shoshonees" and Western Shoshonis near Salt Lake City. In early June, the two men traveled to San Pete, Curlew, and Cache valleys track­ ing down groundless rumors of an impending Indian uprising. In late June Powell and Ingalls started south from Salt Lake City meeting with various groups on the way: the "Seu-a-rits" in San Pete and Sevier valleys, the Pahvants near Fillmore, Utah; they also met with a delegation of Gosiute under Pi-an-nump at Fill­ more. From Fillmore they went to Kanab where they were joined by Hillers and then met with Tau-gu, " the principal chief of the Paiutes of Utah and North­ ern Arizona" and others at St. George. They then made a traverse across the Arizona "S t r ip" (the area north of the Grand Canyon) ending with a general meeting of delegations outside St. George, Utah, in early September (Figure 2). From St. George they traveled to the Moapa band of Southem Paiute on the Muddy River in Nevada. About 27 September they split forces. Powell went south and west through Las Vegas, seeing "all the Paiute and Chemehuevi in southwestern Nevada and southeastern California" as well as a few Mohave. 12 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 2.—Council with Southern Paiutes near St. George, Utah, September 1873. Powell standing at left of picture. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) Ingalls went north through eastern Nevada visiting various Western Shoshoni groups. Powell returned to Washington, D. C , via Salt Lake City, arriving there 1 December 1873. Powell collected a number of vocabularies during this trip and Hillers made a series of photographs which Powell later used as the basis for illustrations in several publications. 1874-1879: Powell devoted the period between 1874 and 1879, when the Bureau of Ethnology was established, primarily to geological and geographical work, especially the geology of the Uintah Moun­ tains (Powell, 1876) and a study of the classification and use of arid lands (Powefl, 1878d). There were also increasing administrative duties and political activities leading to the formation of the Geological Survey (Powefl, 1878b, 1878e; Manning, 1967, pp. 30-59; Stegner, 1962, pp. 202-212, 269-274). But Powell continued to collect ethnographic and lin­ guistic data when and where he could: Interesting ethnological results were obtained [by Powell during his studies of the Uintah mountains]. Two important tribes of Indians were again visited, the U-in-tats and Seu-va-rits . . . and much additional knowledge of their words and grammatical construction of their language was secured, as also a series of facts relating to the naming of tribes and confederacies with fresh information as to their political organization [Henry 1875: 51]. In 1875 Powefl traveled widely (Henry, 1876, p. 55) INTRODUCTION 13 over U t a h to: review . . . the geology . . . for the purpose of establishing with greater accuracy the natural series of geological formations. . . . While on his travels, Powell met with certain tribes of Shoshoni whose arts were unrepresented in the National Museum, and the opportunity was seized to make collections of their implements and clothmg, etc. . . . Some additions were made to his Shoshoni vocabulary and to his mythological tales. Powell did not go to the field in 1876. But in that year the Smithsonian Institution turned over to him some six hundred and seventy accumulated Indian vocabularies so that he could begin work on a "clas­ sification of Indian tribes" (Powefl, 1877d, p. 7). For 1877 Powefl (1877d, p. 7) simply reports, "my own field season was short, and was devoted to cor­ relating the work and to some studies in geology and ethnography." He apparently spent some time in northern Utah , during which time the "Weber River U t e " vocabulary (MS 836-e; p. 271) was collected. He may also have collected some kinship material for Lewis Henry Morgan as he had promised to do (Powell to Morgan, 18 July 1877, Powell Survey Letters, National Archives Record Group 57). Powell spent almost all of 1878 and 1879 in Wash­ ington. Much of his time was taken up with hearings relating to the formation of the Geological Survey (Powell, 1878e) and in working toward the formation of the Bureau of Ethnology. Powell was named Direc­ tor of the Bureau on 9 Ju ly 1879 (Spencer F. Baird to J . W. Powell, 9 July 1879, Bureau of Ethnology Correspondence, SINAA). All Powell's accumulated ethnographic and linguistic data, as well as the vocabularies turned over to him by the Smithsonian in 1876, were transferred from the Department of the Interior to the Smithsonian Institution (Carl Schurz to J . W. Powell, 10 July 1879, Bureau of Ethnology Correspondence, SINAA). The following week Powell was appointed to a special Public Land Commission assigned by Congress to investigate the classification of public lands (Williamson, et al., 1880, p . 2). He spent most of the summer and fall of 1879 in the West and Midwest conducting hearings for the Commission. While in California in the fall he contacted the Wintun Indians and recorded some myths and tales. Dur ing 1879 Powell was active in the formation of the Anthropological Society of Washington, serving for several years thereafter as its first president. He was also a founder of the Cosmos Club and its first president (Crossette, 1966, pp. 130-132). 1880-1881: In early 1880 Powell proposed that the Ten th Census of the United States should collect extensive data on "un taxed" Indians (Powell to F. A. Walker, 7 February 1880, Bureau of Ethnology Correspondence, SINAA). The Superintendent of the Census, General Francis A. Walker, agreed and Powell was appointed a Special Agent with four assistants (Walker, 1883, p. xlvii). The assistants were Henry Wetherbee Henshaw, W. J . Hoffman, C. C. Royce, and Albert S. Gatschet, all members of Powell's newly formed "Corps" of ethnologists. Powell spent most of 1880 working on the Census, and as the work neared completion at the end of the year, he traveled to California and Nevada to work further with the Wintun, Northern Paiute, and Western Shoshoni. He collected myths and tales from the Wintun and vocabularies and other data from the Northern Paiute and Western Shoshoni. In 1881 Powell was named Director of the Geologi­ cal Survey, a position he assumed in addition to his post as Director of the Bureau of Ethnology.^ Powell 's Informants Some of Powell's Indian informants can be iden­ tified; others do not recognizably appear in the historical literature. Southern Paiute: Powell's principal Kaibab Paiute informant was Chuarumpeak (Figure 3), the spokes­ man for that group in the 1870s. In some articles Powell (1896i) shortened the name to Chuar. He was also called "Frank" by the local Mormons and this name also appears in Powell's notes. Powell's travels with Chuarumpeak are discussed in the itinerary section, above. Chuarumpeak appears in several of Hillers' photographs made in 1873, includ­ ing the shot of the general meeting at St. George, Utah (Figures 1-2, 21, 24; see also Steward, 1939, pl. 10a, b, 11, 12, 17a, b, 18a, 19a; Euler, 1966, Figs. 6, 7 ,12 ,13 ,18 ,25 ,28) . Powell also elicited information from other Kaibab informants but there are limited data to permit posi­ tive identification. The "poet" mentioned in the "Songs and Chants" manuscript (MS 831; p . 121) is probably the same as the individual identified in the Gosiute vocabulary (MS 796-d; p. 258) as "Wa- ai-wints, name of poet of Kai-vwaw-its" [Kaibab band], but there is no further information on him. Tapeats, a young Shivwits Paiute from the St. George, Utah, area gave Powell some information. He ap­ pears in at least two of Hillers' photographs (Figure 4). Northern Ute: In 1868-1869 Powell was camped near Douglass' band of " T a b u a t " Ute on the White River in northwestern Colorado. Douglass is men­ tioned in various reports to the Commissioner of Indian affairs in the 1870s, e.g., Critchlow (1872, p . 292), Adams (1872). He was implicated in the Meeker massacre at the White River Agency in 1879, became 14 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 3.—Chuarumpeak, leader of Kaibab Paiute, and family in native dress. Near Kanab, Utah. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) INTRODUCTION 15 FIGURE 4.—Tapeats, one of Powell's Southern Paiute informants. Probably near St. George, Utah. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) 16 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 5.—Richard Komas, one of Powell's Northern Ute in­ formants and interpreters. (Alexander Gardner photograph, Washington, D. C , probably 1874-75; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnol­ ogy Collection.) the scapegoat of the affair, and was imprisoned at Fort Leavenworth in 1880 (Emmitt, 1954, p. 286 and passim). It is not clear if Douglass himself acted as an informant for Powell, though he may have done so. Other Ute informants for 1868 are not listed. The data in MS 1446 and related manuscripts were obtained from "Wonroan, at Spanish Fork, U t a h , " and from Richard Komas (Figure 5). Wan- roan is listed by Powell and Ingalls (1874, p. 11) as "chief of Pi-ka-kwa-na-rats tribe on Uinta reser­ vation." Komas was " a native Ute, now a student in Lincoln University in Pennsylvania" (Powell and Ingalls, 1874, p. 6) who acted as an interpreter for Powell during his term as Speical Commissioner in 1873. Powell subsequently brought Komas to Wash­ ington, apparently in 1875. In a letter to J . H a m ­ mond Trumbufl dated 20 J a n u a r y 1876 (MS 3886) Powell wrote: . . . at present I am engaged in writing mythological tales as they are related to me by a Ute Indian who is skilled in such lore. I take them down as he dicates them slowly, word for word, then arrange in an interliner translation, and then follow with a free translation. Presumably the informant mentioned here is Komas. This inference is strengthened by a no­ tation in a catalog of Indian photographs compiled by W. H. Jackson (1877, p . 50): Richard Komas, an intelligent young Indian of the Uinta band, who was brought east by Major Powell, of the Colorado exploring expedition, who educated him, and then employed him as a clerk in his office in Washington, but [he] died suddenly a short time since. Kanosh (Figure 6) was a well-known "chief" of the Pahvant Ute band which was settled at Corn Creek near Fillmore, Utah . His name appears oc­ casionally in the reports to the Commissioner of Indian Affairs, e.g., A. C. Dodge (1872). Other Ute informants cannot be positively iden­ tified. Northern Paiute: Powell's principal Northern Paiute informant in 1873 was Naches (Figures 7, 35), a brother, or possibly classificatory brother of Sarah Winnemucca Hopkins (1883). Powell's informants from his 1880 trip cannot be clearly identified. Shoshoni: The identity of the Western Shoshoni informants listed in M S 836-b cannot be established with any certainty. Steward's (1938, p . 164) sum­ mary of the historic sources for the Humbold t Valley and Battle Mountain areas in Nevada makes no men­ tion of a "Capta in Johnson" or a "Capta in J o h n . " He does hst three men (Steward, 1938, p. 164) " C a p ­ tain George Dick, Captain George, and his son-in- law Captain George Washington" as "Battle Moun­ tain Shoshoni." Any one of these men may have been Powell's "Capta in George." The reports of the Com­ missioner of Indian Affairs for the years 1870-1878 make no mention of these names. Powell identifies "Segui t" as his principal Gosiute informant in 1873. The name cannot be traced in the historical literature. Powell does not provide in­ formation about informants from the "Weber River U t e " and "Northwestern Shoshonee" groups. DISCUSSION OF POWELL'S FIELD WORK E t h n o g r a p h y and Linguist ics Powell collected data on many aspects of Numic life: social organization, including detailed lists of kinship terminology, ceremonialism, curing practices, subsistence, leadership patterns, material culture, language, and mythology. His collection of myths INTRODUCTION 17 FIGURE 6.—Kanosh, leader of the Pahvant Ute. (Photographer unknown, dated before 1869; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 7.—Naches, one of Powell's Northern Paiute informants. (Courtesy of Nevada Historical Society, Reno, Nevada.) INTRODUCTION 19 and tales, especially those from the Southern Paiute, add to the known distribution of motifs among Numic tribes. Unfortunately, the collection is less useful than it might be because Powell separated the stylized "songs and chants" in the Southern Paiute tales from the tales themselves, with no indication of their place­ ment (see the editorial comments to MS 831-b, c; p . 121). He also omitted nearly all scatological and sexual references in the tales, thus rendering some of the story-plots unintelligible. His collection of material culture items from the Numic peoples, now on deposit in the National Museum of Natural History is one of the largest and most varied of its kind. It includes clothing, utensils, saddles, hunting equipment, basketry, games and toys (Fowler, Madey, and Royak, n. d.) Powell obtained much of his information through direct observation and by interviewing in the native language whenever possible. He spoke Ute and its dialect Southern Paiute passably well and used this skill to advantage. On occasion, he relied on inter­ preters, especially in his studies with non-Ute speaking people, and when the situation demanded a better command of the language. Jacob Hamblin, the Mormon "Buckskin Apostle" and missionary to the Numic and Navajo peoples (Bailey, 1948), acted as interpreter for Powell on several occasions (Powell, 1875d, p. 320). Powell approached his ethnographic studies with a scientific detachment nearly unique in his day. He did not denigrate the customs and habits of the In­ dians, or the Mormons, he met. Rather, he ap­ proached their ways of living with an attitude of genuine curiosity and a certain objectivity (Powell, 1875d,p. 321). I tell the Indians that I wish to spend some months in their country during the coming year [1871] and that I would like them to treat me as a friend. I do not wish to trade; do not want their lands. . . . I tell them that all the great and good white men arc anxious to know very many things, that they spend much time in learning, and that the greatest man is he who knows the most; that the white men want to know all about the mountains and the valleys, the rivers and the canyons, the beasts and birds and snakes. . . . I tell them I wish to learn about their canyons and mountains, and about themselves, to tell other men at homo; and that I want to take pictures of everything and show them to my friends. Powell's manner was gentle, not demanding, and his interest was honest and sincere. He always traveled unarmed to the Indian camps. His tru.st was re­ ciprocated by the Indians (Powell, 1875d, p. 323): .Tha t night [during his 1870 visit to the Uinkarets Plateau] I slept in peace, although the murderers of my men [Dunn and the Howland brothers] and their friends the Uinkarets, were sleeping not 500 yards away. While we were gone to the canyon, the pack train and supplies, enough to make an Indian rich beyond his wildest dreams were all left in their charge, and were all safe; not even a lump of sugar was pilfered by the children. Powell was a keen observer and paid close atten­ tion to details. His description of a Ute curing cere­ mony that he observed in the winter of 1868 (see M S 830; p. 52) amply demonstrates his eye for nuance and detail. The description makes careful note of the following in good ethnographic style: (1) how he became involved in the event and the circumstances under which it took place; (2) observations of the apparent attitudes of the participants (some seemed to recite chants with vigor; others seemed to be passive and mechanical); (3) the exact sequence of events, including the approximate time duration of various parts of the ritual; and (4) details about ob­ jects used and their apparent functions. He was also careful to note the inadequacies of his account, e.g., he did not fully understand what was being said due to his lack of sophistication in the native language. Not all of Powell's descriptions are as detailed as the description of the curing ceremony. The details of this particular event were apparently written out later to form a section of the intended volume on the Numa. The original field notes on the ceremony, if an)-, are no longer extant. (The rather delicate cir­ cumstances of the event probably precluded note- taking.) Unfortunately, Powell did not always take the time to write out detailed accounts based on the field notes he did take. Many of the notes remain in an elemen­ tary and unfinished form, e.g., MS 1795, no. 6; p. 161. Powell's ethnographic inquiries were surprisingly broad in the topics they covered. In addition to the traditional concerns with subsistence, myths, and material culture, he also investigated aboriginal psychology, at least in an elementary way, given the conceptual tools of the time. He made inquiries into the treatment of the insane, feelings about the aged, and child training. He observed what he termed "faculties" the mental and observational skills of his informants (see for example his discussion of Chuar- umpeak's observational "faculties" in MS 830; pp. 65-66). Though he was interested in the full range of eth­ nographic data, Powell's primary interests seem to have been mythology and language—at least the bulk of his Numic manuscripts is devoted to those topics. Powell's contributions to Numic linguistics were more substantive than theoretical. He collected a large corpus of linguistic data in the form of vocabu­ laries and grammatical notes from scxeral Numic groups. Much of the material was elicited according to standard vocabulary schedules. The Smithsonian Institution had for many years circulated vocabulary lists and other questionnaires designed to gather data on American Indians." In 1868 Powell carried copies 20 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 of the "Compara t ive Vocabulary" list developed by George Gibbs (1863) for the Smithsonian, and used it to gather Ute linguistic data (MS 2264; p . 163). O n his later expeditions Powell collected more linguistic data than called for by Gibbs, apparently responding to the latter's (Gibbs, 1863, p. 14) sug­ gestion: Whenever leisure and opportunity offer for the collection of larger vocabularies than that here given, it will of course be desirable to procure them; as also information concerning the grammatical structure of the language, such as the modes of forming the plurals in nouns and adjectives, their declension, the conjugation of verbs, the character and use of pronouns, the number and employment of adverbs, prepositions, etc. The vocabularies Powell collected in 1873 include such data and more besides. Powell expanded the brief list of kinship terms in Gibb's list by incorpora­ ting the lengthy schedule in Lewis Henry Morgan's (1862) circular. He also subdivided the Gibbs list into semantic domains, or sets of terms relating to different aspects of culture, such as body parts, plants, animals, words for utensils, meteorological pheno­ mena, etc. Gibb's list contains some of these tei s, but Powell's rearrangement and additions constitute a substantial revision. He removed terms such as- "canoe" and "sturgeon" and others of limited dis­ tribution and added others more likely to be univer­ sal. Some of the 1873 and later vocabularies contain more than nine hundred terms, as compared with the two hundred and eleven of the Gibbs list. Powell's vocabularies more nearly resemble ethnologic lexi­ cons, arranged semantically. Powell also added grammatical categories and paradigms, including time or tense for verbs, pro­ noun sets, and short sentences. These additions re­ flect Powell's interest in the more formal properties of language and may also have been prompted in part by the long-standing controversy as to whether linguistic classifications should be based on lexical or grammatical comparisons (Haas, 1969). Powell apparently made no at tempt to construct a formal g rammar of any of the languages he studied, though his studies of Ute (see MS 3886; p. 119) may ultimately have led in that direction had his in­ creasing administrative tasks not intervened. Powell's interests in American Indian languages increased during the 1870s. In 1876 the Smithsonian Institution turned over to him some 670 vocabulary lists, some in the Gibbs (1863) format, others in earlier ones. Powell's intent was to begin work on a com­ prehensive genetic classification of North American Indian languages. In 1878 he hired both Albert S. Gatschet and James Owen Dorsey as "philologists" attached to the Rocky Mountain Survey. The previous year Powell had revised the Gibbs (1863) vocabulary list. T h e revision included the greatly expanded list of terms, arranged by semantic domains, detailed introductory instructions and a section on orthography by William Dwight Whi tney (1887, 1893), the Sanskrit scholar and linguist. T h e revised list was published as Introduction to the Study of Indian Languages (Powell, 1877a). T h e Introduction was intended to be a chapter in a larger Manual of North American Ethnology (Powell, 1877a, p . 3), but the manual was never fully completed.^ A second revised and expanded edition of the Introduction ap­ peared in 1880. It (Powefl, 1880b) contained Powell's revision of Whitney's orthography, a section on houses and house life by Lewis Henry Morgan which drew on his (Morgan, 1881) study of the subject, a con­ densed section on kinship terminology taken from Morgan's (1862) circular, and sections of a paper by J . Hammond Trumbul l (1871) on the analysis of Indian languages. Both editions of the Introduction were widely dis­ tributed and brought in a large corpus of da ta which were ultimately used in Powefl's (1891a) linguistic classification.^ Powell used both editions during his last field trips to Numic territory. In 1877 he col­ lected a "Weber River U t e " vocabulary at Salt Lake City (MS 836-e; p. 271) using the 1877 edition; in 1880 he collected a Northern Paiute vocabulary in western Nevada using the second edition (MS 827; p . 234). Most of the Numic data collected by Powefl, to­ gether with a vast number of other accumulated vo­ cabularies, were used in the linguistic classification. Terms from some of Powell's vocabularies, and from others, were copied into "Comparat ive Philology" lists, such as MS 836-a (p. 273). These lists apparent ly were used to evaluate cognates and determine gene­ tic connections. Powell's choice of lexical over gram­ matical comparisons for the classification was ap­ parently due to practical, as well as theoretical reasons. The corpus of materials which Powell received from the Smithsonian in 1876 consisted almost entirely of vocabulary lists. The bulk of the data gathered by Powell, his staff and collaborators after 1876 was also vocabulary rather than grammars . It is proba­ bly significant that the "comparat ive philology" lists used to establish cognates followed the Gibbs (1863) list rather than the later and larger lists de­ veloped by Powefl. He may have felt that the task of gathering suflficient grammatical data for a classifi­ cation was too overwhelming (and, in fact, such a task has yet to be completed). Secondly, as an evo­ lutionist Powell felt that features of g rammar could be strongly influenced by " the stage to which language has a t ta ined" (Powefl, 1891a, p. 11; cf. Powefl, 1881b) in the course of cultural evolution. O n the other hand, INTRODUCTION 21 in Powefl's (1891a, p. 12) view, lexicon and especially the fundamental elements or roots are more en­ dur ing" (cf. Haas, 1969, pp. 250-253). Powell's (1891a) classification of North American Indian languages, which grew in part out of his own field investigations, was a major contribution to American Indian studies. Although the classification is conservative, by Powefl's (1891a, p. 141) own ad­ mission, it is significant that proposed modifications of the classification have been toward combining rather than dividing his original groupings (Haas, 1969,p. 253; Hoijer, 1946). Mythology Powell paid a great deal of attention to mythology in his field studies. He recorded tales from several Numic groups and these are found in several manu­ scripts in the collection. As with his other ethno­ graphic studies he gathered mythological data when and where the opportunity came to hand, as during his visit to the Uinkarets Paiute in 1870 (Powefl, 1876a, p. 667): Having finished our business for the evening, I asked if there was a 'tu-gwe-wa-gunt' in camp—that is, if there was anyone present who was skUled in relating their mythology. Chuar said that To-mor-ro-un-ti-kai, the chief of these Indians, the Uinkarets, was a very noted man for his skill in this matter; but they both objected, by saying that the season [winter time] for tu-gwe-nai had not yet arrived. But I had anticipated this, and soon some members of the party came with pipes and tobacco, a large kettle of coffee, and tray of biscuits, and after sundry ceremonies of pipe-lighting and smoking, we all feasted; and, warmed up by this (to them unusual) good living, it was decided that the night should be spent in relating mythology. T h e tales found in the Powell manuscripts are in English and are summaries of tale plots rather than literal translations from the Numic languages. Powell did make at least one attempt to elicit tales in text form: MS 794-a, no. 26, p. 204. Although Powell had some facility in the Ute language, he seemingly relied on English summaries, either his own or those of an interpreter. Powell was concerned with the evolution of myth­ ology as well as of language and his published presen­ tations of Numic tales reflect this concern. To Powell the " N u m a " were in a state of "savagery" hence their modes of thought were characteristically "child­ ish" (Powefl, 1877c, p. !)• "Savage" peoples explain their universe in "naturalistic" terms and the ex­ planations are embodied in their mythology. "Sava­ ges" are intimately associated with animals and highly dependent upon them for food, clothing, and other necessities. This association and dependency causes the "savages" to transform animals into gods, so that the religion of the "savage" stage of cultural evolution is characteristically zootheistic (Powell, 1881b, p. 39). The animals then by their actions ac­ count for the nature of the world, its mysteries and the patterns of men's lives. The Numic tales that Powell gathered were all "zootheistic" in his terms and thus confirmed the status of the " N u m a " as "savages." Powell's theories about mythology favor a theory of independent origin for tale types rather than a diffusionist orientation. His studies of mythology do not include analyses of plot or motif distributions according to language stocks, although he indicates in his field notes that he recognized common stories within the Numic language family. He made a plea for such work and for additional field studies of North American Indian mythology (Powell, 1881b, p. 38). Powell's ultimate intention in studying mythology was to demonstrate the validity of evolutionary stage concepts in cultural evolution, rather than diffusion. However, by 1891 his studies for the classification of Indian languages had led him (Powell, 1891a, p . 141) to the conclusion that borrowing was an im­ portant factor in the historical relations of languages. Had he continued his studies in mythology he might have recognized the importance of borrowing there as well. Indian Policy Powell was very much concerned with the Indians as human beings and not simply as objects for scien­ tific study. In 1873 he, together with G. W. Ingalls, was appointed as Special Commissioner by the In­ dian Bureau to investigate the "conditions and wants" of the Numic-speaking Indians in the West and to make recommendations as to their disposition. The report (Powell and Ingalls, 1874) which Powell wrote remains an important ethnohistoric, ethnographic, and demographic document. It is reprinted herein. The substance of the report with Powell's oral elabora­ tion of some points are contained in Powell (1874b), the record of his testimony before a House of Repre­ sentatives committee on Indian Affairs. Powell was convinced that providing reservations for the western Indians and inducing them to farm was the only path for them from "savagery to civili­ zation." His 1873 investigations had convinced him that this was also what the Indians wanted (Powell, 1874b, p. 10). To accomplish this end Powell recommended that the Numic-speaking Indians be settled on four large reserves, according to language affiliation. He felt that unnecessary conflicts would arise if groups speaking different languages were placed together. SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 1 4 The reservations should be capable of supporting the Indians by agriculture. The government should not issue food or clothing as gratuities, except that every family should receive housing and initial sup­ plies to get them started. Houses should be built and tents avoided to obviate mobflity. Powell (1874b, p. 8) observed that as long as the people "can live by hunting . . they will never desire to cultivate the .soil, and no substantial progress can be made in their civilization. The sooner [the Indians are] compelled to gain a subsistence by some means other than hunting, the bettor it will be for them." In later years Powell reiterated his position con­ cerning settling the Indians on reservations in an exchange of letters with his old guide and interpreter, Jacob Hambl in in 1880-1881. The letters are of ad­ ditional interest since they reflect the rapid changes that had taken place in Kaibab Paiute territory be­ tween 1870 and 1880. Maj. J. W. Powell Kanab, Utah Nov. 1, 1880 Dear Sir: The Kanab or Kaibab Indians are in very destitute circum­ stances; fertile places arc now Ijcing occupied by the white population, thus cuuiii^ olF all their means of subsistence except game, which you arc awar^- is quite limited. They claim that you gave thorn some encouragement in regard to assisting them to eak [sic] out an existence—they tell me that 1 recommended you to them, as being a good man, \\ iio had a good heart for them, wliich is all ti uc, as I did tell them so. The foothills that yielded hundreds of acres of sunllowers which produced C[uantities of rich seed, the grass also that grew so luxuri­ antly when you were here, the seed of which was gathered with little labor, and many other plants that produced food for the natives is all eat out [sic] by stock. As cold winter is now approaching and .seeing them gathering around their campfires, and hearing them talk over their sufferings, I felt that it is no more than humanity requires, of me to communi­ cate this to you. There are about 40 families including those we visited near Mount Trumble [sic]. It being improbable that any appropriation could be made in their behalf at this time, I should esteem it a great favor if you could secure some surplus merchan­ dise for the immediate relief of their utter destitution. Jacob Hamblin Jacob Hamblin, Kanab, Utah Ty. Feb. 18, 1881 My dear sir: Your letters relating to the Indians in the vicinity of Kanab were read and the subject-matter received my prompt attention; but after doing all that I can I find that it will be impossible to do anything for the Indians in that region, except through one of the Agencies—that is they must either go to the Uinta or to the Muddy Valley [reservations] so as to be included in the estimates annually sent from those places. Under the present Administration Indians who do not report at Agencies are not assisted, the object being to get them together at such places in order that they may be taught carefully, and given homes in severalty as soon as they are competent to take care of themselves. I am much interested in the Indians of Kanab, as you know, and would have been glad to help them if possible. Please tell "Frank" [Chuarumpeak] and other of my Indian friends what I say and that I hope to see them again some day. J. W. Powell Powell's program for the western Indians was idealistic, given the ecology and the number of whites who had come into the area. Reservations were es­ tablished, but on land so poor that any real a t tempt to implement farming on a scale sufficient to sustain the Indian population was futile. T H E M A N U S C R I P T S There are sc\'cnty-six manuscripts in the Powell collection which contain ethnographic data (Figures 8-9). Of these, seven relate to non-Numic tribes, and .seven others arc what Powell called "Comparat ive Philologies." These latter contain lists of words in parallel columns, and were apparently used to es­ tablish cognates lor Pcnvell's (1891a) linguistic classi­ fication. Not all of the Numic manuscripts are reproduced herein. A number of tlicm are copies, or partial copies of others, either l.)y Powell or a scribe. To avoid re­ dundancy, the most complete or the latest version of the.se is printed and annotations from the others or earlier versions are noted as necessary. The catalog numbers of du[)licalc manuscripts are also provided for those who may wish to check the materials more thoroughly. A few other Numic manuscripts have also been omitted because they are too fragmentary to add to the account. The numbers of those omitted are also provided in the discussion below. The catalog numbers assigned by J . N. B. Hewit t when he reorganized the Bureau of American Eth­ nology archives in 1926 (see Fewkes, 1928a, pp . 6-7 ; 1928b, pp. 7-8) have been retained herein. Hewit t classified the manuscripts by linguistic stock or family, then by tribe, if possible. Individual catalog numbers were assigned to manuscript lots or field notes of a single author. There were some errors in cataloging the Powell materials, due primarily to the fragmen­ tary nature of the material. In a few instances, ma- INTRODUCTION 2 3 Kc^' Vvv.tJc'v- > VV^ v < . XX- - X. - ) X ^ u ^ L ; . . ^ . \ v ^ lA..^yV 5 ' O M I : . . A . V)u. v . . ' V — FIGURE 8.—Page from Manuscript no. 1493. In Powell's hand. (Photograph by D. Fowler.) 0 2 4 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 V " »^ 4) U ^ — »s^. , FIGURE 9.—Page from Manuscript no. 1488. In Powell's hand. (Photograph by D. Fowler.) INTRODUCTION 25 terials from different tribes were placed together as being from one tribe. Many of these errors subse- quendy were corrected by later archivists. The Powell manuscripts relating to the Numic Indians consist of (1) field notes, (2) copies of data from the field notes, (3) sections of a planned general ethnography of the "Nu-ma , " (4) copies of two lec­ tures which Powell used on his various lecture tours during the 1870s (see Darrah, 1951, p. 213), and (5) The "Comparat ive Philologies." The manuscripts have been grouped according to linguistic and " t r iba l" aflBliation. Those manuscripts containing data on more than one band or tribe are discussed under their appropriate headings. Most of the manuscripts in the coflection have titles, which are given below. For editorial consistency and clarity, some changes have been made in the titles and headings in the text. Within the manuscripts, only capitalization and punctuation have been altered where necessary for conformity of presentation. To retain the veracity and flavor of the text, however, spellings of proper names and geographical locations have been retained as in the original, expect where their variance within the same manuscript might lead to confusion of identification. The General Ethnographies MSS 798, 830, and 4024-g (9): These manuscripts are related, in part. MS 830 consists of twenty-two separate sections. Eighteen of the twenty-two sections were grouped together by Hewitt under the title, " T h e Life and Culture of the U t e " during the 1926 reorganization of the archives, and the sections were numbered and arranged by him. Four sections were added at some later time. The sections are titled: 1. Games and Amusements (p. 61); 2., 3., Paiute Songs and Chants (transferred in 1959 to files MSS 831-c and 831-d); 4. Means of Subsistence (p. 39); 5. Migration (p. 38); 6. Home (p. 53); 7. Government (p. 50); 8. Fear of the Insane (p. 61); 9. Treatment of the Sick (p. 52); 10. Treat­ ment of the Aged (p. 61); 11. Kifling the Doctor; 12. T h e Boundaries of the Earth (p. 38); 13. Na- gun-tu-wip, the Home of the Departed Spirits (p. 66); 14. Methods of Marrying; 15. Selection of Food; 16. Morning Address (p. 51); 17. Some of their Facul­ ties (p. 65); 18. Notes on the Gentes (in shorthand); 19. Mythology of the Numas (p. 69); 20. Pinenuts are Brought from a Distant Country; 21. Burying Customs; 22. Religion of the Utes. Sections 1, 4-7, 9, and 12-16 are in the same for­ mat in a scribe's hand. All these sections deal with the Ute and Southern Paiute, both of whom Powell often called " U t e , " recognizing their linguistic and cultural unity. Sections 8, 10, and 17 are in Powell's hand; they also relate to Southern Paiute. Sections 11 Killing the Doctor, 14 Methods of Marrying, 15 Selection of Food, 20 Pinenuts are Brought from a Distant Country, and 21 Burying Customs, are all labeled "Told by Naches, May, 1873, Salt Lake City." Naches was a Northern Paiute from western Nevada, hence these sections relate to Northern Paiute (Pavi­ otso). Sections 11 ,13 are in Powell's hand; section 14 is in a scribe's hand. Sections 19 Mythology of the Numas and 22 Religion of the Utes are discussed below (p. 25). Section 18, Gentes is in undecipherable shorthand and may be field notes, or something dictated by Powell to an amanuensis and never transcribed. In a report made to Congress in April 1878, Powell (1878b, p. 7) listed a series of "reports in course of preparation" by the Geographical and Geological Survey of the Rocky Mountain Region. One of those listed was "Report on Indians of the Numa Stock, vol. VI , Contributions to North American Ethnology, 4° . " This report was never published. Probably, sections 1, 4-10, and 12-17 of MS lot 830 represent draft sections of this work. Apparently, with the advent of the Bureau of Ethnology and, later, the Geological Survey, Powell became involved in other matters and was unable to finish the manuscript. Powell may also have intended to include the Northern Paiute sections of MS lot 830 in his eth­ nography, but this cannot be directly verified. There is internal evidence that the Ute-Southern Paiute sections were being written for publication, e.g., references to illustrations and figures. (In these instances, Powell was apparently referring to various photographs taken by Jack Hillers; these photo­ graphs have been included at the places noted.) There is some internal evidence for the sequence of the sections Powell had intended and they are so arranged herein. MS 794-a, no. 44: This section of MS lot 794-a (see p. 66) is titled "Spirits, etc." [i.e.. Supernatural Beings]. It is in Powell's hand. On internal evidence it appears to be part of the " N u - m a " ethnography, e.g., there are references to those sections of MS 830 titled, "Trea tment of the Aged," and "Treatment of Di­ seases." MSS 4024-g {9) and 830, section 19 ''Mythology of the Numas'': These two manuscripts are related. Both were read by Powell before meetings of the Philo­ sophical Society of Washington in 1874. The Bulletin of the Society (Philosophical Society of Washington 1874, pp. 96, 104) indicates that Powell read a paper " O n the Mythology of the Numas" on 31 January 1874, and another, " O n the Genesis and Demonology 26 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 of the Numa Tribe of Indians," on 23 May 1874. The Bulletin notes that these papers were to appear "in full" in a "forthcoming" report by Powell to the Secretary of the Smithsonian Institution. The report (Powell, 1874a, pp. 28-31) referred to contains an abbreviated synopsis of the two papers, together with other ethnographic data (some of which are found in various sections of MS lot 830). MSS 798 and 830, section 22 on ''Religion of the Utes'\ M S 798 is titled " Ind ian Life." It contains, either paraphrased or verbatim, much of the material in the several sections of MS lot 830, together with ex­ tended versions of three tales "Origin of the Echo" (the Gosiute version), " T h e So-kus Wai-un-ats, or One-two Boys," and "Puni and Ta-vwots." The manuscript is obviously written to be read as a lec­ ture. It is double-spaced, in a scribe's hand, on legal- size paper. The phrase, " I speak now about . . . ," occurs at several places in the text. As previously noted, Powell lectured extensively in the 1870s. The Survey letter books for those years contain considera­ ble correspondence relating to various lecture tours. Dar rah (1951, p. 213), citing contemporary news­ paper accounts, indicates for example, that in early 1874 Powell made a month-long tour in the mid- West: There were only three lectures—"Canyons of the Colorado," " T h e Ancient Moqui Towns," and " Ind ian Life Beyond the Rocky Mounta ins"— but these were combined in several ways and under various titles. Apparently MS 798 represents the third lecture. Section 22 of MS lot 830, titled "Religion of the Utes" is a verbatim copy of sections of MS 798 (with a few additional rhetorical flourishes) and may repre­ sent a shorter speech to be presented as the occasion demanded. The format and arrangement, again, are for speaking. These several manuscripts represents Powell's syn­ thesis of his Great Basin ethnographic materials, as far as he carried it. In various later published papers he made occasional references to the materials (these references are noted where appropriate to the manu­ scripts herein) but he never completed a systematic, published statement. In presenting these materials, we have used MS 830 as a base, with annotations from MS 798 if a passage therein differs significantly from MS 830. The lectures before the Philosophical Society of Washington are presented in toto, with annotations from " Ind ian Life" and "Religion of the Utes ," as appropriate. There is some redundancy here with MS 794-a, no. 44, but the additional detail gained by presenting all three offsets this duplication. The Northern Paiute sections of MS 830 are presented separately. MS lot 794-a: This lot is tided, " U t e and Paiute Legends," and is listed as containing forty six "stories." The "stories" are written on large, lined paper in Powefl's hand; each is separately titled. Like M S 830, this lot contains a mixture of material. Most of the "stories" are outline or extended versions of myths and tales, primarily Southern Paiute in origin. Outlines of most of them are found in M S 1795. Sev­ eral of the stories are Northern Paiute, recorded from Naches in 1873. One, no. 40, is labeled as Gosiute and a second, no. 6, is possibly Gosiute. T w o of the "stories" are actually discussions of various aspects of " N u - m a " and "Paviotsi" demonology. One, no. 28, includes an interlinear translation and is Ute , taken down from Richard Komas in 1874 or 1875. Powell apparently intended to include a number of these tales in his general ethnography of the " N u ­ ma ." There is some internal evidence for this in the tales themselves. (He also used several of them in his lectures, e.g., MS 4024-g(9); p . 73). The Gosiute and Northern Paiute tales have been separated from the rest and placed with other Gosiute and Northern Paiute material. The single tale with the interlinear translation, no. 28, is presented in the Ute section. MS 3886: This is a letter from Powell to James Hammond Trumbul l , who was an expert on eastern American Indian languages, and with whom Powell engaged in an extensive correspondence. It is in­ cluded here because it provides information abotit Powell's method of working and the stage he had reached in his classification of Numic languages by 1876. The only extant manuscript illustrating the method of work is MS 794-a, no. 28, discussed above (see also the Ute section, p. 204). Report . . . on the Conditions of the [Numic] Indians": This report was submitted to the Commissioner of Indian Affairs in 1874 (Powefl and Ingafls, 1874). The report was written by Powell (re M S 2247-d; p. 28) and represents his most systematic statement of Numic demography and of Anglo-Indian relations during the 1870s. Southern Paiute Manuscripts There are thirteen manuscript lots relating to the Southern Paiute. Two of these, MSS 1493 and 821, relate to Las Vegas and Moapa bands and contain data collected in 1873. The other eleven manuscripts relate to the Kaibab and Uinkarets bands and con­ tain material collected in 1870-73. Most of the Kaibab and Uinkarets materials are found in Powell's field journals for 1870-72, M S 1795, and in copies of those data made by Powell or a scribe. INTRODUCTION 27 MS lot 1795: Manuscript 1795 contains ten lots of material numbered 1 through 11 (with no. 7 miss­ ing), one lot listed as "no number ," and a folder of miscellaneous sheets. Numbers 1-6 and 8-11 consist of double-folded yellow or orange sheets of unlined paper in board note-book covers. The covers are labeled: No. 1. No. 2. No. 3. No. 4. No. 5. No. 6. No. 7. No. 8. No. 9. No. 10. No. 11 Journal of the Canon Trip of 1869. Geological Notes and Sections, and Astronomical Record of 1869. Stewart [John F. Steward] Notes and Sections. Notes on Language, Songs, and Mythology of the Paiutes for 1871. [This volume also contains the journal of Powell's second river trip down the Colorado for the period 22 May-7 July 1871.] Journal from Green River to Brown's Park; Journal Commencing Sept. 2nd at Henry's Butte with Compass Bearings; also Journal from Mille Crag Bend to the Crossing of the Fathers. [Journal of the second river trip, 1871.] Shinomo [Hopi] Language. [Missing.] Geological Notes of 1870 (Land Trip). Journal of the Trip of 1872 through the Grand Canon. Geological Notes of 1872 of Marble Canon, and Kanab Canon, and Paria Canon. Also Section on the Kaibab in 1871. Notes on the Songs, Mythology and Language of the Pai-utes, 1872. Number 1 and portions of no. 2 have been pub­ lished (Darrah et al., 1947, pp. 125-139). Numbers 5 and 9 and a portion of no. 4 (comprising Powell's journey of the Second River Tr ip in 1871 and 1872) were published separately (Fowler and Fowler, 1969b). Number 4 consists of 33 sheets of yellow note paper, folded into 66 pages containing pencil notes in Powell's hand. There are two sets of pages included. One is part of Powell's journal of the second river trip in 1871, with entries dated from 11 June though 7 July. In this section there are also three pages of Uintah Ute vocabulary, an outline of " T h e Story of Shinav's Son and the Bear" (see MS 794-a, story 23, p . 97), a one-half page entry dtled, "Pa Ute from Hambl in , " a page of compass bearings titled "Observations from Round Butte south of San Rafael river, September 5th, 1871," and a page of "Miricles [sic] related by Mormons." The Uintah Ute material probably derives from Powell's trip to the Uintah Indian Agency and to Salt Lake City between 10 July and 29 August 1871 (see Darrah et al., 1947, pp. 177, 195). The material is presented in the Ute section herein, pp. 164-165. On the back of page 26 of the manuscript there is a penciled notation in Powell's hand: Journal from June 11 to July 6th, 1871. Notes on Uintah Utes Notes on Pah Utes Notes on Mormons Notes on Bearings from Butte up San Raphael. The second part of number 4 contains Southern Paiute vocabulary, songs, and outlines of myths. All this material was recopied into other manuscripts (see below). Number 11 consists of 65 yellow sheets folded into 130 numbered pages. The first 52 pages are numbered in ink at the top, probably in Powell's hand; the remainder are numbered in pencil at the bottom in another hand. The notes in the manuscript are in Powell's hand in pencil. The volume contains vo­ cabulary, songs, myths, and miscellaneous ethno­ graphic data, all but the last recopied into other manuscripts. The catalog card for manuscript 1795 indicates that the pages of numbers 4 and 11 were found in­ termingled in 1959, in another file, hence the ma­ terials may date either to 1871 or 1872, or even 1870. Some few entries in number 11 can be dated to 1872 on internal evidence, but the remainder cannot. Since Powell worked with both the Kaibab and the Uin­ karets bands in all three years, the material in the journals probably represents an amalgam of data from these two groups. The unnumbered lot of material in MS 1795 con­ sists of 24 sheets of plain, tan notepaper folded double and numbered as 48 pages, as well as one half-sheet of notepaper and one half-sheet of orange notepaper like that in numbers 4 and 11. These contain penciled notes in Powell's hand of vocabulary, myths, and songs. All the songs in this volume were transcribed into MS 831-c; the myths are found in MS lot 794-a (p. 77); the vocabulary in MS 1491 (p. 139). Also included in the 1795 manuscript lot is a file folder titled, "Ute Vocabulary Notes." The folder contains six sheets. Two of them, numbered 1 and 2, are lined white paper; the other four numbered 3 through 6 are white, unlined, legal-size sheets folded into quarters. Page one has Powell's signature and the date in the upper right hand corner. On the back of page 5 is the beginning of a letter in Powell's hand: Kanab, September 14, 1872 S. Reeder, Esq. Dear Sir Pleased to hear that The sheets contain penciled notes in Powell's hand. These notes may derive from a trip into the upper Kanab Creek area made by Powell between 17 and 28 September 1872. He was accompanied by Stephen Vandiver Jones, and two Kaibab Paiutes, Chuarum­ peak (Frank) and "George". MS 831-b: This manuscript contains field notes, including vocabulary, various ethnographic obser- 28 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 vations, and a number of "Songs" in Paiute with English translations. The "songs" were transcribed into MS 831-c (p. 121); the vocabulary items into MS 1494 (p. 129). There is also a list of bands and their "chiefs." It was incorporated into the list pub­ lished by Powell and Ingalls (1874). On internal evidence the data in this manuscript were gathered in 1873 during Powell's trip through southern Utah, northern Arizona and southern Nevada for the Commissioner of Indian Affairs. The majority of the materials relates to Kaibab Southern Paiute. MSS 1491, 1494, and 2116-b: All three of these are titled "Kai-vav-wit Kaibab Vocabulary." MS 1494 is a compilation, in Powell's hand, of vocabulary items from MS 1795, nos. 4 and 11, and MS 831-b. MS 1491 is a neat, scribe's copy of 1494. MS 2116-b consists of 32 pages of vocabulary items, in a scribe's hand, arranged by English equivalent. Apparently, the items were copied from MS 1494 before Powell made changes and corrections for copying over as MS 1491. MSS 821, 1493: This manuscript, "Las Vegas Vocabulary and Grammatical Notes," is in Powell's hand. MS 821 is a note copy of 1493, also in Powell's hand. The vocabulary is listed by Pilling (1881, p . 573). MS 831-c, 831-d: M S 831-d, "Songs of the Pa- Utes," contains materials copied from MS 1795, no. 4. MS 831-c, "Songs of the Pai-utes," contains material copied from MS 1795, nos. 4, 11, and "unnumbered , " as well as 831-b. A few songs in MS 831-c do not occur in these notes and their source has not been discovered. MSS 794-a, 1487, 2247-c, 3759, and 1795, no. 4: Twen­ ty-two of the tales contained in MS lot 794-a can be attributed to Southern Paiute. Most of them are copies in Powefl's hand from M S 1795. MSS 1487, 2247-c, and 3759 are all scribe's copies of tales found in MS 1795. In some cases there are variations be­ tween the scribe's copies and the field notes; these are noted as they occur. The tales are presented in the section on general ethnography (pp. 77-97). Ute Manuscripts Manuscripts in the collection attributable to Ute datefrom 1868 to 1877. MS 2264: This manuscript is titled "Grand River, Tabuats Ute, J . W. Powell, 1868." It consists of a partially filled-out 1863 edition Smithsonian vo­ cabulary schedule. This is apparently the only extant manuscript in the coflection from Powell's stay on the White River in the winter of 1868-69. His biogra­ pher (Darrah, 1951, p . 105) indicates that a band under Chief Douglass was camped nearby and that Powell worked with members of this band inter­ mittently during the winter. T h e manuscript is listed by Pilling (1881, p. 574). MS 1795, no. 4: O n the backs of the pages of Powefl's journal of the 1871 river trip are three pages of "Uin t ah U t e " vocabulary and an outline of " T h e Story of Shinav's Son and the Bear" [MS 794-a, no. 23; p. 97]. These materials were apparently gathered while Powell was traveling from the Uintah Indian Agency to Gunnison, U tah in the Sevier River Valley in late July early August 1871. MS 796-c: This manuscript is titled, " U t e Vo­ cabulary given by Pon-pu-war (Jim), Salt Lake City, May 1873." It consists of twenty pages in Powell's hand. It is listed by Pilling (1881, p . 574). MSS 796-e, 1489, and 2116-a: Manuscript 796-e is titled, "Vocabulary of White and Uintah River, n .d ." It is in Powell's hand, written in black ink. I t is listed by Pilling (1881, p. 574). There are later additions and corrections made in Powell's hand in purple ink. All additions and corrections are identical with terms found in MS 828-b and apparently were taken therefrom. MS 2116-a contains vocabulary items from M S 796-e, written on slips and arranged according to the English alphabet. MS 1489 is a fair copy, in a scribe's hand, of MS 2116-a. But apparently MSS 2116-a and 1489 were completed before the purple ink cor­ rections and additions appear in either 2116a or 1489. MS 1489 has a notation in Powell's hand in blue pencil, "Refer to Prof. W. D. Whitney and J . H . Trumbul l . " This may indicate that the dictionary was compiled sometime after 20 J anua ry 1876, since Powell answered an inquiry from Trumbul l about the Ute language on that date (see MS 3886; p . 119). There is also a note on the back of the last page read­ ing, "Left in the Old Library by Major Powel" [sic]. MS 796-e may also have been used in the compila­ tion of M S 1446 (see below). MS 796-J: This vocabulary is titled " U t e Vocabu­ lary Given by ' Joe ' on Board U. P. R. R. Tra in Bound East, J u n e 8, 1873." It is in Powell's hand. This is probably the manuscript listed by Pilling (1881, p. 574) as, " U t e Vocabulary, 11 pp 4 . Con­ tains also a brief list of duals and plurals of nouns, adjectives, pronouns, and verbs." MSS 828-b, 1446 and related MSS 796-a, 829, 831-a, 835-b, 2247-a, and 2247-d: These eight manuscripts form a related lot; they are listed below in their ap­ parent order of production. MS 2247-d: This lot of material is titled " U t e Scraps." They consist of various field notes, most INTRODUCTION 29 of which are lined out and marked "Copied, J . C. P . " The lot can be divided into five sections: (1) Consists of eight pages of white, ruled paper with a cover sheet labeled " U t e Scraps" in ink and "Wanroan" in pencil. The sheets contain penciled vocabulary notes, some in longhand, some in shorthand. On the opposite sides of the pages is a penciled draft of a section of the Powefl and Ingalls (1874) report to the Commissioner of Indian Affairs. The vocabulary was incorporated into MS 828-b, with the exception of a few place names. (2) Three pages, in Powell's hand. Contain lists of words relating to " the Firma­ ment ," " D a y , " and "Pronouns." These were in­ corporated into MS 828-b. (3) One sheet of pencfled notes in Powell's hand on a printed expense voucher labeled, "Appropriat ion for United States Geological Survey." The notes are a list of Rio Grande pueblos: O-ke San Juan Ka-po Santa Clara Po-hwo-hi San Ildefonso Po-so-wan-go Po-hua—ke Te-tsu-ga Sesuque All are Te-wa Te-ko-yi estufa Since the Geological Survey was not formed until 1879 and Powell did not become its Director until 1881, this sheet obviously does not belong with the others in this lot. It may derive from his trips to the Southw^est in 1885 and 1886. (4) Twenty pages of vocabulary notes. In Powell's hand. Pages have check marks across them and the penciled notation "Copied J . C. P . " This material was incorporated into MS 1446. (5) Two pages of vocabulary. In Powell's hand. Checked and marked, "Copied J . C. P . " This ma­ terial was incorporated into MS 828-b. MS 828-b: This 124 page manuscript is titled " U t e Vocabulary; Komas and Wonroan; Spanish Fork Canon, Utah, and Washington, D . C , 1873- 74." This manuscript is partly in Powell's hand, partly in that of a scribe, with emendations in various inks and pencils. The material contained in the manu­ script is derived in part from the notes in MS 2247-d and other sources not now extant. Almost all the material in MS 828-b was copied into MS 1446 (see below). (The material not copied has been added to MS 1446 as footnotes.) In addition, MS 828-b was the basis for MSS 829 and 835-b. Powell and Ingalls (1874, p. 6) reported hiring "Richard Komas, a native Ute, now a student in Lincoln University in Pennsylvania," as an inter­ preter for the special commission of 1873. In a letter to J . Hammond Trumball , dated 20 January 1876 (MS 3886; p. 119) Powell indicates that he had worked with a Ute informant in Washington. MSS 829 and 835-b: Manuscript 829 is listed in the archive catalog as "Shinumo, Hopi ." This is an error. The first sheet in the folder does contain Hopi vocabulary and may be related of MS 1795, no. 6 (see p. 27). The remainder of MS 829 is a list of verbs copied from MS 828-b. This list was then used as the basis for MS 835-b, titled "Conjugation of 213 verbs in at least three Tenses," which is listed by Pilling (1881, p. 573). The manuscript is partly in Powell's hand, partly in that of a scribe. Some of the verbs are conjugated into "Declarative, Causal, and Im­ personal" forms, and into the "Present, Future and Perfect" tenses; others appear only in the declarative form and the three tenses. The manuscript is not reproduced here because of its length and repetition of material from other manuscripts. MS 1446: This 550 page manuscript is a bound volume titled, "U te Vocabulary." It is in a scribe's hand. The entries follow the format of the 1877 Study of Indian Languages schedules. The manuscript is a compilation of material from MS 828-b and possibly MS 796-e. This is probably the manuscript listed by Pilling (1881, p. 574) as "Words, Phrases, and Sen­ tences of the Ute Indians of Utah Territory. 487pp. 4° ." MS 2247-a: This manuscript, in a scribe's hand, is titled, "Vocabulary of the Ute Language." I t contains words arranged alphabetically; all the terms were apparently copied from MS 1446. MS 831-a: This manuscript has "Uin tah -Utah" written on the cover in a scribe's hand, and "Rela­ tions (P. U.) Worked in New System" written in pencil in Powell's hand. The manuscript contains a list of kin terms, apparently derived from MS 1446 but with some endings changed. MS 794-a, nos. 23, 28, and 39: Three tales from MS lot 794-a can be assigned with some certainty to Ute. Number 23, titled " T h e Son of Shin-au-av Pa-vits loves the Wife of Kwi-ats," is found in outline form in MS 1795, no. 4 with other material labeled "Uin­ tah U t e " (presented in General Ethnography sec­ tion). Number 28 has "Story of the Eag le -Ute -Komas" written across the top of the first page in Powell's hand. This manuscript is particularly interesting as it is the only extant version of a tale taken down by Powell in text form with interlinear and literal trans­ lations. Powell worked with Richard Komas in Washington in 1874-75, and he mentions doing interlinear translations in a letter to J . H. Trumbul l (MSS 3886). Number 39, " T h e Origins of the Cafions of the Colorado" is probably Ute. It appears in a slightly abbreviated form in the 1895 version of the "Ex- porations. . ." (Powefl, 1895a, pp. 35-37). MS 836-c: This manuscript is titled, "Pavants Vocabulary given by 'Kanosh' (Mo-a-agi-tup), 30 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Playful Spirit ." It is in Powefl's hand, and is Hsted byPfl l ing(1881,p . 574). The materials were obtained during the 1873 trip, probably at or near Fillmore, Utah, from Kanosh, band chief of the Pahvant Ute. MS 836-j: This folder contains one sheet and twenty 4 X 6-inch file cards with vocabulary items in Powell's hand. The words are Ute; they were ap­ parently incorporated into MS 1446. MS 828-a: This folder contains three copies, in a scribe's hand, of the "One-two Boys" legend. This legend was published in Powell's (1875d, pp. 116- 122) "Explorations . . " It also appears in MS 798. Northern Paiute (Paviotso) Manuscripts Manuscripts containing Northern Paiute materials date from two periods, 1873 and 1880. All the 1873 material was collected from one informant, Naches (Figure 7), in May of that year in Salt Lake City. The 1880 material was gathered in November and early December during a trip Powell made to eastern California and western Nevada. THE 1873 MANUSCRIPTS Manuscripts derived from the 1873 interviews with Naches include a vocabulary and at least five, and possibly thirteen, of the tales and stories included in manuscript lot 794-a. MSS 1490 and 822: Manuscript lot 1490 is titled, "Paviotsi Vocabulary Recorded from Naches, Salt Lake City, May, 1873." It is in Powell's hand. Manu­ script 822 is marked "Copy" in Powell's hand. Pages 80-88 of the manuscript are in Powell's hand; pages 1-79 in the hand of a scribe. The material is copied from MS 1490. Pifling (1881, p. 574) lists the manu­ script. MS lot 794-a: Thirteen of the forty-six tales and stories in manuscript lot 794-a can reasonably be assigned to Northern Paiute. Numbers 2, 4, 11, 15 and 16 are headed, "Naches, Salt Lake City, May, 1873." Numbers 5, 7, 9, 10 and 12 have been listed as being Northern Paiute on the basis of Powell's note at the beginning of number 7: The two important personages in the Ute mythology the Shin-au- av brothers, are also noted actors in the legends of the Pa-vi-ot-sos. In the Language of this people the elder is Pi-aish and the younger, I-tsa. In MS 1490, however, Powell lists I-tsa as "wolf, l i tde," and " I - sha" as "wolf, big." This usage is carried into some of the tales; in MS 832, " l e a " is also used for "Wolf". I-tsa figures in tales numbers 5, 7, 9, 10 and 12.) Number 1 is assigned to Northern Paiute since the characters ' names occur in M S 1490 and not else­ where. Numbers 3, 8, and 17 are assigned to Nor thern Paiute because the setting is at Pyramid Lake (the heart of Northern Paiute territory), and the charac­ ters are mentioned elsewhere in Powell's Nor thern Paiute notes. Number 13 is included with the Nor thern Paiute material for convenience, although it may properly belong to Ute-Southern Paiute; there is not enough internal evidence to make a firm judgment . THE 1880 MANUSCRIPTS From the evidence in the manuscripts Powell stopped at Wadsworth (and may have gone briefly to Pyramid Lake, fifteen miles to the north) , Win­ nemucca and Battle Mountain , Nevada, during his 1880 trip. At these places he collected Northern Paiute and some Western Shoshoni material. T h e data in MS 838 were apparently collected from an informant on the train as it traveled between Wads- worth and Battle Mounta in . If the order in which various mountains and other geographical pheno­ mena are recorded in the manuscript corresponds to the direction of travel, we can infer that the train was traveling east and that the data were gathered in late November or early December as Powell was on his way back to Washington, D.C. There is very little documentation for this trip except a few references in letters sent by Pilling during November and De­ cember 1880 indicating that Powell was on a trip to California (Bureau of Ethnology, Letterbook for 1880, letters sent, November and December, SINAA). MS 810: This manuscript is titled "List of Northern Paiute Chiefs." It consists of three separate sets of notes listing Northern Paiute "chiefs" together with names and locations of their respective groups (for editorial purposes, these three have been designated MSS 810/1 , 810/2, and 810/3). At least two of the lists, MSS 810/1 and 810/3 were recorded in 1880 or after. M S 810/1 is on Bureau of Ethnology letter­ head stationary with the date " 1 8 8 J ' . M S 810/3 has the penciled date " 1 8 8 1 . " An original was proba­ bly recorded by Powell on his 1880 trip. The others appear to be copies with slight additions or emenda­ tions. These are noted in the presentation of the manuscripts. Powell may have recorded these data and pre­ pared copies of them as preparatory work for the "Synonymy" of American Indian tribal names on which Powell and his staff worked for m a n y years and which finally appeared as the Handbook of American Indians North of Mexico (Hodge, 1907-1910). Most INTRODUCTION 31 of the group names contained in MS 810 are found in the Handbook and credited to Powell. The Hand­ book entries follow the rendering of MS 810/3. MSS 827 and 832, folders 3, 4, and 8: Manuscript 827 is titled, "Numu, Western Shoshone, Western Nevada, J . W. Powell, 1880." The title is written, in pencil, in Powell's hand on the cover sheet of an 1880 edition of the Study of Indian Languages vocabu­ lary schedules. The tide is an apparent mistake since the vocabulary items in the schedules are clearly Northern Paiute and not Shoshoni. This is probably the manuscript hsted by Pifling (1881, p. 574) as, "Vocabulary of the Paviotso, Western Nevada, 25 pp. 4° An Introduction to the Study of Indian Lan­ guages, 2d ed., incomplete." If this listing does refer to MS 827, then the " N u m u Western Shoshone" label is erroneous. The manuscript consists of schedules: 1. Persons; 2. Parts of the Body; 17. Kinship; and 25. Number and gender of Nouns, from the Study manual. Inter­ leaved in the schedules are four sheets of letterhead stationery, two from the Bureau of Ethnology, one from the Lafayette Hotel, Winnemucca, Nevada, and one from the Capital Hotel, Batde Mountain, Ne­ vada. Writ ten across the top of pages 1-35 of schedule 17: Kinship, is the statement in Powell's hand, "All these terms corrected by extra sheets 1-19." The "ex t ra" sheets comprise the material in MS 832, folder 4, nineteen pages of kinship terminology written on Bureau of Ethnology stationery or on the back of Lafayette Hotel stationery. The material has been incorporated into MS 827 at the appropriate place. Manuscripts 832, folders 3 and 8 contain kinship terms copied, in Powell's hand, from schedule 17 of MS 827. Folder 3 has three numbered pages of affinal terms on the back of Capital Hotel stationery. Folder 8 has thirteen numbered pages of consan- guineal kin terms copied from MS 827, in Powell's hand, on the back of Capital Hotel stationery. The terms in the "Persons," and "Parts of the Body" schedules of MS 827 correspond closely to Northern Paiute terms gathered by C. Fowler (1965- 1966). The terms in the "Kinship" schedule corre­ spond consistently to the schedules of Northern Paiute kin terms given by Naches (MS 1490) and those collected by Steward (1938, pp. 297-306) but do not correspond to the "Shoshoni-Battle Mounta in" terms listed by the latter. Furthermore, those kin terms which are essentially the same in Northern Paiute and Shoshoni, e.g.. Mother's Older Brother, as listed by Steward (1938, p. 297), are similarly listed by Powell. It should be noted that the tradi­ tional boundary between the Northern Paiute and Western Shoshoni territory was at Iron Point, be­ tween Battle Mountain and Winnemucca, Nevada, and that there was frequent intermarriage between Shoshoni and Paiute from those areas (Steward 1938, p. 161). Powell may have listed MS 827 as Shoshoni in the field, but later discovered the vocabulary to be Paiute; hence the listing in Pilling's (1881, p. 574) bibliography. MS lot 832: Manuscript lot 832 consists of ten numbered folders, each containing a manuscript or set of notes. Folder 1 is titled, "Nu-mu (Pa-vi-ot-so) Pai-yu-ti, 1880," with a subtide, "Pai-yu-d of Humboldt Valley Nov. 28, 1880." The manu.script is in Powell's hand, on embossed paper and Arlington Hotel, Winne­ mucca, Nevada stationery. It has forty three num­ bered pages, of which pages 8, 36-38, and 40-41 are missing. If this is the manuscript listed by Pilling (1881, p. 574) as, "Vocabulary of the Paviotso, 77 pp. 4° Collected in Humboldt Valley, Nevada, 1880," then an additional thirty pages are also missing. Folder 2 is listed as "Miscellaneous Notes on North­ ern Paiute." The notes are in Powell's hand on the back of Arlington Hotel, Winnemucca, Nevada stationery. The notes consist of eleven pages, num­ bered 2, 8a, and 9-17. Folders 3, 4, and 8 are discussed above under MS 827. Folder 5 is titled, "Clans of Nevada." There are eight pages of notes, in Powell's hand;, the pages are lettered a to h, and written on the back of Capital Hotel stationery. An unlettered page included in the folder has the same embossment "Excelsior" as the pages in folder 1 and probably belongs there. Folder 6, "Names of Mountains and Rocks" con­ sists of two pages, lettered A and B, written, in Powell's hand, on the back of Bureau of ethnology stationery. Folders 7 and 10 are two and three pages, respec­ tively, of fragmentary notes which w ere incorporated into other sections of MS 832; they are not repro­ duced herein. MANUSCRIPT 838 Manuscript 838 is titled, "U te and Paiute Legends." It consists of nineteen pages lettered .1, .l., B-S (with J missing), in Powell's hand, on plain stationery and on the back of Arlington Hotel and United States Indian Service stationery. These notes were apparently made during a train trip between Wadsworth (or perhaps Lovelock) and Winnemucca, Nevada. Shoshoni Manuscripts GOSIUTE Six manuscripts in the collection contain data on the Gosiute. All of the material was apparently ob- 32 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 tained in late June or early July near Salt Lake City, Utah, from one informant, Seguit, who was from the Skull Valley Gosiute band in western Utah. Powefl and Ingalls (1874, p. 5, and herein) report meeting with a number of Gosiute men at Fillmore, but apparently no further ethnographic material was collected at those meetings. We have been unable to develop any further information on Seguit. MSS 796-d, 796-d2, and 2247-b: MS 796-d is titled, "Gosiute Vocabulary and Grammatical Notes." It is in Powefl's hand. M S 796-d2 is dtled, "Gosi- Ute Vocabulary Seguit's Family." It is a partial copy of MS 796-d in a scribe's hand. It is complete only through the nouns section, but also includes a page titled "Names of Tribes and Proper Names," not now found in M S 796-d. Pifling (1881, p. 574) hsts a manuscript titled, "Vocabulary of the Gosi Ute. 71 pp. 4° Collected from an Indian named Seguits [sic] from Skull Val­ ley, Nevada [sic], October, 1873 [sic]." Manuscript 2247-b is listed as " U t e (?) or Gosiute (?) Grammatical Notes, n .d." The manuscript is in Powell's hand. It is apparently a section of MS 796-d. The sections, "Pluralization of Verbs," "Verb Ex­ amples," and "Phrases," contain nouns, verbs and other words found in MS 796-d, but not elsewhere. Also, Seguit is mentioned on the last page. The two manuscripts have been combined herein. MS 1488: This manuscript is titled, "Gosiute Story, 'The Disposal of the Widow' (English Text) . Recorded from Seguit, Salt Lake City, May, 1873. It is in Powell's hand. MS lot 794-a: Manuscript lot 794-a contains two tales of Gosiute origin. Number 19, "How Pa-so-wa- vits Won His Wife," is assigned to Gosiute on in­ ternal evidence: the names of the characters are found in the Gosiute vocabulary, MS 796d, and nowhere else. The manuscript probably dates from 1873 and was derived from the informant Seguit. Number 40, is titled, " T h e Origin of the Echo (Gosi U te ) . " Powell published the tale twice (Powell 1877c, pp . 17-19; 1881f, pp. 45-47). WEBER RIVER U T E MS 836-e: This manuscript is titled, "Ute , Weber River, Salt Lake, J . W. Powefl, Fall of 1877." It consists of the cover and pages 8, 10, and 11 of the 1877 edition of "S tudy of Indian Languages." The entries are in Powell's hand. Apparently the manu­ script was originally larger. Pilling (1881, p. 574) lists a "Vocabulary of the Utes of Weber River, Utah. 23 pp. 8° and 4° Collected in 1877." The term "Weber U t e " is a partial misnomer. Indian bands called by that name occupied the area between the Great Salt Lake and the Wasatch M o u n ­ tains in Utah , the sites of the Mormon settlements of Salt Lake City, Ogden, and adjacent towns. Conse­ quently, the Indians in those areas were displaced early in the contact period, and less is known about them than about other Great Basin groups. Apparent ­ ly, some ethnohistoric references are to Ute-speaking groups. Other references indicate a linguistically mixed grouping, e.g.. Head (1868, p . 149) reported: Cum-min-tahs, or Weber Utes. This tribe is formed from numbers of different Utah [Ute] and Shoshone bands, the Utah element largely predominating in their language, and numbers about 650. It should be noted, however, that this " t r i be" was a group recognized by the agent and not necessarily an aboriginal grouping. Steward (1938, pp. 219-222), after reviewing the available ethnohistoric evidence, concludes that the peoples who traditionally occupied the area mentioned were "probab ly" speakers of a Shoshoni dialect rather than a Ute dialect. N O R T H W E S T E R N S H O S H O N I MS 835-a: This manuscript is titled, "Northwestern Shoshonee Vocabulary," and is in Powell's hand. It is not dated but probably derives from 1873 since Powell and Ingalls (1874, p . 1) list representatives of the "Northwestern Shoshonees" as being present at the meetings held outside Salt Lake City in M a y and early June , and at Corinne, Utah , later in the year. There is no information as to band affiliation or informant. In their tabular summary of Great Basin Indian populations, Powell and Ingalls (1874, p. 11) include four bands under the heading "Nor th­ western Shoshonees of Southern I d a h o : " two bands in Cache Valley, one on Goose Creek and one at Bear Lake (cf. Steward [1938, pp . 173-180, 216- 219] for additional data on these bands.) The manu­ script is not listed by Pifling (1881). WESTERN S H O S H O N I MS 836-b: The title of this manuscript is " T o - sau-wi-hi Vocabulary (Sho-sho-nees of Eastern Ne­ vada) . Given by Captain Johnson, assisted by Naches, Salt Lake City, May, 1873." It is in Powefl's hand. It is listed by Pifling (1881, p . 574). T h e term " T o - sau-wi-hi" refers to the White Knife Shoshoni, i.e., the people who occupied the area centering around present-day Battle Mounta in , Nevada (Harris, 1940, Steward, 1938, p . 162). MS 832, folder 9: This manuscript is titled, " N e ­ vada Shoshonee Tales ." It is in Powell's hand and consists of thirteen pages numbered 1-11 and a, b. Pages 1-5, 10-11 and a are lined, legal-size paper. INTRODUCTION 33 Pages 6-9 and b are on the back of stationery from the Capital Hotel, Batde Mountain, Nevada. The manuscript is not listed by Pifling (1881) as a separate item. The material is apparently of Shoshoni derivation, by comparison with vocabulary items in MS 836-b, rather than Northern Paiute, as is the case with some other materials from MS lot 832 (see discussion of these MSS in the Northern Paiute section, p. 30). Some further support for the Shoshoni derivation is lent by the presence of the "Eagle" story in the manuscript, a tale type not reported for Northern Paiute according to Cooke (1940, vol. 1, pp. 80-82), but one that is reported for the Western Shoshoni (Lowie, 1909, pp. 282-283). MS 794-a, no. 6: This manuscript is tentatively assigned to a general "Shoshoni" category, primarily on the basis of the characters' names in the story, i.e., the Gosiute vocabulary (MS 836-b) lists "po- nint ." These terms are phonetically closer to those listed in the story than terms in the Paviotso or Ute- Southern Paiute vocabularies. Other Ethnographic Manuscripts O-rai-bi." The Paviotso material is from MS 1490; the Oraibi [Hopi] material is from MSS 1795, no. 6, and 836-g (see below). MS 1495: "Comparative Philology, Wi-nu-nu-ints and Kai-vav-its." The Winunuints material is from MS 2264; the Kaivavits material from MS 1491. The lists are incomplete. MS 1496: "Comparative Philology, Nu-a-gun-tits and Che-me-hue-vis." The "Nu-a-gun-tits" t : rms are Southern Paiute, but they do not wholly match terms found in either MSS 1491 or 1493. They ap­ parently derive from a manuscript not now in the collection, or from a source other than Powell. The probable source of the Chemehuevi terms is a manu­ script hsted by Pilling (1881, p. 574) as, "Powefl, John Wesley, Vocabulary of the Tantawaits (Shima- wiva), 18 pp. 4° obtained from an Indian at Las Vegas, Nevada, 1873." This manuscript was not found in the Powell collection. The word lists are incomplete. MS 1499: "Navajo Vocabulary, Major J . W. Powell." This is a list of seventy-six words in the double columned 211-word format, but with no com­ parisons. The terms were taken from MS 1445 (see below). THE COMPARATIVE PHILOLOGY MANUSCRIPTS There are seven manuscripts in the collection which were apparently used in the development of Powell's (1891a) linguistic classification. The format of these manuscripts is the same: parallel columns of a stan­ dard 211-word list, derived from Gibbs (1863). The words in the lists were copied from other manuscripts, as indicated below. The manuscripts are in a scribe's hand, with occasional emendations in Powell's hand. Three of the manuscripts, numbers 1492, 1495, and 1496 are printed herein (pages 273, 274, and 276, respectively). Since Powell (1891a) did not print the data on which his linguistic classification was based these three manuscripts are of historic interest as indicators of how Powell and his staff established cognates for the classification. MS 796-a: "Comparat ive Philology, English and U-in-ta-ats." The "U-in-ta-ats" entries were taken from M S 1446. MS 796-b: "Comparat ive Philology, Yam-pa-ats and Pa-vants ." The "Pa-vant" list is from MS 836- c; the source of the "Yam-pa-a ts" list is undetermined. The lists are incomplete. MS 836-a: "Comparat ive Philology, Go-si Ute and To-sau-wi-hi." The Gosiute list is from MS 796-d; the To-sau-wi-hi [White Knife Shoshoni] list is from M S 836-b. The lists are incomplete. MS 1492: "Comparat ive Philology, Pa-vi-o-tso and NON-NUMIC MANUSCRIPTS The Powell collection contains a number of manu­ scripts relating to non-Numic peoples. They are listed below. Only MS 836-g is printed herein (p. 278) since it relates to the Hopi Language and was used as the basis for MS 1492. MS 794-b: "Wintun Myths and Legends." This manuscript of about two hundred pages, partly in Powell's hand, and partly in a scribe's hand, con­ tains Wintun myths and miscellaneous notes and vocabularies from various northern and central California Indians. The data derive from Powell's 1880 trip, and possibly from 1879 during the time Powell was with the Public Land Commission which held extended hearings in California (Williamson, et al., 1880). MSS 836-g and 1795, no. 6: Number 6 of Powell's field journals for 1896-72 is titled, "No. 6 Shinumo Language." It contains Hopi vocabulary items col­ lected at Old Oraibi during Powell's 1870 trip. MS 836-g is a rearranged copy of the material in MS 1795, no. 6. MS 829 contains two pages of vocabulary items apparently also copied from MS 1795, no. 6. MS 1004: "Uch i " . This manuscript consists of two pages of vocabulary items in Powell's hand on legal-size paper. It is not dated, but probably derives from the 1879 or 1880 trips to California. MS 1445: "No. 12, Navajo Indians." This manu- 34 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 script, in Powell's hand, contains eight pages of vo- ves' Las Vegas Valley, October, 1873 by Maj. J. W. cabulary in the same type of notebook as those of Powell." This manuscript consists of four pages in MS lot 1795. It probably derives from the 1870 trip Powells hand. to the Hopi Mesas and Fort Defiance, New Mexico. MS 3750: "Noje, 1881, J. W. P." This manuscript The words were copied into MS 1499 (see above). is nine pages in Powell's hand. It apparently relates MS 1498: "Ha-muk-aha-va Vocabulary, 'Mo-ja- to a Northern California tribe. The Southern Numa REPORT ON THE INDIANS OF THE NUMA STOCK [This section contains all those parts of the manu­ script collection still extant which Powell apparently intended to include as parts of a general ethnography of the " N u - m a . " In addition, two lectures on religion and mythology given by Powell before the Philo­ sophical Society of Washington in January and May 1874 are included since these contain the only sys­ tematic statements on these topics found among the manuscripts. The several sections are organized in the order Powell had intended, insofar as there is internal or other evidence for a specific arrangement. Powell may have intended to include the "Songs and Chants" as part of the general ethnography, (see p. 121). The various subheadings are Powell's unless other­ wise indicated. The numbers in brackets beneath the subheadings are the catalog numbers of the manuscripts. All editorial comments are in brackets or footnotes at the end of the volume.] INTRODUCTION [MS 798] The region of country between the Rocky Moun­ tains and the Sierra Nevadas, stretching from Oregon to the Gulf of California has strange geographical characteristics. On the north it is drained by the southern branches of the Columbia River, and on the southeast by the Colorado River of the West. The great central portion has no drainage to the sea; the waters and streams which come down from the mountains find their way into salt lakes where their waters evaporate or are lost in the sands of the deserts. Through the middle of the country the Wasatch Mountains extend in a northerly and southerly direc­ tion and a number of shorter ranges are found throughout the country forming what is known as a Cordillera system. In late geological times it has been the scene of much volcanic activity; high plateaus carry dead volcanoes on their backs, mesas are covered with sheets of black basalt, deeply eroded valleys are beset with lava beds and scoria and ashes are scattered over the land. The few rivers run in deep gorges far below the general level of the country, and the lakes are salt and alkaline and almost destitute of life. Away from the mountains the vegetation beset with spines and thorns is sombre gray—not clothing the hills and plains but dotted over the country giving it a curious pepper and salt appearance. On the moun­ tain sides and elevated plateaus there are forests, but the trees are low and gnarled. Most of the region is high, cold and arid; but only a few of the lower val­ leys are fit for cultivation, and in all the country no acre can be made productive without artificial ir­ rigation; and although this country is as large as all that embraced in the New England, Middle and Southern states, Kentucky alone has a greater num­ ber of acres fit for cultivation. The streams afford but few fish, the land but little game. The mountains are naked rocks; the plains are deserts of sand or deserts of sage, and the lower lands that in other regions are waving meadows are here but naked flats gleaming with an alkaline ef­ florescence; and above the skies are almost cloudless. The landscape, lacking a clothing of verdure, without beautiful groves and stately forests, is still attractive to the eye of the artist by reason of the wonderful forms of rock with varied and brilliant colors. Moun­ tain masses with crags and pinnacles, long lines of cliffs standing athwart the country, and towering canon walls that over-hang the streams and rapid rivers that roll and plunge at inaccessible depths below the general surface give to the country great 35 J^^r .\''r • • ' ^ ' • * • * ^ i "iS^. --tv,i"v^ \ •^' '•-e. •A-f - ' ^ • * ^ ^ > ^ ^ . # ' ' • ; 5 ^ ^ ':«*.i!?* f • .V \ ' j ^ ^ ' i M/^ ^ - • - " • : ^ ^ « ' FIGURE 11.—Lower Kanab Canyon, northern Arizona. (Photographed by J. K. Hillers or Walter Clement Powell, 1871-72; Geological Survey Collection, National Archives.) scenic grandeur [Figures 10-11]. This desolate land is the home of a great family of tribes speaking different dialects or languages of the same stock. They call themselves Nu-mes, Nu- intz, Nu-mas, Nu-mos, Shin-i-mos, Nu-nas, etc., all doubtless, variations of the same word. We will call them Nu-mas. To the white people they are known under various names as Sho-sho-nees, Bannocks, Ute, Pai-Utes, Mo-quis, Chem-a-hue-vas, Comanches and other designations. Most of these names have been given them by the white men. FIGURE 10.—Cliffs near Zion National Park, southern Utah. (I. K. Hillers photograph, 1873; Geological Survey Collection, National Archives.) The popular idea of the Indian is that he is a savage and that he roams through the forest, across the plains and over the mountain like a wild beast. Nothing is farther from the truth. All the Indians have well defined governmental organizations. The unit of political organization is the family presided over by some patriarch, not al­ ways the oldest man of the family; often so; but always the most powerful and most influential, and when the old man becomes weak and imbecile he steps aside for his younger brother, or his son, or his nephew who has more ability. Just here let me mention an interesting fact with re­ gard to these families. The greater part of the Indians' property is held in common, that is the organizations are more or less communal in character. They own but litde property at best, and the Indian has no 38 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 word signifying rich or poor in its ordinary sense— that is having much or little property, but when an Indian says, " / am rich," he means, " / have many friends," or "I am poor: I have butfew." From half a dozen or two or three score of such families may be organized into a tribe. Over such a tribe there is a principal or executive chief, some­ times also a war chief and sometimes a chief of the council though usually these three offices are com­ bined in one rnan. The whole of the region of country occupied by these tribes numbering two or three hundred, is divided into districts with lines separating them, well defined, usually by natural objects and to each of such districts there belongs a tribe of Indians who take the name of the land and the Indians are fixed to this land. If they cultivate the soil it must be in this district; they must hunt in this district; they must gather roots and seeds and nuts in this district. To go elsewhere to obtain a subsistence they must join and become recognized as a member of another tribe. An Indian will never ask to what nation or tribe or body of people another Indian belongs but to "what land do you belong and how are you land named?" Thus the very name of the Indian is his title deed to his home and thus it is that these Indians have con­ tended so fiercely for the possession of the soil, for a tribe to yield the district which it inhabits they must lose their nationality and become incorporated in other tribes and perhaps to do so it becomes necessary for them to fight for a recognition. His national pride and patriotism, his peace with other tribes, his home and livelihood for his family, all his interests, every­ thing that is dear to him is associated with his country. THE BOUNDARIES OF THE EARTH [MSS 830; 179.5, NO. 11; Miscellaneous Notes] The region of country inhabited by the Utes has some very remarkable topographical features, and it is necessary to bring out these in order to appreciate their ideas of the form and boundaries of the world. These features are towering cliffs, or bold escarp­ ments of rock, often hundreds of miles long, and hundreds or thousands of feet high [Figure 10]. The faces of these cliffs are in many places vertical. These cliffs are the boundaries or edges of mesas and high plateaux. This region of country is also traversed by deep chasms, the channels of the streams which drain the country. These streams usually have a great depth below the general surface of the country, often hur dreds and thousands of feet. The Grand Caf ., one of the features with which they are very famil' is from four to five thousand feet in depth, and more than two hundred miles in length, and the whole country is cut by a labyrinth of these deep gorges. The Indian name for these cliffs is Mu-kwan-a-kunt. The earth they believe to be bounded on the west by such a line of cliffs. T h a t is, by going beyond the sea in this direction, you climb to a summit of a mesa and then look off from the brink of the cliffs where the world ends. They believe too that these cliffs are very treacherous, that there are projecting rocks at the summit that are delicately balanced and that too inquisitive people in looking over the brink have fallen over and gone — ah! they know not where. The middle of the world is the Ka ibab Plateau, the home of the Pa Utes, or true Utes as the word signifies.^ The eastern edge of the world is a line of cliffs like that on the west. It may seem strange, but in talking with them I have never been able to obtain from them any idea of what they supposed might be the nor thern and southern boundaries—in fact they do not seem to understand what I mean or to appreciate that it is possible for there to be more than two boundaries, those already mentioned. Their usual reply is, " T h e ancients never told us about a northern and southern end to the ground." (This is an Introduction to the section on Ute geography.) [Powell's note, such a section does not appear in the manuscript collection.] M I G R A T I O N [MS 830] The Utes are nomadic. A tribe will move around a grand circuit which has been previously determined in council, often taking for its completion several months or even a year. This constant moving is neces­ sary to successful hunting. [Also] every season has its peculiar nuts, seeds, fruits or roots, and the places where such articles of food are found in abundance largely determine the course of their wanderings. Thus early in the spring when meskelle is in good condition for food their camp should be on the sides of the mountain where that plant is found in great abundance, or late in the fall when the pine nuts are ripe, and the deer are fat, they will be found encamped on the high plateaux. Late in the summer and early in the fall [when] the seeds of grass and various weeds are ripening, and these afford a rich and abundan t subsistence, they may be found camping on the plains. The wise chief or man who is most respected, is the one who has the greatest success in taking his tribe to points where the most abundant subsistence may he found. A special chapter [is] devoted to the means of subsistence hereafter [pp. 39-49]. THE SOUTHERN NUMA 39 T h e Utes of the south are not supplied to any great extent with horses and these perigrinations are made on foot, the men, women and children carrying burthens quite surprising for their bulk and weight. The northern Utes are mounted, many of them having very good ponies. They are also furnished with lodges or tents which are taken with them from camp to camp. A part of the horses are used for riding and a par t for packing. The pack horses will be loaded with an immense burthen of robes and camp equipage and the lodge poles will be divided into two bundles, one tied on either side of the horse to the pack saddle, and the butt ends of the poles dragging on the ground behind. Sometimes the canvas or skin tent will be tied across these, but usually it is packed across the back of the horse. The dragging of these poles over the ground, especially when there are a number of camps moving at the same time, makes a very broad plain track. Such paths are traversed again and again, year after year, until they become well-worn trails and are known as "lodge pole trails" in distinction from those which are usually traversed by the hunters and which are known as "hunt ing trails." It is curious to notice with what tenacity an Indian clings to a trail; a path which has been followed by his forefathers is sacred to him, and though in the constant and rapid erosion of the gulches and sides of the hills and mountains these trails have become very difficult yet he never abandons them when they can by any possibility be followed, even though a shorter and better road is very perceptible. On arriving at a new camp-ground it is a work of but a very few minutes to unpack the horses, hob­ ble them and turn them loose, put up the tents and kindle a fire, the most of which work is performed by the women. One of the most important subjects discussed in the Council is the matter of the route of travel for the season. As it often involves the matter of right or convenience of other tribes, the chief himself, or some of the leading men, are usually sent to consult with neighboring tribes concerning their proposed travels so that there will be no interference on the hunting grounds. In fact this is a source of much disagreement, and many feuds and wars arise concerning their right to favorite regions. Tribes are very tenacious in clinging to their rights over such places, and very jealous of the encroachments of other tribes. When disaffected tribes leave one tribe and join another such disaffected persons, especially if they are of some strength in power or influence, often claim the right to at least a part of their original territory. Usually such disputes require the holding of many councils, and sometimes they are not settled until the whole nadon meets in grand council. MEANS OF SUBSISTENCE [MS 830] The food of the Utes consists of a very great variety of articles such as nuts, seeds, fruits, fleshy stalks of plants, bulbs, roots, inner barks of trees; many mam­ mals, birds, reptiles, fishes and insects. In autumn when the nuts of the pifion pine are ripening, and before they have sufficiently matured to drop from the trees, the cones containing them are gathered and thrown in the fire, where they are left until the cones are somewhat charred, and the nuts partially roasted. They are then raked from the fire and separated from the charred chaff by picking them out with the fingers when they are ready for use. In seasons when these are abundant, great stores are laid away, or cached, for the winter. Usually these nuts receive no further preparation, but some­ times they are slowly and thoroughly roasted in a manner which will hereafter be described in explaining the preparation of smaller seeds. The nuts thus roasted are ground and made into mush by boiling the meal in basket jars heated with hot stones. Sometimes the meal is made into cakes and baked in the ashes. Per­ haps no vegetable food is more highly prized than this. In the region inhabited by the most southem Pai Utes two species of leguminous plants are found in great abundance; the popular names of these plants are mesquite (botanical name [Prosopis juliflora glan- dulosa]) and mescrew (botanical name [Prosopis pubescens]). These shrubs bear great quantities of pods which contain small seeds like the forest locust, the pod itself though much smaller contains a sac­ charine substance something like the honey locust. The pods and seeds are gathered and ground together in a flour and afterward used as mush or made into cakes. Very often these cakes instead of being baked in the fire, are sun dried and kept on hand for quite a lengthy period. The seeds of a very great variety of weeds and grasses are used for food; the method of gathering these will first be described. They are collected chiefly by the women and children. For this purpose a large conical basket holding from two to three bushels is used; it is carried on the back with a strap over the head [Figure 14]. Into this the seeds are placed from time to time as they are collected in a smaller basket of the same shape holding about two gallons. This is carried in the left hand and the seeds are swept into it with a little fan held in the right hand. The ac­ companying cut gives a good illustration of this process [Figure 13]. Sometimes where the plants bearing the seeds are very bushy the entire clump will be pulled up by the roots and is then beaten against the edge of the 40 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 1#'^ &^ 1 FIGURE 12.—Kaibab Paiute camp, Kaibab Plateau, northern Arizona. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA FIGURE 13.—"Wu-nav-ai Gathering Seed"; Moapa Paiute woman, Moapa River Valley, Nevada, September, 1873. This may not be the photograph Powell intended to use; the woman does not have a seed beater in her hand. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) 42 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 basket so that the seeds fall within. By these methods a large basket will be filled in one or two hours where seeds are found in abundance. The gleaner will then repair to the camp where the seeds are win­ nowed. This process is as follows: A gallon or more is placed in a large shallow tray and a handful or two of finely powdered charcoal or ashes sprinkled over them, and the whole is then tossed in such a manner that [as] the chaff is carried to the edge of the tray it it is blown off by the wind. In this winnowing the women become quite dextrous. When the greater part of the chaff has been blown away any little remnant that may be left is blown off with the mouth. Then the ashes and charcoal dust are removed in the same way—that is by blowing with the mouth as the seeds are tossed, and the grains of charcoal are gathered on one side in a line around the bottom of the heap by deftly shaking the whole, and then raked off with the fingers. In this manner from a peck to a half a bushel of clean seed will be separated from the large basket of unwinnowed material brought in from the fields, and not infrequently a day's labor is re­ warded with three of four pecks of seeds. The seeds are now ready to be roasted; for this purpose another and smaller tray is used in which two or three quarts are placed and about the same amount of live coals are raked from the fire into the tray. The woman then seizes the tray with both hands and tosses the whole mass in such a way that the coals are gently fanned and the seeds kept in constant mo­ tion, so that they cannot be burned. This process is continued ten of fifteen minutes until they are thor­ oughly roasted. Many of them swell and burst open so that the bulk is much increased and the seeds that were gray and brown and black when placed in the tray are now of a beautiful white color like a quantity of pop corn. When roasted in this way the seeds are ready to be ground. For this purpose two mealing stones are used, one a flat slab about fourteen by twenty inches in size called a mar; the other a small oblong stone more or less rounded and held in the hands: This is called mo'-a. The woman when grinding sits on the ground sometimes with her legs stretched out at full length, but usually doubled back, so that her toes and front part of her foot are prone on the ground and her heels beside her haunches so that she does not sit upon her feet but quite down upon the ground. The mar is then placed between her legs, the farther edge resting on a tray called [ta-kwi-o-goats; MS 1795, miscel­ laneous notes] (see figs [16-17]). Another tray holding the roasted seeds is near by, and from it she takes a small quanti ty and puts it in the mar and rapidly grinds the seed into a meal, dextrously separating the finer from the coarser and unground seeds, and at the same time pushing the meal thus separated over the edge of the stone into the tray. Sometimes a little child sits by and slowly feeds this mill with a little horn dipper, while the woman works away singing merrily, or scolding her lord or screaming her orders to the household. Sometimes the meal is eaten with­ out further preparation. In such a case, the tray is placed in the camp where the household gather about it, each one helping himself by taking up a small pinch with his t humb and two fingers and deftly tossing it into his mouth. Mark, I say "tossed into his mouth" for it is quite rare that such food is placed there, as it is thrown in with a jerk. ^ ^ At other times the meal is cooked in a kind of mush, for which purpose it is placed in a basket jar , and bofled with hot stones, in which form it is usually eaten with horn spoons, without waiting for it to be cooled. It never ceased to be a matter of astonishment to me to see how this hot boiling mush could be eaten, without producing any signs of pain from burning or scalding, which seemed to be inevitable. Still another method not in very common use, is to make this meal into a kind of cake and bake it in the ashes. (Follow with description of seeds) [Powell's note, section not found in collection.] There is a species of plant in this country known as Spanish Bayonet, or Soap Plant, which grows very abundantly on the plains. It bears a fruit much re­ sembling the paw-paw of Kentucky and is quite as rich. It is often eaten raw or roasted in the ashes. I t is also gathered in large quantities and crushed with the mealing stones and pressed into large lumps or rolls, or sometimes into large bars like huge plugs of tobacco and then dried and kept for future use. A species of cactus {opuntia) is very abundant in some parts of the country and it bears a beautiful crimson apple; very juicy and quite luscious. The fruit is beset with minute spines which are barbed. In gathering this fruit great pains are taken to divest them of their armiture [sic], and a little brush is made of a bundle of wire grass for this purpose. When the spines are carefully brushed off the fruit is gathered into a basket and carried into camp where the juice is expressed from the pulp which is afterwards formed into rolls or large lumps and sometimes dried for winter use. Raspberries, Strawberries and Buffalo berries are gathered and eated raw, or sometimes the juice is expressed for wine, and the pulp is made into cakes. At other times these fruits are ground with the seeds so that the meal is formed into a kind of paste which is eaten without being further cooked. Again these berries are bofled with mush, making a favorite dish. THE SOUTHERN NUMA 43 pi*<^^''^^- >;**»^y^'»»>"*^*^-^ar'-. FIGURE 14.—"Women Seed Gatherers" Kaibab Paiute, Kaibab Plateau, northern Arizona. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) 44 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 15.—Women carrying water; Kaibab Paiute, Kaibab Plateau, northern Arizona. ( J . K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 45 FIGURE 16.—Women grinding seeds; Kaibab Paiute, Kaibab Plateau, northern Arizona. (J. K. Hillers photo­ graph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) 46 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FiGtJRE 17.—Kaibab Paiute family; woman grinding seeds. Kaibab Plateau, northern Arizona. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) The berries of the rose bush and cedar tree are roasted and ground and usually mixed with their meal. Squashes are sometimes cut up and boiled with their vegetables or meats, but usually they are roasted in the fire. Great quantities of them are cut into strips and dried and then bound into bundles and cached for winter. The mesquelle is a very important article in the food of these people (botarrical name [Agave ulahensis]). The Indian name for this plant is Tant. The season in which it is found is one of great scarcity, for it usually formed in the spring, and the regions where it is found in abundance are often called Ta-mun Ka-ni'-ga. The plant has a fleshy stalk or crown, from which spring a number of bayonet shaped leaves and from the lower part of the stalk, fine roots penetrate the ground. A large seed stalk rises from the centre of the crown, the last year of the life of the plant, which derives its chief nourishment from the store of ma­ terial previously prepared in the crown. Early in the spring, before this plant starts its growth, this stalk is very rich, and it is then when it is gathered for food. The older the plant is before the stalk is started, the richer it will be found, but after the stalk is grown it is no longer valued. The plant is gathered by taking a sharp stick and driving it down with a large stone through the crown, and then the mesquelle is wrenched from the ground, and whilst it is yet on the stalk the bayonet leaves and rootlets are tr immed off. When five or six crowns THE SOUTHERN NUMA 47 are thus gathered on one stick they are carried into camp. There they are roasted in the ashes. When roasted the whole is composed of a treacle-like sub­ stance held together by a great number of fibres. They are placed on trays and cut into strips and the saccharine material is sucked out. I once heard a white man say that this way of eating the mesquelle was very much like sucking molasses with a straw broom. This food is considered a very great luxury by the Indians, and the time of gathering iheyant is a season of great festivity. In early spring they repair to the region where it is found in abundance, and collected in great quantities. Many bushels are sometimes brought into camp by the tribe in a single day. While the women are collecting the plant the men dig a pit, and in it they build a large fire and the pit is kept full of live coals and hot ashes. Just at daybreak these embers are raked out to the sides so as to form a deep hollow in the centre and into this the crowns are thrown and covered with the coals and ashes. Stones which have been previously heated around the fire are then thrown over them, and the loose dry earth about the fire is piled over all. All this is done with some ceremony. Here the plants are allowed to re­ main for twenty-four hours. From time to time a woman will thrust a stick into the mound and stir it up a little as if to give vent to gases that may have generated within. At dawn the next morning the yanl is ready for use and the little tribe gathers in a circle around the heap and sings the yant song and dances iheyant dance, which lasts for an hour or more. Then the pit is opened and they have a great feast. The dancing and singing and feasting is continued until the whole pit is exhausted, and another collec­ tion is then made. Old camps in these regions are everywhere marked by these pits filled with embers. The fleshy stalks of several species of cactus and especially the leaf-shaped stalks of the opuntia are often roasted in the coals or boiled for food. The bulbs of the wild potato (botanical name [prob­ ably Oreogema linearifolia, called wicu'na 'a in Paiute]) and roots of the Tampa, the wild onion, a species of iris, a species of yucca or Spanish bayonet and other plants are used as food being prepared by boiling or roasting, and the leaves of various weeds are used as greens, being boiled with meat. In the spring of the year when the sap of the pine trees begins to flow between the bark and the harder wood there appears a mucilaginous substance which is destined to form an additional growth to the tree. This material is very sweet and probably affords much nourishment, and this being a season when food is unusually scarce among the Indians they often re­ sort to this store to eke out a scanty subsistence. An incision is made through the bark in a ring around the tree a little higher than the collector's head and an­ other near the ground, then the intervening bark is stripped off and from the inside a mucilaginous sub­ stance is scraped and eaten. Sometimes the collector carries slabs of the bark into camp. In one or two in­ stances I have known it to be mixed with the seeds and meal in preparing mush. From the common reed of that country there exudes a saccharine juice which forms in little pasty drops around the joints. This is popularly known as honey- dew. The Indian name of the plant is Pa-gump, literally water tube. Honey-dew they call Pa-gump pai-av. Pai-av means sweet, which word is also used for the name of sugar. These roots in certain seasons when honey-dew is abundant, are gathered in large quan­ tities and beaten with flails and the little drops of pa-gump pai-av collected, and are considered a very great delicacy." ANIMAL FOOD The flesh of the grizzly bear is esteemed very highly, and the hunter who succeeds in killing one is con­ sidered a great hero. They are now killed by fire arms but the Indians aver that they were formerly killed with arrows, and they tell many stories of the prowess of their fore-fathers in attacking and killing these huge animals. It seems that all the men of the tribe turned out on such occasions. The flesh of the elk, antelope, mule deer, mountain sheep, beaver, otter, three or four species of rabbits, badger, prairie dog, porcupine, and some other ani­ mals are deemed to be good food. The wolf, fox, swift, mountain lion, wild cat and others are eaten only in times of great scarcity but when very hungry the Indian will refuse no kind of meat. The Indian as a hunter exhibits great patience and his success is due chiefly to this characteristic. He walks in a crouching attitude through the woods or over the plains with almost noiseless step. His prac­ ticed eye discovers the tracks or sees an animal at a great distance, and when the game is discovered he will walk around for a long distance to get in such a position that the deer will be to the windward. Great care is taken to crawl upon the deer so as not to frighten him, and for this purpose an Indian will often crawl upon the ground many hundred yards so managing that the little trees and bushes even, or the inequalities of the ground, will cover his approach. He never discharges his gun or shoots an arrow from a distance, but if the deer occupies some posi­ tion so that he cannot get quite near enough to him without exposing himself he will lie down and gently wait until his position is changed, even though it may be necessary to wait in such a place for hours. 48 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 When any large game is kflled it is sometimes skinned, dressed, cut into pieces, and hung up on a tree, the hunter himself rarely carrying but a portion into camp. This is done very quickly and the Indian proceeds on the hunt. When he returns to camp, as he usually does without game he seems to be able to describe on which [tree] it is cached in such a way that the woman can go to it unerringly. When a party goes out to hunt in company he who may be successful in kifling the game is entitled to the skin but the flesh is divided equally among all the people. When it is brought into camp, the success­ ful hunter himself cuts up the game and sends the several portions to those persons to whom it should be given. Clubs, javelins, sling stones, and arrows were formerly used by the Indians in the hunt, but afl these articles except the bow and arrow are now superceded by fire arms. They still use a small stick like a cane with a curved handle for the purpose of pulling rabbits from their burroughs. The sage plants of the territory inhabited by the Utes are the homes of vast numbers of rabbits, and they have means by which a great many of these are caught. They form a very important article of food and their skins are made into robes. The fibres of two or three species of plants are twisted into cords and with these cords large nets are made, something like a fishing seine about three feet wide and from four to six hundred yards in length. Often a number of such nets are used together. They are placed so as to enclose a semicircular piece of ground, the whole length of the combined nets often being more than half a mile. Wings of brush are then extended on either side, and the whole tribe, men, women and children, turn out and surround a large space, proba­ bly several square miles, and advance concentrically toward the net beating the bushes and shouting and screaming. The rabbits are started up and they shoot at them with arrows, killing one now and then, and driving the remainder into the net where they are entangled and shot. From two or three to twenty rabbits may be caught at one drive in this way. The owner of a section of net is entitled to the skin of the rabbit caught in his portion, but the meat is divided among all the families of the tribe. Another little net is used. [It is] sack-like in form with its mouth pinned or staked over the burrough of the rabbit, which on coming out is entangled in the meshes of the snare. In seasons of the year when the skins of these rab­ bits are comparatively worthless for clothing, the flesh is prepared for eating by throwing the rabbit on the fire without removing the entrails or taking off the skin. The fur is soon burned off and when the body is fairly warmed through it is ready to be eaten. It is then opened and the entrails taken out. T h e intestines are emptied of their contents by taking the long gut betv/een the fingers which are tightly com­ pressed. The paunch is cut open and turned inside out. They are then put on the fire and roasted to a crisp and are considered the most desirable par t of the animal except, perhaps, the brain. The blood of all animals is carefully preserved, being often boiled with the mush, or roasted after coagulation. When it is not deemed desirable to preserve the skin for other purposes it also is eaten. Of larger animals, great pains are taken to break open the bones containing marrow which is highly esteemed. Lizards are used for food in seasons of scarcity. They are killed by throwing stones or clubs at them, or are shot with arrows. Many are caught with hooks which are used to pull them from the crevices in the rocks. The region inhabited by the Utes swarms with these reptiles and in warm seasons they may be caught in great numbers. Sometimes they are collected for winter use, and for this purpose they are arranged in long strings by hooking the tail of one into the mouth of another. Then the strings are hung up on the branches of trees to dry, and when thoroughly dried they are laid away in this form or ground with mealing stones and preserved as flour. Horned toads (species rhynomosa [sic; Phrynosoma spp.]) are sometimes used in the same way but only in cases of great want. Turtles are usually cut out of their shells which last are used for bowls. The flesh is then bound with the inner bark of the cedar and toasted in the ashes, or sometimes boiled. I am told by the Indians that snakes are sometimes used for food but I have never witnessed it myself. Grasshoppers and crickets form a very important part of the food of these people. Soon after they are fledged and before their wings are sufficiently de­ veloped for them to fly, or later in the season when they are chilled with cold, great quantities are col­ lected by sweeping them up with brush brooms, or they are driven into pits, by beating the ground with sticks. When thus collected they are roasted in trays like seeds and ground into meal and eaten as mush or cakes. Another method of preparing them is to roast great quantities of them in pits filled with embers and hot ashes, much in the same manner as yant is prepared for consumption. When these insects are abundant , the season is one of many festivities. When prepared in this way these insects are con­ sidered very great delicacies. Ear th worms gathered in the same way and treated as lizards are very often dried for winter use.^" THE SOUTHERN NUMA 49 Birds eggs are eaten wherever found and if incu­ bation is nearly complete they are much preferred. T h e Indian is very fond of a general stew. Into this he will often put seeds, fruit, meat, various kinds of worms, insects, lizards, toads, and any thing else that may have been collected during the day, and the greater the variety the more thoroughly is the stew relished. I t will thus be seen that these people have a very great variety of food, but it must not be understood that he has any such variety at a single meal. In fact a meal is usually made of one variety only which is eaten in great quantities. Their regular time for partaking of their meals is early in the morning and about dusk in the evening. The provision for the morning meal is usually made over night. On rising in the morning they first listen to a short harangue from the chief and then at once proceed to eat. If at any time during the day an Indian may be hungry he helps himself to whatever may be found and very often members of the tribe or strangers who may be present will gather around the camp fire of the chief or some principal man who may be well supplied and they will all feast until late in the night, gorging themselves with food in the most disgusting manner . T h e Indian can save food for future use only by caching it. As long as it is in camp it is common property, or at least it would be considered very ill mannered indeed to not offer a portion of it to any one who might be destitute. A cache is a hiding or storing away of any articles of value which may be used at some future time. When the season for gathering seeds is passed many of the baskets used for this purpose are thus placed away to be ready for next year, but stores of food are the principal objects thus temporarily put away. I have observed two methods of making caches; one was to dig a hole in the ground, and in it place the articles to be preserved. It was then covered with stones, and sand raked over the top. Then a fire is built over this and kept up perhaps for two or three days which serves a double purpose first to hide all evidences that might otherwise have appeared to indicate the position of the cache, to persons who might be passing, and second, which is the principal cause as asserted by the Utes, to destroy the odor by which wolves or other animals might be attracted to the spot. Many caches are made in caves and crevices, which are everywhere to be found in this region of canons and cliffs, the seeds or other articles being placed in baskets or sacks, and sometimes covered with bast of the cedar, and over the whole a huge pile of stones is placed. It should be remembered that this climate is exceedingly arid, and if these caches are properly secured from rain they remain permanently dry. I once discovered a basket in a- little cave in Still Water Cafion, a few miles above the junction of the Grand and Green [rivers] made by a people who inhabited this same region of country at a period anterior to its occupation by the present races, a people who had fixed homes, and although it after­ wards crumbled to pieces, due to rough usage in pack­ ing, when it was found it was quite entire, without mould or perceptible decay. I am inclined to believe that it had laid in the cave many centuries. A cache in the rocks or cave is called To-go'-i. A cache in the ground is called U-rai'-go-i. The people of the same tribe never disturb a cache belonging to one of their own number although it seems that no pains are taken to conceal their situa­ tion, but they are probably so thoroughly hidden, others would rarely discover them. Most of the tribes of Pai Utes still continue to cul­ tivate the soil to a greater or lesser extent, raising ka-mout, corn, and squashes. The little patches of ground selected for this purpose are situated in the vicinity of springs which are utilized for purposes of irrigation. Corn is planted sometimes in the sand eighteen or twenty inches deep; two or three seeds are planted in a hole, and when the plants come up, they branch just below the ground, so that there are usually fifteen or twenty stalks and each one will often bear a small ear of corn. After planting no further attention is given to any of the crops until they are harvested. ^ ^ Doubtless in former years before the introduction of fire arms, all the Indians paid much more atten­ tion to this mode of gaining a subsistence. An old man told me this and mourned greatly the degeneracy of his people and aflfirmed that they were much more prosperous and happy in the old days when they lived quietly and cuflivated the soil and had renowned chiefs and many great warriers. [INTOXICANTS] I have before mentioned that the Indians made wine of the cactus apples. For this purpose they are gathered in great quantities. When the women have brought in perhaps a dozen bushels, a large flat stone or slab is selected, and in this a little groove is etched; handfulls of fruit are placed upon it, and the juice is expressed by a grinding motion. The wine is col­ lected in basket jars and sometimes preserved for a length of time until it has fermented. A wine is made of mesquelle and raspberries and raspberries and strawberries in the same way but these 50 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 latter in small quantities only. As long as it lasts an Indian is very hospitable with his jug of wine and has many revels during the long pleasant evenings of autumn. The seeds of the Stramonium [Datura] are chewed and sometimes eaten and produces intoxication. From the two or three instances which I have noticed this intoxication is a wild delirium. A person under this influence is called by the Indians a mong ai'kunt or lost man, and they use the same term in respect to a person who is drunk with whisky. Two plants are used for smoking, one called by the Indians Tsaw-wap (botanical name [Nicotiana attenuata, sawak'^a^apt in Southern Paiute]) and the other Ta-ma-nump (botanical name [unidentified, but probably Mansanita]). Either of these plants may be used separately or they may be mixed. Their pipes are elsewhere discussed. G O V E R N M E N T [MS 830] I shall use the word Tribe to designate any number of Indians that acknowledge the authority of one head or chief and who usually encamp together. Among the Ute such tribes are not permanent or­ ganizations. Any man of influence may become a chief and gather about him a greater or lesser number of adherents who follow him in his travels and submit to a greater or lesser extent to his authority, so a tribe for very trivial reasons may be divided into two or more. It is the case among all the Ute with whom I have become acquainted, that a number of tribes recognize a common head. [For example,] White River Ute, as they are known to the Indian De­ partment, being those tribes which receive their an­ nuities at the White River Agency, were, when I knew them in the winter of 1868 and 69, divided into three tribes. One tribe recognized Co-lo-row as their chief, another recognized Tsok-wi-outs, and the third Douglass. The body known as the Uinta Indians were com­ posed of two tribes, one recognizing Tav-wi as their chief, the other Antiro [Figure 18]. There was another band usually called Red Lake Ute and sometimes Shib-e-ritches that held their allegiance to Black Hawk, or as he was known in Indian language, Nu-ints, but all of these tribes recognized a common allegiance to Tsow-wi-ats. A collection of tribes acknowledging allegiance to a head chief, I shall designate as a nation and a collec­ tion of nations speaking a common language though differing somewhat in dialect I shall call a family of nations. All of the Utes in central and southern Utah, and most of those in northern Arizona are now organized into 15 or 20 tribes recognizing Ta-gu or Coal Creek John as principal chief. Of these tribes, I have become well acquainted with the following. The Ta-gon Utes, perhaps the largest tribe of this nation, of which Ta-gu is the immediate or tribal chief; the Un-ka-ka-m-guts of Long Valley the chief of whom is Chong; the Kaibabbits—chief Chu-ar-ru- um-peak, Sheavivits, chief Kwi-tous. U-ainuinls, chief Running Water.^^ Each tribe usually has an Executive Chief, and a chief of the Council, and sometimes a W a r Chief though usually the War Chief and Executive Chief are one. The Executive Chief directs the march in the moving of the tribe from place to place, and to a greater or lesser extent organizes the hunting parties. It is often deemed wise to split up the tribe temporarily into two or more parts for greater success in hunt ing or for the purpose of extending over greater region of country where seeds, fruits or berries are some­ what scarce, and there are usually in each tribe sev­ eral sub-chiefs who are expected to take charge of such subtribes. The Executive Chief, if of great influence, may be governed only to a very limited extent by the Council, but usually this chief only executes the will of the leading men of the tribe. All questions of im­ portance are submitted to the Council. This is com­ posed of the principal men of the tribe; they gather about the camp fire of the chief and discuss such questions as what place they had better move to next, or whether the tribes shall engage in hunting, or col­ lecting seeds, or whether it would be well for a few of the party to take out such peltries as they may have to some peltry store to exchange for such articles as they may need. Usually such questions are discussed very informally, and having heard the opinions of such persons as may wish to express them, the chief gives his ideas and this is considered the decision. Should any number of them consider themselves ag­ grieved by such decision they go off from the tr ibe and form a new one. This however is very rare. W h e n the tribes split at all it is usually at the death of the chief. If the question to be discussed is considered of grave importance or involves subjects in which other tribes are interested, the Council [chief] presides— that is he is chief of the smoking ceremonies and opens the discussion by expressing his own opinions, and in such cases his opinions have much more weight than those of the Executive Chief. (I will hereafter describe the Council.) The chief of the Council is especially charged with the teaching of the mythology and he usually haran­ gues the people about their duties, labors, or morals every morning commencing at dawn. The War Chief is some man who has signalized THE SOUTHERN NUMA 51 himself in battle and often has no authority, though revered for his bravery and prowess. But if he is also considered a man of good judgment he is expected to lead the braves in batUe, to plan an attack or de­ fense. T h e power which holds the people together is de­ rived from two sources, first the influence of able men, and second, a spirit of obedience which is inculcated with great care, especially by the chief of the Council; he often harangues the people on this subject and cites the authority of their mythology to substantiate his arguments. T h e elder people constantly inculcate habits of obedience in the younger. An obedience to the Council and chief is deemed to be a great virtue. I cannot state this fact in a light stronger than the facts warrant . Among the Indians there are no police officers, no written laws, no courts of justice in any such sense as would be understood in civilized com­ munities, but a profound sense of the duty of obedience to leaders and superiors exists. When a tribe has for its chief a man of ability, his authority is very great and he may with impunity take life at his will. With a tribe which has not had its organization demoralized by contact with the Whites, no Indian would think of taking a journey or going on a hunt or do any other important act without [the assent of] his chief. But any Indian or number of Indians may at any time, if he becomes dissatisfied with his chief or tribe, leave it and join another. As far as I am able to discover, such action is never resented. MORNING ADDRESS [MS 830; title was supplied by Hewitt] At dawn every morning the chief of the Council calls on all the people to attend to his words and he gives them some good advice. Perhaps there has been some quarreling or bad feelings in the camp and he exhorts them to be friends, and cites the actions of the ancients to give point to what he may say. Or he directs them what they should do for that day— to gather seeds perchance, or fruits, or hunt, still enforcing what he may say by reference to the his­ tory of the ancients. While he is thus haranguing the people in a cant tone they sit by their own fire and listen very attentively but do not collect in a body. Perhaps you may notice at such a time an old man or woman will call the attention of younger persons and tefl them to hsten, that " the talk is good." COURTSHIP AND MARRIAGE [MS 798 cf. MS 1795, NO. 4, p. 10] There are two methods of marriage. One is to steal the maiden and the other is to fight for her. Even if the maiden and all her friends are willing there is always a semblance of disapproval and so it is neces- cessary that the girl should be taken by one of three methods. There are two words for marriage, one signifying pulling, the other conquering. The fighting occurs when there are rivals. Two men desire the same girl, and it is arranged that they shall determine the matter by wager or battle. Each party enlists a number of his friends and they meet at some appointed place, perhaps in [illegible] and have a feast and dance. Then one of the suitors walks out into the plain and in boastful language chal­ lenges his rival, ending with the expression, A-near, ti-tik-a-nump-kwaik-ai-ger "Fighting is the tool by which I gain my living, I tell you!" Then the rival steps forth boasting of his prowess, and of that of his friends and ending with the same expression A-near-ti-tik-a-nump-kwaik-ai-ger. "Fight­ ing is the tool by which I gain my living I tell you!" and the combat commences. No weapons are allowed and when either champion falls not another blow must be struck, but the con­ queror immediately repeats his challenge, and another champion enters the ring, and so the fighting is con­ tinued until one or the other of the parties is con­ quered. Fair dealing in these contests is always in­ culcated, but it often happens that in the heat of the contest one or the other of the party does something which is considered against the rules and a general fight in terrible earnest ensues. One of the parties may attempt to seize the girl and carry her off, and they pull and drag her about, often treating her most shamefully, and sometimes to make a final settlement of the difficulty someone plunges a knife into her heart. The girls are invariably married very young, and when the elder sister is married, and she is always taken first, the husband is entitled to all the sisters as they grow up and come to a marriageable age. But the oldest son is also married first, and all his brothers as they come to a marriageable age are also entitled to his wives, so that a family of boys marries a family of girls, but usually a division of the girls is made among the boys, though this is not always the case. Still as they come up, he may have to fight for them, and may be willing to relinquish them without a fight, but such is not usually the case. Polygamy is still farther practiced among them as the women who are captured in their wars are taken by their conquerors as wives and are treated as slaves. 52 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 18.—Antero's Encampment, Uintah Basin. (J. K. Hillers photograph, probably 1874; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 53 H O M E [MS 830] The Ute name for his home is Kan-ne-ga or Kar-re- ga, usually contracted to Kan, the word meaning a sitting or staying place. The northern Utes have tents [Figures 18-19]; the material of which these are made—canvas—is now furnished by the Govern­ ment, but formerly they made their tents of Elk skins. These tents will hereafter be more fully described. Those tribes which inhabit southern Utah and north­ ern Arizona live in bivouac. Their only shelter is made of boughs and bark, a very imperfect protection against storms [Figures 12, 16, 20-22]. A few boughs of the cedar, and perhaps bushes of the sage or other herbaceous plants will be thrown up so as to form a semicircular bank of brush under the overhanging branches of a low tree. In the centre of this a fire is placed. In cold weather the family will crowd about the fire, and sleep at night in a common huddle or pile. The camp-ground is generally selected in the vicinity of a spring or stream of water and in a grove which furnishes partial protection from storms and affords fire-wood in abundance. There will be ten, twenty, thirty or forty families in the tribe, and each one will have its bivouac under the trees. In very cold weather the inner bark, (a kind of bast) of the cedar, which can easily be gathered in great quantities, will be placed on the outside of the bank of brush and piled in the limbs of the tree overhead so as to form a roof, an imperfect shelter from the rain. The site of the camp is never selected in low ground. They usually prefer a position on the sides of the hill or mountain, and they will carry water many hundred yards rather than camp in the low ground among the willows. In the cliffs found everywhere in this country, there are many half-dome shaped cavities or shallow caves, and sometimes in the inclement season the Indians repair to these for shelter. But they consider such places unhealthy, or rather a great many of them are supposed to be the home of spirits, and they have many legends concerning them. Many are held in such supersititious awe that they never enter or ap­ proach them; still there are a few that I have seen occupied. They call these hollows in the rock Toun- kan or stone houses. It is very rare that a site for a camp is occupied a second time and though they all go again year after year to camp near the same spring or small stream they invariably seek a new site for their bivouacs each time. When they leave a camp their bivouacs are not destroyed and so on coming to a customary camping place of the Utes, it gives the appearance of having been occupied by a very large tribe, and persons are easily led to suppose that thousands have been encamped there when in fact perhaps a small tribe of a dozen families have been the only persons who have occupied the ground for many years. In camp an Indian never builds a large fire; he prefers to sit very close to a small one and expresses great contempt for the white man who builds his fire so large that the blaze and smoke keep him back in the cold. TREATMENT OF THE SICK [MS 830] The Utes do not understand a disease to be a con­ dition or state of the body, but to be an entity, a some­ thing which takes possession of the person to do him evil. Knowing this, it will not seem so strange that these people use no remedial agencies or medicines. This is true at least as far as I have been able to dis­ cover. Their treatment of the sick consists of exorcisms to drive away the evil being which is supposed to have taken possession of the person. But there is one habit among the Northern Utes, which has been probably derived from other Indians, that seemed, when I first discovered it, to have been an exception to this rule. They are in the habit of steaming and sweating for the purpose of curing colds. Their method of doing this is as follows. They build a shelter of boughs which may sometimes be covered with a blanket or robe. Water heated in a vessel with hot rocks is placed between the feet of the patient who sits under this shelter, and a blanket is thrown around him so as to cover the person and the vessel of water. In this way he is thoroughly steamed, sometimes re­ maining from one to two hours, while an attendant from time to time changes the hot rocks in the vessel of water. I have myself observed this treatment fre­ quently but I am told by others who have witnessed the practice that sometimes the person after having been steamed will plunge into cold water. This may or may not be so. On talking with the Indians themselves concerning this custom I find that they suppose it to be a very eflficacious method of driving away certain evil spirits and I have noticed that they usually invest it with ceremonies—smoking, incantations etc. Still another way of driving away these beings is to scarify the back, sides, arms and legs of the patient with sharp flints. [The] Sut-kwi Tow-ats, or Medicine Man is the operator in such cases, [but] sometimes has assistants make the.se rude incisions while a circle of Indians are employed in incantations. It is an interesting fact that although these Indians are usually supplied with knives, I have never seen them used for this purpose. But, in three or four cases that I have witnessed, flints 54 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 19.—"Home of Ta-vah'-puts, Head Chief of the Uintah Ute," Uintah Basin. (J. K. Hillers photo­ graph, probably 1874; Smithsonian Institution, National Anthropological Archives, Bureau of American Eth­ nology Collection.) THE SOUTHERN NUMA 55 FIGURE 20.—"The Home of Ta-peats." Vicinity of St. George, Utah. (J. K. Hillers photograph, 1873; Smith­ sonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) 56 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 21.—"Summer Home Under a Cedar Tree." Chuarumpeak (second from left) and his family. Proba­ bly near Kanab, Utah. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 57 were used and I have been told that a common knife would be of no avail in these cases, but the instrument must be of a peculiar kind of stone called by the Utes To-pi, or black knife. (This is a knife made of Ob­ sidian.) There is still another method by which the patient is tortured, and that is by burning. Live coals are placed upon the flesh, and the Medicine Man keeps them aglow by fanning them with his breath until a fearful sore is made, and then new coals are placed in a fresh place until quite a number of blisters have been formed. Usually these sores are made from the neck down the central line of the back for the whole length of the body, and ten or twenty such blisters are formed. In other cases where the disease seems to be very obstinate, such blisters are seared from the shoulder down [the] outside of the arm to the hand, four or five inches apart on both arms, and on both legs from the hip to the ankle. In obstinate cases of chronic disease such blisters will be burned again and again, and in healing they will be covered by a patch, an inch or more in diameter, and thickened skin forming a very hard callosity. The Indians will often exhibit these and show much pride in boasting of the fortitude with which they bore these cruelties. There are still other methods of driving away these evil beings as by jumping upon the patient or pressing upon his stomach with the knee or beating him with clubs. All these tortures are accompanied by exor­ cisms composed of incantations, violent gesticula­ tions and other ceremonies, some of which I will now describe. I can do this best perhaps by describing some scene which I have witnessed. In December 1869 [sic. 1868], with a party of fifteen persons, I was encamped on White River in the northern part of Colorado Territory. A band of Ute Indians spent the winter in the vicinity of our camp and visited us almost daily. At one time their tents were but a few hundred yards from our cabins. There was much sick­ ness among them and nights were largely devoted to these exorcisms and incantations, and I frequently went among them for the purpose of witnessing the ceremonies. At first they were rather shy of me and seemed to think my presence not at all desirable, but I took great pains to exhibit no lack of faith in what they were doing and showed great desire to learn, so that they finally came to consider me in the light of a learner and as wishing to become a great Medicine Man, and I took quite an active part in their performances. One cold winter night Douglass, the chief, came to my cabin and invited me to go with him to his tent where, he informed me, there was a young man very sick and that the tribe were assembled for the purpose of driving away the evil spirits. Taking with us two or three companions, we repaired to a large tent where we found the sick man lying by a fire and twenty or thirty Indian men and women gathered in a circle around the fire inside of the tent. We went in with Douglass and all took places in the ring. Soon the Medicine Man came in. Before his arrival there was much laughing and talking as is usual about an Indian camp fire, but as the old Sut-kwi Tow-ats approached all converstaion was hushed and he was recieved in profound silence. He brought with him a pipe and a bundle of small sticks, about a dozen in number, each one of which was painted in spots and stripes of vermillion. These he placed in a circle about the fire, sticking them in the ground so that they would stand up. Then he filled his pipe, and taking one of the sticks, held it in the fire until it was ablaze and with it lighted his pipe. Then extinguishing the brand, [he] placed it in the ground in its original position. After taking half a dozen whiffs he handed the pipe to Douglass, who also puffed it for a few moments and then handed it to me, and after I had smoked I passed it to the per­ son on my left, and so the pipe went around the circle. From time to time as the pipe was exhausted, it was refilled by the Medicine Man and lighted with one of the painted sticks. In all these ceremonial smokes great care is taken that the pipe shall pass around from right to left or "in the direction in which the sun travels" as it is explained by the Indians. In this way the smoking continued for about half an hour, and during all that time complete silence was observed. During the progress of this smoking ceremony each person went to the fire, took a little ashes in his hand and with it rubbed his belly vigorously, then resumed his place in the circle. Then the pipe was laid down by the fire, the Medicine Man stretched himself upon the ground, the crown of his head against the crown of the patient and his feet extended in an opposite direction. When he had fairly placed himself in this way he set up the most horrible howling, which was continued for a few moments, when he rose again and commenced a chant. At that time I was not sufficiently acquainted with the language to under­ stand the words of this chant, except that I found out the meaning of one clause which was often repeated, "Go up the cafion" "Go up the caiion." The men and women in the circle all took up this chant and repeated it again and again in a monotonous way for more than a half hour, but as soon as they were able to carry the chant without their leader, he com­ menced a chant of his own, or rather a series of bowlings. His language I could not understand— possibly it was no language. While howling in this way he extended his arms over his head, then, swaying his body in great contortions, leaped into the air, fell upon the ground, and writhed about in the dirt and 58 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY A . mc NUMBER 14 FIGURE 22.—Southern Paiute encampment near St. George, Utah. (J. K. Hillers photograph, 1873; Smith­ sonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 59 ashes. Then [he] would spring up again, point his finger out of the tent, [and] make violent gestures as if he was driving some being thence through the door. This he continued, all his motions increasing in vigor, and vehemence becoming greater and still greater, until he was wrought into a state of intense frenzy, and at last he fell down as if exhausted. But in a few minutes more he rose again, filled his pipe and lighted it from one of the painted sticks, and the ceremony of smoking was resumed. Unlike the first, this ceremony was accompanied by chatting and pleasantries, and it was quite a re­ lief. When the smoking ceased again, the old man started the chant once more. The people forming the ring took it up and then he left them to carry it alone, resuming his violent vocal and physical exer­ cises. It was curious to look around and see the different feelings exhibited by the different persons. Some of the party seemed to be intensely absorbed in the ceremony, and impressed with the solemnity of the occasion and sang with great unction. But the majority, perhaps, sang very mechanically [and] seemed to think that the whole thing was quite a matter of form. Three times this smoking and singing was performed with no important variation that I could perceive, the fourth time the old man rolled his patient about on the ground, jumped upon him with his knees, pressed him with his hands, clasped him in his arms with all his power, lifted him up some distance from the ground and set him down again violently and all the time kept up a most hideous screaming. Then he stretched his patient out upon the ground once more at full length, and going to the back of his head, parted his hair and sucked at the skull as if he ex­ pected to extract something from the man's head. When this was done he arose, walked to the door of the tent, and extending his hands a litde way outside, seemed to blow a something from the palm of his hand which he had previously taken from his own mouth. Then he returned to the tent, walking back­ wards, but with averted head, and making motions with his hand, the palm turned away from him as if he was forbidding some one to enter, and occasionally turning his face again to the door, shutting his eyes and blowing something back. At the same time all those who were in the circle waved back some imag­ inary being as if to prevent them from coming into the tent and they also would blow. In like manner he sucked at each of the patient's heels and after ap­ parently extracdng something there—from [went] through the same performance, pretending to carry it out doors and blow it away and then pretending to prevent it entering the tent by gesdculadons and blowing it back with his mouth, all the persons in the tent joining in this as before. On returning to the tent the third time he filled his mouth with water and set up a gurgling sort of howl, most terrific, swaying his body back and forth and to and fro, leaping into the air, tumbling onto the ground until he seemed to be in a state of utter frenzy. All this time the circle kept up the chant. Then once more he knelt beside the patient, and commenced a process of ex­ tracting by suction an evil spirit from the man's navel. Finally he seemed to have it—to have got it into his mouth, and this time he spit it into his hand and carried it out of the tent, his head averted again, and with the other hand dug a little hole in the ground in which he placed the evil spirit and covered it with dirt. This time on returning he exhibited signs of great rejoicing. It was very evident that he had now succeeded in extracting the U-nu'-pits. The general blowing of the mouth and waving back with the hand was taken up by all the people in the tent for a short time. Then the old man took from the fire a hand full of ashes and, standing in the doorway of the tent, scattered the ashes to the wind with an exclamation which I did not understand, each person in the tent following his example. Then the gesturing and blowing were renewed and finally they all sat down once more to a general smoke and chat, and I was now informed that they had had great success. I took particular note of where this evfl spirit was buried and after our smoking was finished and I was ready to return, I sent the men out with directions to raise some kind of noise so as to attract the at­ tention of the Indians and thus give me an oppor­ tunity to examine this evil being. In this the men were quite successful and while the attention of the party was elsewhere engaged I exhumed the evil spirit and was greatly surprised to find that it was a little fossil shell found in great abundance in this region of country—an Athyrus subtillita. Late in the fall of 1872 our camp was at the foot of Mount Trumbull near a water pocket in the basalt known by the Indians as U-nu-pin Pi-ca-na or Witches Wefl. We had with us six or eight Indians who had buflt a camp fire of their own a little to one side of the general camp. After supper I was sitting with the Indians about their fire, note book in hand, studying the conjugation of certain verbs. Suddenly the con­ versation was hushed and the Indians were noticed to gaze out into the darkness in great terror. O n my asking the cause of this consternation they beckoned to me to be silent. Soon Chu-ar-ru-um-peak, the chief, took his pistol from the holster and discharged it into the air. Another who was armed with a bow and quiver of arrows, shot an arrow into the darkness; 60 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 • / * ^ ^ , ' V .^y*P^\ -^itK&li^JL:; .. ^ •*;. *'^ \J;i^ :0.A i . ^ 3 • ' FIGURE 23.—"Game of Wolf and Deer." Probably Kaibab Paiute near Kanab, Utah. (J. K. Hillers photo­ graph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 61 then each one took ashes from the fire scattered them in the wind and puffed from their mouths as if to prevent some one from approaching. When this was done I asked them the cause of all this and they replied that they had heard an U-ni'-pits or evil spirit, and this would keep it away. This will illustrate many like ceremonies which I have observed. Sometimes I have seen them swing fire-brands over their heads under such circumstances. They consider both fire and ashes as having great avail in driving away these evil beings. A few nights after the above occurrence, while we were still encamped at the same point Chu-ar-ru-um-peak complained of a bad head ache, that is "there was an U-nu-pits in his head," he said, and one of the Indians rubbed his head with ashes, filling his hair with the dust. With much gesticulation and blowing he finally suc­ ceeded in driving it away, and the chief asserted with all apparent sincerity that the pain had entirely ceased.'^ It should be observed that not only are all pains and diseases referred to these unseen beings but they also attribute ill-success in hunting and many other disasters and troubles to the same influences. FEAR OF THE INSANE [MS 830; 1795, NO. 11] An insane person causes great consternation for they suppose him to be possessed of a very evil spirit. As soon as indications of insanity appear the braver men take counsel about the best means of killing such a person. Sometimes they try to abandon him. He who has the courage to kill such a person very out­ rageous in his conduct acquires a reputation for great courage. It should be remembered here that I have never seen an insane Indian. I have this from the accounts of white men who have lived among the Indians and from conversa­ tions I have held with the Indians themselves con­ cerning persons, who from the description given, I have supposed to have been insane. TREATMENT OF THE AGED [MS 830] Aged people are held in a great deal of reverence usually; though I have known instances of their being treated with much cruelty. Very aged women are not found among the Utes for reasons which will here­ after appear. They have a belief that a woman who lives much beyond the period of bearing children will turn into an U-nu'-pits, or witch, and will be doomed to live in a snake skin. It is believed better to die than to meet with such a fate. This is not only the general sentiment prevailing among the people, but great pains are taken to inculcate this belief, and it is quite common for old women to commit suicide, which they do by voluntarily starving. I once saw three old women around a fire in a deserted camp. The other members had left sometime before and these had remained behind for the purpose of dying by starvation [cf. MS 1795, no. 11]. When I rode up to the camp they paid no attention to me but sat gazing into the fire for some time and then each one supporting herself by a staff rose to her feet and they joined in a dance which was a shuffling movement, circling around the fire. This dance was accompanied with a chant as follows: [space left blank in MS 830; M S 7 9 8 , p. 20reads: Ai-ai Ai-ai ai-ai Ai-ai ai-ai ai-ai I'van tu'-ni-shump pa-ni-gunt U-ni-shump uni-shump I-ai-kwa-vwan i-ai-kwa-vwan Alas, alas, alas Alas, alas, alas Here long enough have I walked the earth Here long enough have I walked the earth. Enough, enough Let me die, let me die. I did not know what it meant at the time, yet it made a deep impression upon my mind, for the song itself and the circumstances, and whole manner of the women was wild and weird in the extreme. When they had chanted for perhaps half an hour in this way they sat down again, mumbling something which I could not understand, and gazing in the fire. They rose again and danced, and again sat down. At last I rode on, and coming a few days afterwards to where the tribe was encamped, I made inquiry and learned that these women had remained behind for the pur­ pose of dying by starvation and that it was considered by the rest of the tribe as being very meritorious.^^ GAMES AND AMUSEMENTS [MS 830] The children amuse themselves with dolls and images made of clay burned in the fire. They often make toy trays and baskets of the same material and also use the inner bark of the young cedar. This bark is cut into little strips or tablets and painted in a rude way to imitate the figures of men, women and children. The boys walk on stilts, shoot with bows and arrows, run races, leap and perform many other athletic feats and sports. A very common amusement is for one of the fleetest of the boys to personate a deer. He will run on his 62 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 24.—"The Game of Kill the Bone (Hi-augu-pi-kai)" or Hand Game. Kaibab Paiute probably near Kanab, Utah. Chuarumpeak in beaded shirt. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 63 FIGURE 25.—"The Old Gamblers," near Las Vegas, Nevada. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) hands and feet entirely naked while the other children personate dogs and chase him in the same attitude [Figure 23]. I have observed them play hour after hour at this sport of chasing deer." Another amusement is furnished by the swing which is made of plaited braids of a species of yucca. In pleasant weather the Indian camp is a scene of constant hilarity among the children [Figure 28] but during the inclement season the children huddle about the fire, coughs are prevalent, their eyes water, noses constantly running and altogether they present an appearance most abject and miserable. The boys and men spend much time in gambling. (Explain the two methods of gambling, dancing and story telling, shooting at a mark, gesturing and pleasantries.) [Powell's note.] [MS 798, p. 12 has the following additions:] Now that the Indians are supplied with horses, racing is a favorite amusement. They gamble day and night with painted sticks and carved bones [Figtires 24-25]. They have many dances, but most of them have one thing in common, i.e. the people dance in a circle, men and women, boys and girls, and little children taking their places in the circle at random. But variety is given to this by changing the step and the music [Figures 26-27]. They have another method of dancing in which the women are formed in a circle and dance in a slow shuffling manner, and the men standing within dance on their toes with their heels turned out and body bent forward leaping high into the air, and as they 64 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY FIGURE 26.—"Ta-vo-ko-ki Circle Dance, Summer Costume," Kaibab Paiute. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) FIGURE 27.—"Ta-vo-ko-ki Circle Dance, Winter Costume," Kaibab Paiute. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) i p M ^ ^ 'M4 r^ . K ^ ^ ^'^ m-- !^^i:^_ -"^ •ii FIGURE 28.—Group of Kaibab Paiute children playing. Kaibab Plateau, northern Arizona. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Eth­ nology Collection.) leap giving a yell and whirling a musical instrument [probably a Na-mi-mu-it, see MS 831-c], which they hold in their hands and which gives out a curious shriek. The music to which this dance is an accompani­ ment is: A-mink-wur-ri-choi A-wi-wi-wi. Now we dance and Now we whirl it. FACULTIES [MS 830] While we were passing along the road to Tokerville [Toquervflle] Chu-ar-ru-um-pik noticed some In­ dian tracks [on the] side of the road. Pausing a mo­ ment he looked toward me and said, "Three Indians have passed this way this morning going toward Washington^*—an old man, a woman and a boy." I looked for a moment but saw only what appeared to me to be three or four moccasin prints in the sand. "How do you know?" said I. "How can you tell that an old man has passed?" He alighted from his horse, bent down by the tracks and putting his finger upon one said, "This is the old man." then pointing to another "this is his track again, and again." Then calling my attention to the irregularity in the length of the steps he said, "An old man walks so; a Nuints [young man, literally " Ind ian" ] walks with regularity." This was satisfactory to me. "But how do you know a squaw has passed?" "By the shape of the moccasins," replied he. "But how can you distinguish the squaw's from the boy?" " T h e squaw 66 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 has followed the trail, and her moccasins are a dif­ ferent shape." We passed along a few rods farther and Chuarrumpik remarked, "Here the boy tried to shoot a chipmunk." "How can you tell'?' said I. He called my attention to where the tracks of the boy had left the trail and then showed me how he de­ termined this by the position of the feet when in the act of shooting, or drawing a bow. Anxious to know how he determined that the game was a chipmunk, I said, " N o Chuarrumpik, I think it was a rabbi t ." " K u c h ! " said he. " N o rabbits here; this is not the place for rabbits; rabbits live down in the brush; chipmunks live here." It was an argument I could not refute. A few moments after he remarked, "They passed when the sun was there," indicating the place where the sun would be at about 8 o'clock. "Plow do you know?" said I. " T h e wind has not blown the sand into the tracks; last night you remember the wind blew; had they passed yesterday their tracks would have been partially filled with sand; had they passed early this morning the rabbits and chipmunks would have trodden in their tracks. Chipmunk goes abroad early in the morning; he is now in his wickiup; the rabbit also." A few minutes more he remarked, "They have gone to Washington for wheat; or rather to glean in the fields." "Why do you think so?" " T h e Mormons ," said he, "a t Washington are now cutting their wheat; the Indian corn at Tokerville is not ripe. The Pai Utes have but little to eat; they want wheat very much; I think they have gone to glean in the Mormon fields."^^ SPIRITS [MS 794-a, NO. 44] The Numas believe in a great number of strange beings who travel the earth, who are rarely or never seen but often heard, and many things are attributed to them. A mo-go'-av is a spirit which dwells in a man. While the man lives it is said to dwell in his breast and they often speak of a man's spirit as being good or bad, happy or sorrowful, but it is more common to speak of the heart in that way. After a person is dead his spirit is sometimes seen especially in the neighbor­ hood of the place where he is buried. A teu-gai is the spirit or ghost of an old woman. Probably this should be translated as witch (see Treat­ ment of the Aged [p. 61]). An u-nu'-pits is a little being or pygmy. There are supposed to be vast numbers of these everywhere and many things are attributed to them. The whirlwind is said to be made by an angry u-nu'-pits. Any strange noise in the forest or among the rocks is at once re­ ferred to as an u-nu'-pits. When gas from a burning stick of wood bursts out in a little stream of flame they say an u-nu'-pits is lighting a brand. If any article is mysteriously lost they say an u-un'-pits has stolen it. It is enjoined upon children not to whistle at night lest an u-nu'-pits should fly into their mouth. M a n y headaches, pains in the stomach, rheumatic pain, and other transient troubles are blamed to these beings. The pa-o'-ha is half a woman, and half a fish. These beings are said to dwell in lakes. Like the mermaids of the saflors' tales they also have long hair and sing doleful songs. A pong-a'-pits is the sprite of the spring. It descends into the earth by day but at night it comes up and sits on the water. It hides when grown people come near but lies in wait for little children whom it carries to its home beneath. The ku'-ni-shuv is a snow white being that lives high up on the mountain and walks about when the peaks are covered with clouds. These beings are said to be very good, and to talk with one is to hear some­ thing of great importance. The tu-mu-ur'-ru-gwai'-tsi-gaip is a being who wan­ ders over the naked rocks. They are supposed to be very old, ugly and wrinkled beings and take great delight in catching unwary, foolish people and they scamper to the brink of some cliff and throw them over to be dashed to pieces against the rocks below. An u'-ni-nuv is a great bird that flies through the heavens—a terrible being that kills and devours a tribe at a time. It can easily carry away a hundred beings on each wing. It is curious to notice that the name resembles that word for thunder {U-nu'-nu-int). It may be the " thunderb i rd" of the northern Indians but the Numas with whom I have talked do not refer that phenomenon to the u-ni-nuv. In addition to the beings above mentioned there are yan'-tups, pu-o'-sins, and ti-go'-tu-avs that take posession of people to kill them. These were the di­ seases to which they were subject before the advent of the White man (see Trea tment of Diseases [the Sick] [p. 53]). The names which I have given are Pai-Ute; their synonyms in the other languages as far as they have been discovered are given in the other vocabularies. NA-GUN'-TU-WIP THE HOME OF THE DEPARTED SPIRITS [MS 830] The land to which the dead go is called Na-gun- tu-wip, the people who have gone there, Na-ga-nu-ints. The way to that land is by an underground passage called Tu-w'ip pu-ru'-kwa po. The ghostly personage hears strange and horrid THE SOUTHERN NUMA 67 ^ . 3 - . I K. - - . 1 . . • • I ^4:\, <' :3 '"SfiW- FIGURE 29.—Kaibab Paiute mother and children, Kaibab Plateau, northern Arizona. Note the Museum ac­ cession number of the woman's dress (dress is apparently Northern Ute, collected by Powell in 1868 and carried with him to Southern Paiute area in 1873). (J. K. Hillers photograph, 1873; Smithsonian Institution, Na­ tional Anthropological Archives, Bureau of American Ethnology Collection.) SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 yf%kJ.*r .^ ' FIGURE 30.—Group of Kaibab in "native dress." There is some evidence that the headdresses were manu­ factured for the occasion. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 69 growlings made by unseen beasts as he goes through this gloomy passage; tracks of monster animals are dimly described in the damp sands; monster birds are heard to hoot and scream from the rocks overhead and are faintly seen as they flit from rock to rock. Many, terrified by these horrid sounds and sights, dare not go on but return to wander over the earth as ghosts— cowardly beings despised by gods and men. Only the brave successfully pass this ordeal. Emerging from the underground passage, the ghostly traveler comes to a great fissure or chasm called the Pa'-kup. This must be crossed to reach the beautiful valley. Spanning the chasm there is a narrow bridge called Na-gum'-pa-sug. None but the brave dare cross this bridge; this is the last but most fearful trial to the ghostly traveler. On the other side of the chasm stand the daughters of Shin-au'-av who beckon to and encourage the poor frightened ghost to attempt this last great danger. If his courage stands the test they greet his arrival with many and excessive demon­ strations of joy. There is a great range of mountains dividing the Na-gun'-tu-wip. Those who die in battle pass through the land where Shin-au'-av, Kwi'-ats and the hosts of E'-nu-ins-i-gaip dwell, and climb the mountain range which is steep and rugged and set with towers, cliffs and crags, and pass into the land beyond. Over this land Pat'-suts the Bat god presides. In the beautiful valley on the hither side of the mountains there is no toil; game and fish abound, fruits and seeds are found in abundance. The stores collected when the Na-gu-nu-ints first went to Na- gun'-tu-wip have never failed. The basket of pine nuts standing in the lodge is always full though the people supply themselves from it when they will; they refresh themselves from the bottle of cactus wine and yet it is ever full. In that land there is no want, no pain, no sorrow. The people are ever engaged in dancing and feasting. A legend is told of a great and revered chief who lost his beloved wife and mourned his loss unceasingly. In a dream a spirit told him where he could find the entrance to the Tu-w'ip pu-ru'-kwa po and on it he passed through the darkness; and coming to the Na-gum'-pa-sug, or bridge over the chasm, the daugh­ ters of Shin-au'-av beckoned him on. When he had landed in the beautiful valley he found the hosts of the land engaged in dancing. Shu'-ni-am, the most beautiful of the daughters of Shin-au'-av, stationed him at a point just without the circle of dancers and bade him remain and watch the circling dancers and assured him that he would find his wife; but the circle was so great that he stood all day and all night watching them pass by in their revelry, yet discovered not his beloved. With patience he kept his place. being assured that Shu'-ni-am had told him the truth, and so he stood and watched for another day and night. And he greatly hungered; and Shu'-ni-am brought him meat and bread and wine, and refreshed he continued his watch. After many days that part of the circling dancers in which his wife was engaged came around to where he stood, and seeing her he seized her in his arms and ran back toward the chasm. Coming to the bridge he still heard the sounds of revelry and turned around to get one last look at the glad scenes which he had left and in an instant his beloved vanished. Alas! he had forgotten the injunction of the spirit which came to him in a dream, not to look back lest his mission should be in vain. Sorrowing he crossed the bridge, passed through the gloomy passage returned to his home in the Valley of the Uinta, and his remaining life was spent in telling of the beauties of the Na-gun'-tu-wip.'^° [On the] Mythology of the Numas^' [MS 830] The Nu-mas believe in an ancient race of people who were the progenitors of all human beings and also of animals, trees and even of the rocks, and they speak of an ancient people, and a species of animals, or plants in the same manner as if they were co­ ordinate. So they have the nation of Nu-mas, the nation of Tai-vus, the nation of bears, the nation of rabbits, and rattlesnakes, the spiders, the pines, the sunflowers, the nation of black flints and many others. Each of these nations had some one progenitor who figures in their mythology. These ancient people were endowed with wonderful attributes, [and] had many strange ways by which they could destroy their ene­ mies. But death was a temporary affair and with curious facility the dead men came to life again. They could transform themselves and return again to their former state; they could communicate in mysterious ways, they were possessed with magical instruments and had very many remarkable quali­ ties. They have no conception of a supreme being or great spirit; in fact it cannot be said that these primary people had moral qualities either superior or inferior to the Numas themselves although some of them were considered to be better than others, some wiser than others, some more powerful than others, but there is no conception of an all-wise being or of a personage of commanding power, or any greatchief of evil. The history of these ancient people is a mixture of contradictions and absurdities. Perhaps it would be better to speak of the stories told by them rather than of their history, for such legends have little connec­ tion with each other and it seems impossible, at least 70 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 31.—Kaibab Paiute basketmaker. Near Kanab, Utah. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA / 71 FIGURE 32 .^"The Arrow-maker and His Daughters." Kaibab Paiute near Kanab, Utah. (J. K. Hillers photo­ graph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Col­ lection.) 72 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 ,.^fiffi FIGURE 33.—"Grandparents and Grandchild." Kaibab Paiute near Kanab, Utah. Woman on right is probably same person as in Figure 31. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropolo- logical Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 73 with our present knowledge of the subject, to arrange them in any chronological order. In fact each one might well commence like a nursery story with "Once upon a t ime." From these myths they derive the authority for their social and political institudons and a quaint set of rules and aphorisms for daily life. "We do this because the ancients did it ." "This is right because the ancients said" so and so. The people are free pohtically and socially almost beyond the conception of the dreamiest philosopher and yet are in abject slavery to rules and regulations derived from their mythology. No one must whistle after sunset for Shin-au-av taught his son that he must not open his mouth after the sun had gone down, lest the enemies he had killed in battle should know him in the ghost land. This mythology is also an account of creation, or rather of the origin, of the present order of things, and an explanation of the phenomena of nature as they appear to their simple minds. So they explain the rainbow, the echo, the origin of mountains and all the wonders of the heavens and earth. T h e Means by W h i c h this Mythology is Preserved These fragmentary accounts are taught with great care and preserved with religious fidelity. Listening to such a relation one might suppose that the story was told for sport, but at another time he would dis­ cover that the most trivial act of the Indian's life was governed by the requirements of this traditional law, so that what at one moment appears to be a jest, at another is a solemn fact. At night by the campfire the chief of the council or some venerable man will tell one of these stories, and the elderly men of the band will enjoin especially upon the younger members to take heed of what is said. T h e chief relates the narrative and, whenever the circumstances are favorable, illustrates by acting a part, imitating the voice or actions of the several animal personages who are supposed to have taken part in the original scene, growling for the bear, chattering for the magpie, scolding for the Canada jay, chirping for the squirrel and hissing for the snake. Often there is much dialogue when the elders take a part , and they will also assist in the acting. Some­ times a song is introduced in which, perhaps, the whole party will join. Perhaps while the principal actors are doing their parts, some person will inter­ rupt them to comment on the wisdom or folly of such acts or to make some pertinent explanation for the benefit of the younger members of the tribe, and all seem much interested and greatly amused, bursting forth into loud laughter or screaming with wild de­ light. There is usually a great deal of dialogue and much repetition and enumeration of many particulars which I am unable to give, and should I at tempt to without the acting and attendant circumstances, the stories would be made exceedingly tedious. O n the Genesis and Demono logy of the Numa T r i b e of Ind ians [MS 4024-g(9)] (Read before Philosophical Society, Washington, D.C. Somewhere late in April or early in May 1874)^^ In a former paper read before this society I stated that there were two general classes of gods recognized by the Numas. Among the nomadic tribes we find animal gods, the progenitors or prototypes of the present species of animals. The sun and moon are gods and they have gone but a step or two beyond this in creating for themselves purely imaginary gods. Some of the tribes have a god of thunder; still it has animal form; it is a monstrous bird perched on the clouds and its cries are the rolling thunders; its wings are the cloudlets; it soars to earth at times and carries away entire tribes on its back. Then there is still another god or goddess of which mention should be made here—Si-choam-pa-Ma-so-its, the Old Woman of the Sea, of whom I will have more to say hereafter. The Pueblo peoples have also animal gods but they are rather of inferior rank; their greater gods are the personified powers and phenomena of nature. Yet sometimes these are represented as having animal forms, huge beasts, wonderful birds, fantastic reptiles, gods whose forms are compounded from beasts, birds, reptiles and man. While in one sense these also might be called animal gods, they are not to be classed with those to which I have given the name above in that they are not the progenitors or prototypes of the pres­ ent race of animals. For convenience, needing some term, I speak of animal gods and nature gods. I fur­ ther explained in my last [paper] that there were two stages of worship attending these two stages of mythological creation. Genesis of the N o m a d i c Numas I go on to state the two general methods by which the phenomena of nature are explained. First I will try to give some account of the book of Genesis in the bible of the nomadic tribes and then briefly refer to the Genesis existing in the belief of the Pueblo people. The nomadic tribes seem to accept as original facts or primary concepts that there is a land and sea, an abyss below, and a night above. They have no 74 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 34.—"The Old Men." Las Vegas Paiute, Las Vegas Valley, Nevada. (J. K. Hillers photograph, 1873; Smithsonian Institution, National Anthropological Archives, Bureau of American Ethnology Collection.) THE SOUTHERN NUMA 75 term for, and seem to have no conception of, the earth as composed of land and sea. The land is a vast surface bounded by lines of cliffs or by the sea; the cliffs are precipitous and he who is so foolhardy as to stand on the brink will lose all control over himself, and will be compelled to cast himself therefrom and will fall into the abyss below. The farther shore of the sea is also a line of cliffs like unto the Kung-war-ru or boundary of the land. Above is night, and between the land and the sea below, and the night above, there is a great dome- shaped space. The firmament is the side of the face or surface of the night. To-gwum is night, both the night of space and the night of time. And just here let me remark that it would be very interesting in­ deed, had I time to show how curiously the Indian confuses time and space. Pai-av means face, side, or vertical surface; so we have mu-kwe-ni-kunt-pai-av, the face of the cliff or wall; and we also have to-gun-pai-av, the face of the night, meaning the sky or apparent firmament. The edge of the sky rests upon the land and sea or brink of the cliffs, but the brink of the cliffs is so irregular that there are many places where people can fall through. This boundary of land and sea, the lower edge of the side of the night, the horizon, is called kung-war-ru. They give no account of the origin or making of the sun, but they have a host of mythological stories giving the reason why the sun—a god and a great god who should have a will of his own—is yet com­ pelled to travel by a definite trail along the face of the night. I have found many scores of these stories; they all have certain points in common but vary greatly in details. Ta-vwoats Has a Fight with the Sun [Ms 794-a, no. 4]23 Concerning the origin of the moon there seems to be a very great diversity of opinion. {Kai-vav-it Story of the Moon) [Ms 794-a, no. 31] {Pa-vi-o-tso Story of the Moon) [Ms 794-a, no. 9] {Ute Story of the Moon) {Origin of the Stars) I was greatly puzzled for a long time as to the true character of the Numas belief concerning the stars and it is not usually very well defined but in general terms I would say that the stars are translated per­ sonages, either gods or men, from earth to the face of the sky where they are compelled to travel in ap­ pointed ways. {The Pleiades) [Ms 794-a, no. 46] {Story ofShumam) [MS 794-a, no. 46] The Numas distinguish between individual stars themselves and the groups of stars or constellations. Concerning the consteflations they have many in­ teresting stories, and while the individual stars are personages, the groups of stars are various personages in attitudes performing various acts, or are spoken of as things without life: Orion Ma-mo-n-na-rat-si-guts And these stories of the constellations are con­ sidered by them to be mere fabrications. Origin of Mountains, Canons and Valleys [MS 794-a, no. 42] The Origin of the Canons of the Colorado [MS 794-a, no. 39] Origin of Fire [M.^ XA^l] Origin of Water [MS 794-a, no. 2, Paviotso] {Origin of Snow, Hail and Rain) [MS 794-a, no.4, Paviotso] {Origin of the Rainbow) [also MS 794-a, no. 4, Paviotso] {Shin-au-av Brothers discuss Matters of Importance to the Utes) [MS 794-a, no. 17] Dispersion of the Tribes [probably MS 3759] Genesis of the Pueblos^^ In addition to the mythological personages of whom I have made mention and designated as gods, the Numa believes in a great number of beings whom we may call demons. The air above, the earth beneath, the waters, the recesses in the rocks, the trees, every­ thing is peopled by strange, weird beings. The Kai- ni-suva live in the highest mountains; they usually remain in deep chambers or underground compart­ ments in the mountains by day, but when the storms gather over the mountains they come out under cover of the clouds and ride at breakneck speed over the peaks and crags. They are supposed to have special control over mountain-sheep, elk and deer. An Indian, when he kills one of these animals, leaves some portion of the carcass where the animal has fallen to propitiate the good will of the Kai-ni-suva. They tell many curious stories of these beings. They are said to be as white as snow and beautiful as sunset clouds, and no good Indian will say a word to offend them. Curiously enough the ravens are very intimately as­ sociated with these Kai-m-suva, for oftimes these mountain sprites will take the form of a raven and come down to visit the Nu-ma in his camp. When a raven perches on a rock near by and wistfully searches with his eye for a stray morsel of food, the Indian says the Kai-ni-suv has come, and the children are forbidden to drive it away, and food is given it. Po-uha is the demon of the lake—half woman and half fish. They [sic] are very beautiful and very wicked beings and many stories are told of their torturings 76 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 of children whom they seize. Sometimes when a mother leaves her child in a basket in the shade on the shore of the lake, the Po-uha throws the child into the water and herself takes its place, transformed into the image of the child. Then the false babe cries as if it were hungry and when the mother nurses it the de­ mon seizes the breast in a terrible grip with its horrid teeth and, re-transformed into its proper shape, it drives the mother frantic with fear; nor will it ever cease its hold. Fire cannot burn it, for its home is in the water; knives cannot cut it for it has a skin of stone like the turtle, and release is obtained by the mother only by severing her own breast. Yet there are knives made of stone in which there is an image of a magical plant that can penetrate the armor of the demon, and they have many traditions of ancient sorcerers who possessed such. When they search for moss-agates from which to manufacture stone knives they always examine at the same time for the image of this magical plant, that they may possess something that will kill Xht po-uha. Pong-a-wits is the sprite of the spring. Sometimes at night it comes out and sits on the water and sings a doleful song. Sometimes it will seize a child who comes to the spring for water and carry it away into the depths of the earth. The u-nu-pits is the genie who performs many strange deeds and has the power of transforming itself in magical ways. If an u-nu-pits gets into the mouth of a man it will dig a hole in it and destroy it. Sometimes, instead of digging from above, downward, it will dig from below, upward, and penetrating the tooth will cause a terrible ache though no hollow can be seen, and the Nu-ma has a variety of ceremonies by which to drive away the u-nu-pits and cure the tooth-ache. But every u-nu-pits [is] an evil personage. Tu-mu-ur-ru-gwait-si-gaip, or Rock-rover, for that is the meaning of the name, lives among the naked rocks and cliffs. His special delight is to catch unwary people and carry them to the brink of frightful preci­ pices and there exact from them promises, a failure to fulfill which causes the wicked violator of his vows to lose his own ghost, and another takes possession of him and causes him to behave in unseemly ways. This is their explanation of insanity. The Tan-tups are the beings who produce most of the diseases with which men are plagued. T h e In­ dian does not understand a sickness to be an improper working of the physical system, but to be an entity, an evil being, a devil, a Tan-tup, who takes possession of the person and hence all their medical t reatment is sorcery. They have a great variety of ceremonies, ob­ servances and cruel torturings by which these evil beings are driven from the sick. I have myself wit­ nessed a great number of them and have made record of what I have seen. {A Sick Child is Cured in White River Valley)'^'" Students of comparative mythology seem to have accepted as a canon of inductive philosophy that the gods of one stage of civilization become the devils of a subsequent and higher stage. And philologists tell us that devil and divine come from the same root. If we look at the demonology of the Nu-mas in the light of this law we discover the vestiges of a more ancient mythology or religion than that which now exists among them. We discover the relics of a fe- tichistic superstition by which inanimate objects were personified and deified, so that among the great Nu-ma races of North America three distinct stages of mythology are represented: first and lowest the personification and deification of inanimate nature ; second, animal worship, the gods being the prototypes of the existing species of animals; and third, the highest, the stage found among the Pueblo people which I have characterized as the worship of the personified and deified powers and phenomena of nature: fetichism, animal worship and nature worship. S O U T H E R N N U M I C T A L E S THE O R I G I N OF THE CANONS OF THE COLORADO^s [MS 794-a, NO. 39] Many years ago when wise and good men lived on the earth, the great Chief of all the Utes lost his beloved wife. Day and night he grieved, and all his people were sad. Then Ta-vwoats (one of the dignitaries in the mythology) appeared to the chief and tried to com­ fort him, but his sorrow could not be allayed. So at last Ta-vwoats promised to take him to a country away to the southwest where he said his dead wife had gone and let him see how happy she was if he would agree to grieve no more on his return. So he promised. T h e n Ta-vwoats took his magical ball and rolled it before him, and as it rolled it rent the earth and mountains, and crushed the rocks and made a way for them to that beautiful land—a trail through the mountains THE SOUTHERN NUMA 77 which intervened between that home of the dead and the hunting grounds of the living. And following the ball, which was a rolling globe of fire, they came at last to the Spirit Land. Then the great Chief saw his wife and the blessed abode of the Spirits where all was plenty and all was joy, and he was glad. Now when they had returned Ta-vwoats enjoined upon the chief that he should never travel this trail during life, and that all his people should be warned not to walk therein. Yet still he feared that they would a t tempt it so he rolled a river into trail—a mad raging river into the gorge made by the globe of fire, which should overwhelm any who might seek to enter there. THE O R I G I N OF THE M O U N T A I N S , VALLEYS, CANONS [MSS 1795, NO. 11; 794-a, NO. 42] Originally the surface of the Earth was a smooth plain, but one day Shin-au-av told Kusav to place the latter's quiver at a short distance from where they stood that it might be used as a mark, at which he would shoot. Then Shin-au-av sent an arrow from his bow which struck the quiver, but glanced and plowed its way about the face of the earth in every conceivable direction, digging deep gorges and canons, making valleys, plowing up mountains, hills, and rocks. In this way the water courses were determined and the hills and mountains made and huge broken rocks were scattered about the country. Previous to this time the nation of people had lived in one community, "they were all brothers and sisters," but with the origin of surface relief, com­ menced the scattering of the nations, for there was now a great diversity of country and each one chose for himself a special habitat. The eagle admired the crags and peaks and mountain summits and de­ lighted in the fierce wind and roaring storm, and he said to his brethern, " M y home shall be in the cliffs." The hawk (Ku-sav) loved the wild rocks, and he said, "There will be my home." And the badger said," I will make me a warm burrow in the ground." And the wolf .said, " I will roam over the plains." And the swallow said, " I will build my nest on the face of the rocks that overhang the waters." And the grizzly bear said, " I will live in caves." This story is also very long as told by the Indians, for a great many species of animals are introduced, each one choosing his home and giving his reasons. When the people had thus separated they ceased to speak their ancient language, each one adopting a new one which has been handed down to their own descendants. From this time also they lost their wis­ dom because of their disagreements, and they slowly degenerated, and were changed to the forms in which they now appear. By some, this change is said to have been gradual, and very slow, but others have told me that it was instantaneous, and that there was great wonder among the people, each seeing the changes of the other but not .seeing his own transformation, and each one sup­ posing that he spoke the original language and that the rest had lost it, and that this transformation was the cause of their separation; while others make the change due to their quarrels and separation. Sometimes the story is told as if it was a quarrel for the best homes on the new earth, by others this element of contention is not introduced. I have once heard this story referred to to point a moral of an argument for harmony in council. [In the field journal (MS 1795, no. 11) this story is tided "The Origin of the Utes" and Powell adds, "and when they had chosen they assumed the form of birds and beasts. And their language was con­ founded. Game was created for Indians now. All other animals and birds were people before this. "They had to wait two years for food. The bat murmured and was cursed."]" THE FLOOD [MS 794-a, NO. 26] T o v-wots Shin-au-av Brothers Progenitor of the Little R a b b i t Nat ion Progenitors of the Wolf Nat ion The waters of the sea were angry and rolled in great waves over the land and destroyed it. Tov-wots and the Shin-au-av brothers fled to the top of a high mountain. The brothers dared not drink of the waters because they were angry, and were about to die, but Tov-wots, who was wiser, drank as much as he wished. He tried to reassure his com­ panions, and at last prevailed upon them to go down to the verge of the water and drink. As they came near a great wave rolled up as if to swallow them and they ran back screaming with terror. Then Tov-wots shot an arrow into the water and burst it into pieces, and the fragments flew high into the heavens and came down in torrents of rain all over the world. Since then whenever the sea gets mad and its waves begin to roll, Tov-wots shoots an arrow which prevents it from flooding the land and drives it back so that it goes up the side of the sky above, and falls down on the land, when we have rain. The waters during this great flood killed every tree and every shrub and all the grass and there was nothing left to eat and the Shin-au-av brothers were about to die with hunger. Then Tov-wots took them to a great rock and pointed to a little hole beneath. 78 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 and told them to dig there and see what they could find. They worked until they were very tired and found nothing; then they said to each other, "Tov-wots has fooled us ," and they ceased their labors. When Tov-wots returned and found that they had gone away he called them back and chided them for their sloth and ran into the hole; and as he went, lo! a great way was opened before him and they all entered a vast chamber and found a great store of seeds. When they had eaten until they were full, they took of the seeds and scattered [them] over the earth, and the land was reclothed with vegetation. [MS 1795, no. 11 adds: "Tov-wots is sometimes said to be the father of the Shin-au-av brothers. When the sun is drawing water they say Ta-vwoats [sic] has shot an arrow into the sea." T h e section "General Discussion" of MS 794-a, no. 29 has the following comments: "When they observe lightning and hear thunder in the heavens they say Tov-wots is shooting at the clouds to make them rain. When the sun is drawing water they say Tov-wots is shooting in the sea. " I t must be understood that this is the barest skeleton of the story as told to me. The almost endless repetition and curious illustrations and vast amount of circumstance and dialogue, and numerous relec- tions and criticisms on the actors fill out such a skele­ ton so that the narration requires many hours."] O R I G I N OF THE PAI-UTES [MSS 1795, NO. 4; 3759] Shin-au-av Pa-vits Shin-au-av Skaits Si-chom-pa Ka-gon Si-chom pa M a - m a - p u t s Si-chom-pa Kai-vwaw-i Pa-ga We-wi-gunt T h e elder Shinauav T h e younger Shinauav Old W o m a n of the Sea Old W o m a n of the Sea T h e Sea K a i b a b Pla teau G r a n d Caiion of the Colorado The Pai-Utes have a number of stories about an Old Woman of the Sea, many of which I have not been able to understand. One has been told me several times, and it is believed the substance has been ob­ tained. Si-chom-pa Ka-gon came out of the sea with a sack filled with something and securely tied. Then she went to the home of the Shin-au-av brothers carrying her burthen with her, which was very heavy, and bent her nearly to the ground. When she found the brothers she delivered to them the sack and told them to carry it into the middle of the world and open it, and enjoined upon them that they should not look into it until their arrival at the designated point and there they would meet Ta-vwots, who would tell them what to do with it. Then the old woman went back to the sea disappearing in the waters. Shin-au-av Pa-vits gave the sack to Shin-au-av Skaits and told him to do as Si-chom-pa Ka-gon had directed, and especially enjoined upon him that he must not open the sack lest some calamity should befall him. He found it very heavy and with great difficulty he carried it along by short stages and as he proceeded, his curiosity to know what it contained became greater and greater. " M a y b e , " said he, " i t is sand; maybe it is dung! who knows but what the old woman is playing a trick!" Many times he tried to feel the outside of the sack to discover what it contained. At one time he thought is was full of snakes; at another, fufl of lizards. " S o , " said he, " i t is full of fishes." At last his curiosity overcame hirn and he untied the sack, ' when out sprang hosts of people who passed out on the plain shouting and running toward the mountain. Shin-au-av Skaits overcome with fright, threw himself down on the sand. Then Ta-vwots suddenly appeared and grasp­ ing the neck of the sack tied it up, being very angry with Shin-au-av Skaits. "Why, said he, "have you done this? I wanted these people to live in that good land to the east and here, foolish boy, you have let them out in a desert." There were yet a few people left in the sack and Ta-vwots took it to the Kai-vwaw-i to the brink of Pa-ga We-wi-gunt and there took out the remainder where the nant [Agave utahensis] was abundant on cliffs, and herds of game wandered in the forests. These are the Pai-Utes, the true Utes, the others have scattered over the world and live in many places.^^ It will be seen that this account conflicts with their general belief of their own descent and the descent of the other races from the wonderful ancients, but it is a curious fact that they discover no inconsis­ tency, and the glaring contradictions are entirely unnoticed. Any hint that these stories do not agree causes great offense. (See origin of the Numas as told by the Pa-vi-o-tso) [Powell's note.] T A - V W O A T S HAS A FIGHT W I T H THE S U N " [MS 1795, NO. 4] Ta-vwoats when he slept always had his back to the sun. One day he was sleeping by the fire with his children around him and they called to him, " W h a t is the matter of your back, father," and he said, " W h a t is it my children?" "Your back is fufl of holes and covered with sores." Then Ta-vwoats was angry for the sun had burned him, and he said, " M y chfldren I wfll go and make war on the sun." THE SOUTHERN NUMA 79 So he started, and coming one day to a hill he saw off in the valley below a beautiful stretch of green. " W h a t can it be?" said he, and going down he found a corn field, the first he had seen. The field belonged to Shin-au-av and he ate " to his fill." Then he dug a hole and hid in the ground for he was afraid. And when Shin-au-av saw that his corn was eaten he was exceedingly angry, and he said, " I will slay that thieving Ta-vwoats." Then he called all his warriors together and they searched for Ta-vwoats but could not find him for he was hid in the ground. And Ta-vwoats sat at the opening of his hole and laughed at his enemies. But at last they discovered his hole and tried to shoot him but be blew the arrow back and they were very angry and shot many arrows but he would dodge back and avoid them all. Then they tried to catch ("grab") him with their hands but they only caught each other's fists for he dodged back. Then they commenced to dig. But Ta-vwoats had another hole from the main chamber out of which he ran and when they had dug in and were all underground he stood over them, and hurling a huge ball [pa-rum-o-kwi] on the ground it fell in and buried them. " A h , " said he, "why did you wish to hinder me. I am on my way to kill the sun." Then Ta-vwoats started on, musing as he went. He said to himself, " I started out to kill and every- [one is an] enemy I will slay everyone whom I meet." And he saw two men making arrows with hot rocks.^° And coming up he looked on them. He said, "let me help you." And they put the rocks in the fire again, and when they were red hot he said, "you may hold me on those hot rocks first if you will let me hold you on them afterwards;" and they consented. So they held him on but he was very strong and held himself so that he did not touch but they did not know it and they wondered that he did not burn. Then he said, "Let me hold you on the rocks." And when they were hot he held them on them and they made great cries but could not get away and the rocks burned into them and they died. "Stay then," said he, "until you can get up . " Then on went Ta-vwoats avowing that he will kill all with whom he meets. And he came to where some women were gathering berries (Po-oap) and when he had sat down they brought him berries and put them on the ground and there were many thorns and leaves among the berries. And he said, "blow these thorns into my eyes;" and so they did, but it did not hurt him. Then they said, "You must be a spirit," and he said, " I am a common person." Then he said, "Let me blow the thorns in your eyes." And they per­ mitted him and were made blind. Then Ta-vwoats slew them with his wonderful ball. "A ha ," said he, " I am on my way to kill the sun and I am learning how to kill." Then he continued on his journey and seeing two women making water jugs, he came up to them and he heard them say, "Here comes that wicked Ta- vwoats." And he said, "What is that you say?" " O h , we only said, here is our grandson." " O h is that all? Let me get into that water j u g ; " and they permitted him. "Now braid me in," said he, and they braided him in until the neck of the jug was very small and they laughed for they thought he was fast. But he jumped out and said, "Now you get into the others;" and they did so and he braided them in and they could not get out. Then he rolled the jugs about and reviled them while they screamed, etc. Then he killed them with his ball. Then he came near the cliffs east of St. George and saw some people on the cliffs and they were de­ riding him. And coming near he said, " I have some­ thing sweet for you to smell," and he threw to them his ball and it was very sweet. Then he said, "Throw it back." After some demurring they said they would. Then he told them to come near to the brink and drop it down and watch carefully lest he might lose it for it was of great value. And when they dropped it, it rolled under some rocks, and looking intently, they fell over the cliffs and were killed and when he was breaking their bones with his ball, he had his opportunity to deride. Then he came to the bear , Kwi-unts who saw him coming, and was afraid and was digging a hole in which to hide (for he had heard of the man-killing one). And when Ta-vwoats came up he said, "Fear not, I am not the man who is killing all the people. You see, I am but a little fellow." And Kwi-unts was convinced. So they dug the hole together as a refuge for both. "Then , " said Ta-vwoats, "let us go out on the hifl top and watch for the great slayer." So they went, and seeing someone in the distance, Ta-vwoats said, "There he is, let us run ." And Ta-vwoats ran faster than the bear and ran into the den and through by a little hole he had made outside, and running around to the entrance, he waited until the bear should look out. This he did, looking for his little friend and calling. Then Ta-vwoats killed him with his ball. Then Ta-vwoats journeyed on until he saw a Bug (Ku-weats-at).^' Now the bug had heard of the fame of Ta-vwoats and he thought to outwit him. He was provided with a club that could not kill himself but would kill others. And when Ta-vwoats came up he was complaining bitterly of the headache and he 80 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 said, "Strike me with the club and drive away my pain." So Ta-vwoats struck him. " T h a t does no good, strike harder ." And he struck him with his ball and the bug was killed. Again he exults. At last Ta-vwoats came to a ridge, the edge of the world on the east, where there were gaps. He went first to one then the second, then the third, asking afl the trees and bushes what they were good for. All claimed that they were good fuel,, until he came to a little bush called Yu-a-nump which said modestly that it would not burn. Ta-vwoats built his nest under it that it might protect him during his coming fight with the sun. And early in the morning when the sun was coming past the edge he threw his ball and broke the sun into many pieces which scattered about and set all things on fire. And there was a great fire and the ground was hot and when he started home the ground burned his feet and he was burned up to his eyes which burned and bursted and the tears flowed and wet the ground and cooled it so that he could walk in safety. Ta-vwoats got singed, hence the brown color of his neck and shoulders. Since then we have had sunrise and sunset.^^ THE SHIN-AU-AV BROTHERS DISCUSS MATTERS OF I M P O R T A N C E T O THE PEOPLE [Partial outline in MS 1795, UNNUMBERED; MS 794—a, NO. 37] Once upon a time the Shin-au-av brothers met to consult about the destiny of the Numas.^^ At this meeting the younger said, "Brother, how shall these people obtain their food? Let us devise some good plan for them. I was thinking about it all night but could not see what would be best, and when the dawn came into the sky I went to a mountain and sat on its summit and thought a long time and now I can tell you a good plan by which they can live; listen to your younger brother. Look at these pine trees: their nuts are sweet; and there is the fruit of the Us [Yucca], very rich, and there is the apple of the cactus full of juice. O n the plain you see the sunflower bearing many seeds; they will be good for the nation. Let them have all these things for their food and when they have gathered a store they shall put them in the ground, or hide them in the rocks. And when they return they shall find abundance and having taken of them as they may need shall go on. And yet when they return a second time there shall still be plenty, and though they return many times as long as they live the store shall never fail, and thus they will be supplied with abundance of food without toil." "Not so," said the elder brother, "for then will the people, idle and worthless and having no labor to perform, engage in quarrels, and fighting will ensue and they will destroy each other, and the people will be lost to the earth. They must work for all they receive." Then the younger brother answered not but went away sorrowing. The next day he met the elder brother and ac­ costed him thus: "Brother, your words were wise; let the Ute people work for their food. But how shall they be furnished with honey-dew? I have thought all night about this, and when the dawn came into the sky I sat on the summit of the mountain and did think, and now I will tell you how to give them honey- dew. Let it fall like a great snow upon the rocks and the women shall go early in the morning and gather all they may desire and they shall be glad." " N o , " replied the elder brother. " I t will not be good, my little brother, for them to have much and find it without toil, for they will deem it of no more value than dung and what we give them for their pleasure will only be wasted. In the night it shall fall in small drops on the reeds which they shall gather and eat it with [illegible], and then will it taste very sweet, and having but little they will prize it the more ." And the younger brother went away sorrowing but returned the next day and said, " M y brother your words are wise; let the women gather the honey-dew with much toil by beating the reeds with flails. Brother, when a man or a woman, or a boy, or a girl, or a little one dies, where shall they go? I have thought all night about this and when the dawn came I sat on the top of the mountain and did think. Let me tell you what to do: when a man dies, send him back when the morning returns again, and then will all his friends rejoice." "Not so," said the elder, " the dead shall return no more," The little brother answered him not, but bending his head in sorrow went away. One day the younger Shin-au-av was walking in the forest and saw his brother's son at play, and taking an arrow from his quiver slew the boy and when he returned he did not mention what he had done. T h e father supposed that his boy was lost and wandered around in the woods for many days and at last found the dead chfld, and mourned his loss for a long time. One day the younger Shin-au-av said to the elder, "You made the law that the dead should never re­ turn: now you know how it is yourself; I am glad that you were the first to suffer." Then the elder knew that the younger had kflled his child and he was very angry and sought to destroy him, and as his wrath increased the earth rocked, subterranean groanings were heard, darkness came on, fierce storms raged, lightning flashed, thunder reverberated through the heavens, and the younger brother fled in great terror to his father Tov-wots for protection.^^ THE SOUTHERN NUMA 81 This quarrel is located on the Kai-bab Plateau and at the Cave Lakes near Kanab , Utah, which are said to have originated during the storm. The two points are about thirty-five miles apart and how they con­ nect them I cannot understand. The Indians appear to discover no discrepancy and yet at one time these conversations appear to be on the plateau and at another by the side of the lakes, and then again these lakes are made during the storm which ensued. I first heard the story told by the Indians of White River in Colorado 400 miles away from where the scene is located and afterwards heard the Indians on the Kaibab Plateau tell it in substance in the same way. Perhaps it is one of the frequently told stories, and all agree in the location. As I have given it here it is but a mere outline of what is told for the people are very circumstantial in relating such stories; for instance instead of mentioning food in general terms the younger brother mentions many kinds, and describes their good qualities, and the narration thus becomes exceedingly tedious, but when a number of Indians are engaged in telling a story each one takes a part and all enter into the scene with great anima­ tion. It can hardly be said that such a story is related as a dialogue, though dialogue enters into the nar­ ration. Often songs are sung and the persons who tell you the story act it and illustrate it in various ways and criticize both the actions and sayings of the ancients. [MS 1795, unnumbered section, p. 8 contains this outline: "Story of Shin-au-av and his brother discussing whether seeds should be gathered every year or when a little was left in a cache or in a sack it should grow again to the first size. Shall the honey dew come down like the snow on the mountain or a very little at night on the cane and require great labor in the gathering. Shall the people when they die come back at the dawn or never. The younger brother kills Shin-au- av's child to try it on him. They quarrel at Cave Lake."] THE STORY OF THE M O O N [MSS 1795, NO. 4; 794-a, NO. 31] The Shin-au-av brothers were sleeping under a tree but their slumbers were curiously disturbed. On waking, they felt very strange and wondered what could be the matter, but at last each dis­ covered that the other had lost his hair. (Here in the original narration there was a long and tedious dia­ logue between the two brothers as they discuss the matter, and wondered why they had been thus treated, and what had become of their hair). Then they heard a great buzzing, and greatly marvelled, and looking about they saw flies, and their wonder increased for never before had they heard of the fly nation. When the insects started away the brothers followed, and at night they were seen to settle upon some strange being. The elder brother, who was a valiant man, ran upon this wonderful being and cut off its head. As the head was severed from the body it rose slowly into the heavens, glowing with pale light which was partly obscured by dishevelled hair which fell over the bright face. And they knew that this was the hair which they had lost. So the Utes say that " the man in the moon" is Shin-au-avs' lost hair (See Pa-vi-o-tso's story of the moon). [Powell's note.] SHIN-AU-AV PA-VITS A N D TUM-PWI-NAI-RO-GWI-NUMP HAVE A FIGHT O N THE M O U N T A I N [MS 794-a, NO. 27] Shin-au-av pa-vits Shin-au-av skaits Tov-wots Tum-pwi-na i - ro-gwi-nump Tum-p in - tog Tau-shants Shin-au-av the elder Shin-au-av the younger He who killed the Sun He who wore the stone shirt T h e stone-shirt T h e Antelope with many eyes After the Shin-au-av brothers had quarreled [See "Shin-au-av brothers discuss matters of importance to the people" (p. 80)], Tov-wots gave the younger a man called Tum-pwi-nai-ro-gwi-nump as his cham­ pion to fight his battles. He also gave him a Tau-shants to be his watchman. The former wore a Tum-pin-tog which no weapon could penetrate. The latter had two eyes in his head, one on either shoulder, one on either rump, and two in the tail, and nothing could escape his observation. (By some tribes this an­ telope is said to have been all eyes.) Shin-au-av pa-vits wandered up and down the earth in moody spirit meditating on the death of his son, and determined on revenge, but Tau-shants was ever on the alert and never failed to give warning to Shin-au-av skaits in season. Once upon a time the elder brother was encamped in a valley on one side of a mountain ridge with all his people, and the younger brother with his ad­ herents, on the opposite side of the mountain. Tau- shants and Tum-pwi-nai-ro-gwi-nump were on the summit of the mountain, the latter sleeping, the former keeping watch. At dawn one morning Tau- shants saw Shin-au-av pa-vits walk forth from his tent and start up the mountain. Slowly he made his way among the rocks, creeping over the open spaces, evidently determined upon surprising the great champion, but the watchman waked his companion who stood ready for the fight on the very summit of the mountain. When Shin-au-av arrived, at once the battle commenced; but the arrows of Shin-au-av 82 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 fell on the armor of Tum-pwi-nai-ro-gwi-nump and did him no harm, but Shin-au-av himself received many wounds. Afl morning the battle continued until the sun was high in the heavens, when just at noon Shin-au-av was slain. Then the conquerors went down in the valley; and when the people heard the tiding there was great rejoicing; and they sang the war song, and danced the war dance. Tov-wots came in the night and said to them, "Be not foolish; the enemy will rise again; cease to dance and sing and prepare once more for war ." And he sent Tum-pwi-nai-ro-gwi-nump and Tau-shants back to the summit of the mountain. When the dawn came into the sky once more Tau- shants again espied the enemy creeping up the moun­ tain side, and he gave due warning to the man in the Tum-pin-tog, who met the enemy again on the very top of the mountain; and they fought this time with spears. As before Tum-pwi-nai-ro-gwi-nump received no wounds, and just at noon Shin-au-av pa-vits was slain. Again the conquerors went down into the valley and gave the glad tidings to their friends below. When the sound of revelry came to the ears of Tov-wots once more, he went to them and stopped their re­ joicing and commanded them still to watch and fight. At the very same time in the morning, in the very same way Tau-shants discovered the enemy coming up to combat. This time they fought with knives. At noon Shin-au-av pa-vits was slain, and again was there rejoicing in the camp of the younger Shin-au-av, and again were the champions sent back to the moun­ tain by Tov-wots. By this time Tau-shants was wearied with inces­ sant watching and he fell asleep, and when Shin-au- av pa-vits came once more up the mountain there was no one to give warning to Tum-pwi-nai-ro-gwi- nump and he was slain. Then the elder Shin-au-av rallied his men and they poured over the side of the mountain, down into the camp of the younger Shin- au-av and there was a terrible slaughter. Many were killed and many fled, and thereafter the younger brother never rallied to meet the elder in battle again. [The "General Discussion" section of MS 794-a, no. 29 contains the following (which was probably meant to precede this story): "F rom Shin-au-av Pa-vits and Tum-pwi-nai-ro- gwi-nump Have a Fight on the Mountain. Many stories are told of the subsequent fights of the two brothers and the intrigues and schemes of the elder, so I will relate one as it is told essentially by tribes now widely separated. Sometimes Tov-wots is said to be the father of these two personages, though not always. Sometimes all these people are said to be brothers, at other times, cousins, and many other relationships are claimed, so that it seems impossible to unravel i t ."] THE SON OF THE YOUNGER SHIN-AU-AV IS PUNISHED FOR HIS DISOBEDIENCE [MSS 1795, NO. 4; 794-a, NO. 32] In some of the preceding stories the origin and result of a quarrel and fight between the Shin-au-av brothers has been given. It seems that a war was continued between the brothers and their adherents for a long period. Those people who were with the elder Shin-au-av are always described as being very bad and as constantly engaged in quarreling and fighting with each other as well as with making war upon the adherents of the younger brother; but the followers of Shin-au-av Skaits were peaceful and happy. A long range of mountains separated the land oc­ cupied by the two parties, and the younger Shin-au- av warned his son never to cross the dividing line of these two countries lest he should be killed. But the boy often climbed the mountain and stood on his own side of the line or ridge to peer over where he could get glimpses of the forbidden people. One day he observed them engaged in a great fight and he became greatly interested in the result. Now the boy, in climbing the mountain, had gone up by a hollow in the side of the ridge extending to­ ward his father's land. Another like hoflow extended up the opposite side from the country of the enemy, the head of which overlapped that by which he had come up . In his eagerness to discover the result of the battle he forgot his father's instructions and passed over the boundary line, which was very obscure, and stood at the head of the hoflow that ran down into the enemy's country. Scarcely had he taken the posidon when a stone, hurled by one of the combatants below, struck his a rm and broke it. This story is often told or reference made to it for the purpose of enforcing strict obedience to the very letter of instructions. THE SO-KUS WAI-UN-ATS OR ONE-TWO BOYS [MS 798] Tum-pwi-nai-ro-gwi-nump, he who had a stone shirt killed Si-kor, the crane and stole his wife. Seeing that she had a child and thinking that it would be an incumbrance to them on their travels he ordered her to kill it. But the mother, loving the babe, hid it under her dress and carried it away to its grand- THE SOUTHERN NUMA 83 mother. And Stone Shirt carried his captured bride to his own land. In a few years the child grew to be a fine lad under the care of the grandmother, and was her companion wherever she went. One day they were digging flag-roots on the margin of the river and putting them in a heap on the bank. When they had been digging a litde while the boy perceived that the roots came up with greater ease than was customary and he asked the old woman the cause of this, but she did not know. As they conUnued their work still the reeds would come up with less ef­ fort at which their wonder increased until the grand­ mother said, "Surely some strange thing is about to transpire." Then the boy went to the heap where he had been placing the roots and found that some one had taken them away and he ran back exclaiming, "Grandmother did you take the roots away'?' She answered, " N o my chfld; perhaps some ghost has carried them off. Let us dig no more; come away." But the boy was not satisfied as he greatly desired to know what all this meant; so he searched about for a time and at length found a man sitting under a tree. He taunted the man with being a thief, and threw mud and stones at him until he broke the stranger's leg. The stranger answered not the boy, nor resented the injuries he received but remained silent and sorrowful, and when his leg was broken he tied it in sticks and bathed it in the river and sat down again under the tree, and beckoned to the boy to approach. When the lad came near, the stranger told him he had something of great importance to reveal. " M y son, did that old woman ever tell you about your father and mother?" " N o , " answered the boy, " I have never heard of them." " M y son do you see these bones scattered on the ground? Whose bones are these?" " H o w should I know," said the boy, "i t may be that some elk or deer has been killed here." " N o , " answered the man. "Perhaps they are the bones of a bear ." But the man shook his head. When he had mentioned many other animals the stranger said, "These are the bones of your father: Stone-shirt killed him and left him to rot here on the ground like a wolf." And the boy was filled with indignation against the slayer of his father. Then the stranger asked, " I s your mother in yonder tent?" And the boy replied, " N o . " "Does your mother live on the banks of this river?" And the boy answered, " I don't know my mother, I have never seen her; she is dead ." " M y son," replied the stranger, "Stone-Shirt, who killed your father, stole your mother and took her away to the shore of a distant lake and there she is his wife today." And the boy wept bitterly, and while the tears filled his eyes so that he could not see, the stranger disappeared. Then the boy was filled with wonder at what he had seen and heard, and malice grew in his heart against his father's enemy. He re­ turned to the old lady and said, "Grandmother why have you lied to me about my father and mother?" She answered not for she knew that a ghost had told all to the boy. And the boy fell upon the ground weep­ ing and sobbing until he went into a deep sleep when strange things were told him. His slumber continued three days and three nights, and when he awoke he said to his grandmother, " I am going out to enlist all the nations in my fight," and straightway he departed. (Here the boy's travels are related with many circumstances concerning the way he was received by the people, all given in a series of conversations, very lengthy, so they wfll be omitted.) Finally he returned in advance of the people whom he had enlisted, bringing with him Shin-au-av, the wolf, and To-go-av^ the rattlesnake. When the three had eaten food, the boy said to the old woman, "Grandmother , cut me in two." But she demurred saying she did not wish to kill one whom she loved so greatly. "Cut me in two!" demanded the boy and he gave her a stone axe which he had brought from a distant country, and with a manner of great au­ thority he again commanded that she should cut him in two. So she stood before him and severed him in twain, and fled in terror. And lo! each part took the form of an entire man and the one beautiful lad appeared as two and they were so much alike no one could tell them apart. When the people or nations whom the boy had enlisted came pouring into the camp Shin-au-av and To-go-av^ were engaged in telling them of the won­ derful thing that had happened to the boy, and that now there were two; and they all held it to be an augury of a successful expedition to the land of the Stone-shirt; and they started on their journey. Now the boy had been told in the dream of his three day's slumber of a magical cup and he had brought it home with him from his journey among the nations. The So-kus Wai-un-ats [the "one-two" boys] carried it between them filled with water. Shin- au-av walked on their right and To-go-av^ on their left, and the nations followed in the order in which they had been enlisted. They found no water and they fell down upon the sand groaning and murmuring that they had been deceived, and they cursed the One-Two [boys]. But the So-kus Wai-un-ats had been told in the wonderful dream of the suffering which would be endured and that the water which they carried in the cup was only to be used in dire neces­ sity. The brothers said to each other, "Now the time has come for us to drink the water." And when one 84 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 had quaffed of the magical bowl he found it still full and he gave it to the other to drink and still it was full, and the two gave it to the people, and then one after another did they all drink, and still the cup was full to the brim. But Shin-au-av was dead and all the people mourned, for he was a great man. Then the brother held the cup over Shin-au-av and sprinkled him with water and he arose and said, "Why do you disturb me? I did have a vision of mountain brooks and meadows of cane where honey-dew was plenty." And they gave him the cup and he drank also but when he had finished there was none left. Refreshed and rejoicing they proceeded on their journey. The next day being without food, they were hun­ gry and all were about to perish and again they mur­ mured at the brothers and cursed them. But the So-kus Wai-un-ats saw in the distance an antelope standing on an eminence in the plain on bold relief against the sky. Shin-au-av knew it was the wonderful antelope with many eyes which Stone-shirt kept for his watchman and he proposed to go and kill it, but To-go-av"' demurred and said, " I t was better that I should go he will see you and run away." But the So-kus Wai-un-ats told Shin-au-av to go, and he started in a direction away to the left of where the antelope was standing that he might make a long de­ tour about some hills and come upon him from the other side. The rattle-snake went a little way from camp and called to the brothers, "Do you see me?" and they answered they did not. " H u n t for me," and while they were hunting for him the rattle-snake said, " I can see you; you are doing so and so," telling them what they were doing, but they could not find him. Then the rattle-snake came forth declaring, "Now you know I can see others and that I cannot be seen when I so desire. Shin-au-av cannot kill that antelope for he has many eyes and is the wonderful watchman of Stone-shirt, but I can kill him for I can go to where he is, and he cannot see me." So the brothers were convinced and permitted him to go. And he went and killed the antelope. When Shin-au-av saw it fall he was very angry for he was very proud of his fame as a hunter and anxious to have the honor of killing this famous antelope and he ran up with the intention of killing To-go-aV^. But when he drew near and saw that it was fat and that it would make a rich feast for the people, his anger was appeased. " W h a t matters i t ," said he, "who kills the game when we can all eat i t?" So all the people were fed in abun­ dance and they proceeded on their journey. The next day the people again suffered for water and the magical cup was empty but the So-kus Wai- un-ats having been told in their dream what to do, transformed themselves into doves and flew away to a lake on the margin of which was the home of Stone-shirt. And coming near to the shore they saw two maidens bathing in the water; and the boys stood and looked for the maidens were very beautiful. And they flew into some bushes near by that they might have a nearer view and were caught in a snare which the girls had placed for intrusive birds. Then the beautiful maidens came up and taking the birds out of the snare admired them very much, for they had never seen such birds before. They carried them to their father, Stone-shirt. " M y daughters ," said he, " I very much fear these are spies from my en­ emies, for such birds do not live in our land." And he was about to throw them into the fire when the maidens besought him with tears that he would not destroy their beautiful birds, and he yielded to their entreaties with much misgiving. Then they took the birds to the shore of the lake and set them free. When the birds found they were free once more they flew around amongst the bushes until they found the magical cup which they had lost, and taking it up they carried it out into the middle of the lake and settled down upon the water; and the maidens supposed they were drowned. But the birds, when they had filled their cup, rose again and went back to the people in the desert, and they arrived just at the right time to save them with the cup from which each drank, and yet it was full until the last was satisfied and then not a drop was left. The brothers reported that they had seen Stone- shirt and his daughters. The next day they came near to the home of the enemy and the brothers in proper person went out to reconnoiter. Seeing a woman gleaning seeds, they drew near, and knew it was their mother whom Stone- shirt had stolen from Si-kor, the crane. And they told the woman that they were her sons but she denied it and said she had never had but one son. Then the boys related to her their history with the origin of the two from one, and she was convinced. She tried to dissuade them from making war upon Stone-shirt and told them that no arrow could possibly penetrate his armor, and that he was a great warrior and had no other delight than in killing his enemies and that his daughters also were furnished with magical bows and arrows and they could shoot so fast that their arrows would fill the air like a cloud and that it was not necessary for them to take aim, for their missiles went where they willed,—they thought the arrows to the hearts of their enemies; and that the maidens could kill the whole of the people before a common arrow could be shot by a common person. But the boys told her what the spirit had said in the long dream and had promised that Stone-shirt should be killed. They agreed with her that she should THE SOUTHERN NUMA 85 go down to the lake at dawn so as not to be endan­ gered by the batde . During the night the So-kus Wai-un-ats trans­ formed themselves into mice and proceeded to the home of Stone-shirt and found the magical bows and arrows that belonged to the maidens and with their sharp teeth they cut the sinew on the backs of the bows and nibbled the bow-strings so that they were worthless, while To-go-aV hid himself under a rock near by. When dawn came into the sky Tum-pwi-nai-ro- gwi-nump the Stone-shirt man, arose and walked out of his tent exulting in his strength and security, and sat down upon the rock under which T o - g o - a v was hiding, and he seeing his opportunity sank his fangs into the flesh of the hero. Stone-shirt sprang high into the air, and called to his daughters that they were betrayed, and that the enemy were near. And they seized their magical bows and their quivers filled with magical arrows and hurried to his defense. At the same time all the nations who were surrounding the camp rushed down to battle; but the beautiful maid­ ens finding that their weapons were destroyed waved back their enemies as if they would parley, and standing for a few minutes over the body of their slain father sang the death song and danced the death dance whirling in giddy circles about the dead hero, and wailing with despair until they sank down and expired. Then the maidens were buried by the shore of the lake but Tum-pwi-nai-ro-gwi-nump was left to rot, and his bones to bleach on the sands as he had left Si-kor. There is this proverb among the Utes—"Do not murmur when you suffer in doing what the spirits have commanded for a cup of water is provided." And another " W h a t matters it who kills the game when we can afl eat of it?"^^ SHIN-AU-AV AND NU-WA-PA-KUTS [MSS 1795, NO. 11; 794-a, NO. 24] Shin-au-av Nu-wa-pa-kuts''^ The Wolf The Snow bird Shin-au-av proposed to Nu-wa-pa-kuts that they should go up on the mountain, but Nu-wa-pa-kuts declined, saying a storm was coming. Being greatly persuaded, he at last consented to go, but against his judgment . O n the third day the snow began to fall. During the first night of the storm it fell so deep as to cover their feet and Nu-wa-pa-kuts said, "Let us gather some wood lest we suffer, for the snow will come so deep that we cannot get out ;" but Shin-au-av laughed at him. On the second day the snow fell until it was half way to the knee and still Shin-au-av would not gather wood. The next day the snow was quite knee deep but Shin-au-av travelled on, heedless of the warnings of his companion. The next day the snow was thigh deep but Shin-au- av would gather no wood. And so the snow increased from day to day until it was over their heads, and now it was too late—they could gather no wood. They took refuge in a cave but it was very cold, and to keep warm they burned their bows and arrows. At last Shin-au-av was frozen. Cold and still he lay on the floor of the cave and Nu-wa-pa-kuts stood by and mourned, for he was covered with warm feathers and could not freeze, but he grieved at the loss of his illustrious friend. Nu-wa-pa-kuts stayed in the cave until the warm days came and the snow was melted, when he started home. When he was a little way off he said to himself, " I will return and see Shin-au-av once more." So he went back to the cave; and as he stood looking at his dead comrade it seemed to him that the eye­ lids of Shin-au-av moved, and he laid his hand upon his head. "Surely," said he, " the great Shin-au-av is getting warm; maybe he will recover." Running out, he brought in wood and made a fire, the heat of which penetrated the body of Shin-au-av, and he came to life. Now when Shin-au-av went out among the nations he told them that Nu-wa-pa-kuts was a prophet, and informed all the people that they should take heed of his words, and since that day Nu-wa-pa-kuts has been revered for his great wisdom concerning the weather. [MS 1795, no. 11 adds: "And when the storm was over Shin-au-av was thawed out but was very black. And the snowbird was very proud for he was a proph­ et."] A man who is skillful in foretelling the weather is often called a nu-wa-pa-kuts. ONG, CHAI-OK AND SHIN-AU-AV GO TO A DISTANT MOUNTAIN TO GATHER PINE-NUTS [MSS 1794, UNNUMBERED; 794-a, NO. 30] Ong, Chai-ok, and Shin-au-av went to a distant mountain for pine-nuts, where they had heard they grew in great abundance, for they desired to plant the seeds in their own land. As they drew near the mountain, the people saw them coming, and said to each other, "Here comes Shin-au-av after pine-nuts; let us deceive him." When the party had arrived they were treated with great kindness and feasted, but when they were about 86 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 to depart, Shin-au-av received a great quantity of cedar berries, and was told they were the seeds of the pine-nut tree. Then the travellers started for their homes, but when a little way off great fear came upon them, for Chai-ok, who was very wise, had con­ cealed some pine-nuts in his top-knot, for he had discovered they were the true seeds. Then the travel­ lers ran and Shin-au-av, burthened with his load of cedar berries, scattered them as they went. But Chai- ok kept the berries in his top-knot until he arrived on his own mountain where they were planted. This is the reason why cedars grow on the lower hifls and pine-nut trees, only on the mountains. [MS 1795, unnumbered, p. 6 contains the following outline: "Ong, the Canada Jay, Shin-au-av, Chai-ok, crested jay (?) Shin-au-av, Ong and Chai-ok went to a distant land for pine-nuts to obtain seeds for they had heard of them. And when they drew near the people of that land said. Here comes Shin-au-av for pine-nuts; let us deceive him. And they gave cedar berries to Shin-au-av, but pine-nuts to Ong and Chai-ok, and a great many to Chai-ok. And when they departed from the land and went a little way off they ran for they feared the people would follow and kill them. And Chai-ok could not keep up for he had a great load and the people followed and fell upon him and killed him. And Shin-au-av and Ong heard him scream and threw down the cedar berries and so they were scat­ tered over the earth. Ong threw his pine nuts away, etc., etc."^^] SHIN-AU-AV A N D Y A M - P U T S [MSS 1795, NO. 4; 794-a, NO. 38] Shin-au-av Yam-pu t s Ku t s T h e Wolf T h e Porcupine T h e Buffalo One day Shin-au-av's wife told him to sharpen his knife and go out and cut willows for she wished to make a basket. While he was cutting twigs down by the river side he heard a noise, and on examination discovered that Yam-puts was down by the brink of the river calling to Kuts to take him across, for he did not know how to swim himself. On the other side of the river there was a great herd of buffalo, and after much entreaty, one of them swam across to Yam-puts' side and told the latter to get on his back; but Yam-puts demurred saying that he did not know how to ride. Then Kuts opened his mouth, and told him to get in there. This Yam-puts did. Now the river was very broad, and the way seemed long to Yam-puts, impatient of his imprisonment, and from time to time he asked, "How far is it to the shore? How far is it now? Are we almost there?" and Kuts would answer, entreating him to be patient. When they got to the land Yam-puts scratched Kuts' palate with his quills and set the huge beast to coughing. As last spitting Yam-puts out, the mon­ ster fell down dead. Then all the herd who were watching on the shore ran away, while Yam-puts said to himself, "With what shall I cut up Kuts?" and he searched about for some time for a stone knife. Then Shin-au-av crossed the river, and came up to where Yam-puts stood, and asked, "What was that you were saying? Were you about to cut up the buf­ falo that I killed with my arrow?" Yam-puts answered not a word, but stood and looked. "I have a knife," said Shin-au-av, "let us cut him up." As they approached Kuts, he said, "Whoever can jump over that buffalo shall wear his skin." And Yam-puts replied, "I can't jump, my legs are too short. I can only climb." But being urged he made the attempt while Shin-au-av laughed in great glee to see him waddle. Essaying to leap. Yam-puts fell back, but Shin-au-av jumped over and shouted in great exultation. Then they skinned Kuts and hung the meat in a tree, and when they had finished Shin- au-av killed Yam-puts so that he should get no share of the prize, and put his body on top of the meat, and returned home. On his arrival his children rejoiced at his success and licked the blood from his hands as a great dainty. Early the next morning Shin-au-av with his family went out to bring in the meat. As they came near the tree where it had been hung, they were astonished to find that it had grown so high that its top was in the heavens and that Yam-puts had been carried with the uppermost branches. They all gazed up in the tree for a long time until at last the son of Shin- au-av saw something in the top of the tree and said, "Father, the meat is up on the tree yet." Straining their eyes once more they could all see the meat and Yam-puts with it. They all shouted to Yam-puts to drop them a piece of the meat but he answered that he was hungry and needed it himself. Shin-au-av told his family to stay and watch, for Yam-puts would be compelled in time to come down and then they could kill him again. When they were all tired they laid down under a tree and slept. Then Yam-puts sharpened one of the large bones of Kuts with his teeth but left the meat on the other end, and dropped it upon Shin-au-av who was lying below and pinned him to the ground. Then he descended from the tree while Shin-au-av's family ran away. THE SOUTHERN NUMA 87 [The version in M S 1795, no. 4, p . 66 ends this way: "So they [Shin-au-av and his family] called up and asked for some meat to be dumped. Then the Yam- puts said, "All lie down and go to sleep and tomorrow I wifl drop it down for you." So they slept. Then he sharpened the bones with his teeth, leaving some meat on each, and with them killed the whole family."^s] Nu-Ma Hu-pats Uo-tu-at Su-vwats Shin-au-av Kats Ka-mu Tan-tau-wats Chu-ar-ru-um- Un-ka-mu-kwa Kai-vav-wi pik i-ni-! ORIGIN OF FIRE [MS kunt 1487] Indian Progenitor of Little Fox nation Progenitor of the Humming­ bird nation Progenitor of the Wolf nation Progenitor of the Mountain Rat nation Progenitor of the Big Rabbit nation Southerners Yucca gloriosa Vermilion Cliffs Kaibab Plateau Once upon a time the Nu-mas saw some strangely brilliant object settling down through the air slowly until it lay upon the blossom of the reed, and filled with wonder they ran to see what it could be, but in approaching they shook the reed so that the curious thing fell upon the ground. Still it was a brilliant shining object, they knew not what, and all feared to touch it until Uo-tu-at Su-vwats picked it up and knew that it was fire, and that it was good. At night the wise men gathered in council for the purpose of de­ vising the best means of procuring this great good. After much consultation it was decided that Uo-tu-at Su-vwats should go to the south, whence this spark of fire seemed to come, and see if perchance he could find some more, for this spark was already gone and but a black coal remained. The next morning at dawn the messenger started on his journey to the south. He passed through many beautiful valleys on his way, crossed large rivers, scaled high mountains, and had a long and toilsome journey. Every night when he lay down to sleep, he hoped that the next day would bring him to the land from whence the fire had come, but the next day brought only disappointment. Stfll on he went until he was exhausted, and he rested himself under a great Chu-ar-ru-um-pik and said, " I can go no farther." It was noon when he stopped, and wearied he slept. At night he was awakened by the sound of revelry and looking up he saw a tribe of Tan-tau-wats singing and dancing about a camp fire, and he re­ joiced, for he had discovered that for which he had been hunting. Early in the morning he started on his return to his own home. On his arrival he related what he had seen, and the illustrious Shin-au-av assembled all the swift running men of the Nu-mas, and guided by Uo-tu-at Su-vwats they started in the direction where the fire had been discovered. As they went, he stationed men from time to time along the route, one in a place, until a long line of men stretched from the land of the Nu-mas to the land of the Tan-tau-wats. He, being the last, came up to where he found the nation, and again discovered them dancing at night around a great camp fire. Now he had a plume in his hair which he had made from the inner bark of the cedar, which looked like the feathers of the Eagle.* This plume was very beautiful, and when he joined in the dance the people wondered, gazing upon him, for he was a stranger, but he said not a word. All this time his plume grew larger and more beautiful and shining red. While he was dancing he ran forward and inclining his head he thrust the feather into the fire as if to burn it, and it burst into a flame. With his flaming plume he still continued the dance for a few minutes, and just as the dawn came into the sky he sprang upon the shoulders of a Tan-tau-wats, leaped over the ring of dancers and ran swiftly to the point where the nearest man of his own party was stationed; and giving him the burning plume Shin-au-av fell down exhausted. Then the man to whom the plume had been given carried it to the next one, and he to the third, and the third to the fourth, and so it was carried until it reached the Nu-mas' camp at the Un-ka- mu-kwa-ni-kunt; and all the swift runners of the Nu-mas were exhausted. Then Hu-pats took it up and carried it to the Kai-vav-wi, running hither and thither in a tortuous way that he might baffle the Tan-tau-wats, should they attempt to follow his trail. Arriving at the Kai-vav-wi he set the forest on fire, and when the Tan-tau-wats came as far as the Un- ka-mu-kwa-ni-kunt [MS 1795, no. 11 adds: " the southern people (the Tun-tu-nu-ants) saw it from Pipe Springs"] they saw the conflagration and stopped, for they deemed it too late to prevent the fire being scattered among the nations. They formed a circle and commenced a dance and incantation for rain, and rains fell and great floods came and extinguished the fire in the forest. Then Ka-mu sat on a coal [MS 1795, no. 11 adds: " (and thus he has a black patch on his rump) ."] and preserved it until the storm was over. When the storm had ceased Shin-au-av looked * The term eagle-feather is synonymous with plume, of what­ ever material. [Powell's note.] SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 about for dry wood but he found none until he saw some sticks in the nest of Kats, and with them he kindled a fire and toasted the flesh of various animals for the purpose of discovering which was good; and when he had thus tried the flesh of afl other animals and found some good and some bad he determined to see if he himself were good eating. Roasting a piece from his own side he found it very bitter. So fire was given to the Nu-mas and their friends, and ever after­ wards they cooked their food, rejecting such as Shin- au-av said was not good.^^ SHIN-AU-AV A N D THE BIRDS [MS 794-a, NO. 14] Shin-au-av was camped among the to-iv (tules) and his brother was a little ways off keeping him informed of what was going on. He ground some of the tules and put them in water and made a kind of mush of it in a large stone jug; during this opera­ tion he was watched by a little bird. Before the mush was eaten a great number of birds appeared with spears made of pa-ump [reed cane]. Shin-au-av, frightened, ran away but finding he was not pursued returned. A second time the birds returned and again did Shin-au-av take flight, running to his brother for advice. " I t is only a joke" said his brother, " they merely desire to eat your mush. You must get a stick and drive them out." So Shin-au-av returned to his home. Providing himself with a stick he waited for the appearance of the birds, who seeing him, pre­ pared themselves. One time Shin-au-av went out by the river and little creeks looking around for rose berries to eat, and, having become fatigued, lay down near a beaver dam. While lying there he heard some one in the water say, "Come on Shin-au-av, will you fight?" Being frightened he ran away but returned to see if the voice would be heard again, and [it] was. Going to his brother he asked him what this meant. His brother replied it was a pau-into, or beaver. "You must get a spear and kill him as he lies in the water ." So Shin-au-av made for himself a large spear and went in search of the beaver. Going to the place where he had heard the voice, he saw the beaver and immediately plunged his spear into him. Deferring the task of getting him out of the water, he sought his brother to obtain from him the best way of removing him. His brother instructed him and the next day Shin-au-av returned and drew out the beaver. Carrying it to the home of his brother, he asked the latter what he was to do with it and was told to eat it. Shin-au-av offered a part to his brother but the latter declined and told him, "You must roast it and eat it all ." The people at that time thought there were no bones in the beaver's body and Shin-au-av went to the mountains and brought back some mountain ma­ hogany of which to make bones for the beaver. THE FIRST CHILD B O R N [MS 794-a, NO. 21] The Shin-au-av brothers were reclining under a pine tree and the younger said, "Some day we shafl die and be no more; I would like to live forever," but the elder expounded to him of the future, and when he had ceased the boy was glad. "But what a lonesome world this will be with no one left to walk it; what a pity that the world with all its good things should be thus wasted." While they were thus talking a tribe of the wild- goose nation came flying over their heads, and they were singing. Now the young man had never before seen [geese] and he was filled with wonder. His brother told him of the people—that they were wonderful travellers, sometimes living in the far south and some­ times in the far north. When the birds had alighted nearby, the elder brother approached and asked for feathers out of their wings that he might fly and go on a long journey. They each one plucked a feather and gave it to him, and when they had done this they proceeded on their way south, and Shin-au-av, making for himself wings, followed. After a time the geese repented that they had furnished him with the means of flying, for they were on their way to war and feared him, as they had heard that he was a great warrior. After a time Shin-au-av wearied in his flight and when he wavered and fluttered they gathered about him and plucked out his wings so that he fell to the ground, and laid there in a stupor for a long time. When he revived he felt very sick and faint and dizzy. Then he saw a bowl of mush on the ground nearby and ate it and when he had finished the dizzi­ ness and strange feeling increased. He placed his hand upon his head and found that his skull was broken and that his fingers were bedecked with his own brains, and then he knew that the bowl was a fragment of his own skull and the mush a part of his own brain, and this made him very sick untfl he did vomit. Now Shin-au-av had never tasted food before this and congratulated himself that he had found a new source of enjoyment. After a time he started for the south where the wild geese had gone. Coming near, he found they had fought a great battle and killed all the people and gathered the bodies into heaps; and he saw a little child in the arms of an old woman who had escaped slaughter. Now Skin-au-av had never seen THE SOUTHERN NUMA 89 a child before and it was a great curiosity to him and he sought information concerning it of [the geese]. They told him to take it home and learn for himself; and he answered, "How shall I take it, on my feet?" " N o , " said they, "for then you cannot walk." "How shafl I carry it ," said he, "in my arms?" "No, for then you cannot shoot an arrow," was the reply. "Now then, shall I carry it on my back?" " N o , " they replied, "for then it will fall." Then he said again, " H o w shall I carry it?" and they answered, "Carry it in your belly." So he swallowed it and went home. In due time the child was born but with great pain; and since then the world has been peopled by the process of birth, and pain has been its attendant. Now this child was a girl and Shin-au-av took her for his wife, and he said, "These birth pains are more than men can endure; hereafter the women must bear the children."-"o SHIN-AU-AV AND TO-KO-PUTS [MSS 1794, UNNUMBERED, p. 7 and 8; 794-a, NO. 20] Shin-au-av To-ko-puts Progenitor of the Wolf nation Progenitor of the Wild Cat nation Once upon a time Shin-au-av went down into Shi-ni-mo Canon. To-ko-puts saw him coming and laid down near the trail and pretended to be dead. When Shin-au-av saw him lying on the ground he shouted, "Hello my friend!" but received no answer. Then he supposed him to be sleeping, and going up to him shook him and rolled him over many times, and found he was dead. So he took a string and tied his fore and hind feet together, slung him on his back, and started on his way. After a time he heard a curious whistle and looked and looked around but could not see from whence it came, and walked on again, musing. Still again he heard the whistle and could not discover its origin. This was repeated many times until by chance he looked over his shoulder and saw that To-ko-puts had one eye opened, and so suppo.sed that he was coming to life again, and carefully laying his burthen down on the ground, he ran away. When To-ko-puts was left alone he untied the string which bound him and ate it. To-ko-puts was angry because he had been tied and meditated re­ venge. One day Shin-au-av while in the woods saw To- ko-puts approaching and said to him.self, "Now I will play the same trick on that To-ko-puts," and falling down upon the ground pretended to be dead. To-ko-puts came along holding a great stone in his hand for he knew that Shin-au-av was trying to deceive him, but he also pretended to be deceived. "Ah! my illustrious warrior," said he, "You have killed many people, but now you are dead. Often have we listened to your stories. Tell me one more my great talker; come let me hear you now. What? You cannot! Well you shall never tell about tying To-ko-puts." And he struck him on the face with the rock and killed him. When To-ko-puts was gone Shin-au-av arose and went home, and ever since that time he has had a long facc*^ STORY OF HU-PATS AND KOM [MS 794-a, NO. 33] Hu-pats K o m U-nu-pits Yu-in-ka-ret Kaiv" Wi-gam Ka-rir U-na-ka-rir U-na-ka-ri-chits Ka-na-ru We-wu-gunt Kai-vav-wi Mu-kwa-ni-kunt U-nu-pin Pi-ka-vu To-ro-wip Pi-ka-vu Pai-av Spi-kunt Progenitor of Little Fox nation Progenitor of Large Rabbit nation A Witch Mt. Trumbull, the largest mountain of the Yu-in-ka- ret group on the north end of the Grand Canon. Volcanic cone standing on the brink of the Grand Canon at the foot of the To-ro-wip Valley. The word signifies "Cone on the brink" Large volcanic cone Small volcanic cone Lower Kanab Canon Kaibab Plateau A Cliff Witche's Well (A water pocket —walls of Mt. Trumbull) A water pocket near the Wi- gam Ka-rir "Fern Spring" The Yu-in-ka-ret Mountains stand on the north end of the Grand Canon of the Colorado. The group is composed of three great table-shaped masses of basalt, and two or three scores of volcanic cones built of red and black cinders, many of them exhibiting well-defined craters. Five of these extend in a line toward the north from Mt. Trumbull . These have been named " T h e Mythological Group."''- To the east of these mountains, the To-ro-wip Valley is seen running from north to south and ter­ minating at the brink of the Grand Canon. At the foot of this narrow canon-valley, there is a volcanic cone standing on the brink of this canon. The great table mountains are covered with pine forests, their summits being at an altitude of eight or nine thousand feet above the sea in a region where some moisutre is condensed: below, there is but little vegetation. Lava beds black and naked, with deep fissures, crowd between the cinder cones of dead volcanoes. Streams of molten matter from sonic of these vents have run 90 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 over the wall of the cafion, down to its very bottom, and covered the wall with frozen basalt. The Colorado River runs at the bottom of the canon, seven thousand feet below the summit of the tables. T h e whole region is inexpressibly wild, grand, and desolate. With a half-dozen companions late in the autumn of 1870 I was encnnped at the Witche's Well on the north side of Mt . Trumbul l , and while there, a part of the Yu-in-ka-ret Indians joined us. O u r camp was on a bed of cinders covered with a straggling growth of cedars. As we sat by the fire, one of the Indians complained of a head-ache. After a while a circle was formed by the Indians, in which I took a place, and Chu-ar-ru-um-pik, who was the sufferer, was placed in the centre. Mok Shin-au-av, another of the Indians, then be­ gan a song, "U-nu-pits begone, U-nu-pits begone." In this all the Indians in the circle joined, not ex­ cepting myself. When the song was ended Mok Shin- au-av took a handful of ashes from the camp-fire, so hot that it seemed strange he could hold them, and with them sprinkled the head of Chu-ar-ru-um-pik. Stepping outside of the circle he blew away the few that were remaining in his hands, muttering some­ thing that I could not understand, and Chu-ar-ru- um-pik averred that the U-nu-pits was gone and that his head-ache was cured.^^ After this little incident we sat down again by the fire and in order to draw out my Pai-Ute friends, I gave them some account of a visit which I once made to M a m m o t h Cave, in which they seemed greatly interested. Then To-ma-ro-um-ti-kai, the chief of the Yu-in-ka-rets, related the following story. Once upon a time Hu-pats stood upon the summit of the Yu-in-ka-ret Kaiv^ and saw Kom sitting on an U-na-ga-ri-chits to the north. "Aha , " said he, " there is Kom; I am hungry; now I must kill h im." And he slowly walked down the mountain revolving in his mind some plan by which to ensnare the other, for he said to himself, " K o m can run faster than I, and unless I can deceive him he will run away." Now there is a line of these U-na-ka-ri-chits ex­ tending from the foot of Mt . Trumbull to the north, and Kom was on the one farthest away. When Hu- pats had climbed the one nearest the Yu-in-ka-ret Kaiv^, he set up a great cry as if he was in distress; and Kom heard it, but could not tell from whence the sound came. Then Hu-pats went over to the second U-na-ka-ri-chits and cried again. When Kom heard it he said, "Somebody is in trouble, but he is a great way off and I cannot find him." Then Hu- pats came on to the third U-na-ka-ri-chits and set up his cry once more, and when Kom heard it he said to himself, " O ! , it is that Hu-pats ; I will not help him for he is a bad fellow." Finding that K o m would not come to where he was, Hu-pats went to the fourth U-na-ka-ri-chits and cried again, and bewafled his sad fate. K o m shouted to him, " W h a t is the mat ter?" and he, stfll crying said he was hur t and could not get home, and was afraid he would starve, and begged Kom to come and carry him away; but the latter would not go. Then Hu-pats went back down the mountain, and crawled down behind the rocks to the other side of the U-na-ka-ri-chits on which K o m was sitting, and slowly crept to the summit near to where the latter was; and when he supposed himself to be near enough, he rushed forward to catch the other; but at that instant Kom made a spring, and tossed sand and gravel back with his feet into the eyes of his enemy and killed him. Running a little ways, he stopped and looked back and saw that Hu-pats was dead, and he was glad. Kom passed along over the summit and climbed the Yu-in-ka-ret Kaiv^ and slept that night under a rock. The next morning he went down to the U- nu-pin Pi-ka-vu and refreshed himself. From there he went to the Wi-gam Ka-rir, and there slept the second night; and on the third morning he went down to the To-ro-wip Pi-ka-vu and refreshed himself with its clear, cold water. Then he climbed the Mu-kwa- ni-kunt, and went over to the brink of the Ka-na-ru We-wu-gunt, and slept there that night. The fourth morning he went down to the Pai-av Spi-kunt and refreshed himself with the water that fell from the rocks, and then went on to the Kai-vav-wi. When the dawn came into the sky the second morning after Hu-pats was killed, he returned to life, and supposed that he had been sleeping. But soon he noticed that his eyes were filled with sand and were painful, and he tried to clean them out, feeling very confused, for he could not remember what had happened. And he said to himself, "Have I been dreaming? Maybe I was dead." Scarcely able to see, he crawled around for a time, until at last he discovered Kom's tracks. "Now I remember," said he, " K o m killed me with rocks." There were many trails on the U-na-ka-ri-chits, for Kom had lived here a long time, but Hu-pats followed one of them as best he could in his half- blind condition, and it crossed itself many times, and he was sadly discomfitted, and when night came on again he was at the very place from whence he had started in the morning. After another night's sleep he rose again at dawn, and finding that his eyes were healed, he was able to discover the proper trail, and followed the tracks of Kom over the U-na-ka-ri-chits to the summit of THE SOUTHERN NUMA 91 the Yu-in-ka-ret Kaiv' ' , and slept that night in the very same bed which Kom had occupied before him. Early in the morning he also went down to the U- nu-pin Pi-ka-vu and drank of its waters, and then went on to the Wi-gam Ka-rir, and slept in the very same bed that K o m had occupied three nights before him. O n the next morning he went down to the To-ro- wip Pi-ka-vu and drank of its waters. Then he climbed the Mu-kwa-ni-kunt, and went on to the brink of the Ka-na-ru We-wu-gunt, and slept in the very same bed that K o m had occupied three nights before. On the next moming he went down into the Wi-wu-gunt and drank of the waters of the Pai-av Spi-kunt, and continued his journey to the Kai-vav-wi. Early on the next morning he went up onto the Kai-vav-wi and found fresh tracks of Kom and knew that his enemy was at home. Then he dug a pit in which he built a fire, and said to himself, " I will roast K o m in this fire tomorrow." Now this pit was in the trail by which Kom was wont to go to the spring, and Hu-pats hid himself behind a rock near to Kom's home, and when the latter came out at dawn he was seized by Hu-pats. But K o m was a powerful man, and he ran, carrying Hu-pats on his back; and when he came near and saw the pit with the fire at the bottom he ran to its brink and shook his enemy off into the fire, and covered him with sticks, and he reviled him and said, "Tell me, friend, who dug this pit? Tell me, friend, who made this fire?" And Hu-pats answered with a groan. When Hu-pats was well roasted, Kom drew him out of the pit and said to himself, "This fellow desired to eat me. I cannot eat him, for I don't live on meat; yet shall my flesh be strengthed by his flesh." And he cut two round pieces of meat from Hu-pat 's flanks and put them on his ov^oi rumps so that they grew there. And he placed other pieces on his back bone, and they also became part of his flesh, and he went away rejoicing. THE ABANDONED BOYS [Shorter version in MSS 1795, UNNUMBERED, p. 11-12; 794-a, NO. 34] Ku-kwats Wa-a-ka-rir-um-pa Tu-wi-ni-a-ga-vwets Kai-vwav-i Mexicans Spring in the Yellow Hills Southwest of Pipe Springs Tribe Kaibab Plateau Shin-au-av and his Tu-wi-ni-a-ga-vwets were camped at the Wa-a-ka-rir-um-pa. They held a council and decided to move to the Kai-vwav-i, so he sent a man in search of a food camp with in­ structions for him to make signal smoke when such a place was found. Seeing a smoke a great way off the people prepared to start. When they were ready Shin-au-av noticed that two small helpless children belonging to the man who had gone ahead were still lying on the ground, and in a loud voice he directed that some one should take these children along. But he gave no particular one directions to do so, and as all the party had great loads to take no one took up the children, and Shin- au-av, leading the people, did not notice that they were left behind. When the children awoke and found that their people had gone they cried, and slowly followed, crawling on the ground, for they could not walk. In this way they proceeded many days until at last they came to a place where a battle had been fought and saw lying on the ground the dead bodies of the men who had left them behind; but the women had been carried away. The boys knew that this was a punishment for the cruelty of the people in leaving them behind. Now there were many berries growing in the coun­ try round about, and the boys lived on them until the pine nuts were ripe. When these were fit to be eaten, they [the boys] had grown so that they could walk about and they gathered many, and grew finely. And they saved many for winter; and so they lived several years taking care of themselves. They grew to be fine large boys and thought only of their friends who had been captured and they decided to be re­ venged on their enemies, the Ku-kwats. So they made a journey to their enemies' land and came upon them in a region covered with timber. The younger brother was greatly terrified, so the elder brother dug a pit and placed him in it so that he could not be found and then proceeded on his way to reconnoiter. Coming to the camp of the Ku-kwats he saw his sister and knew her, and crawling near to where she was standing so that he was hid in her shadow, he told her who he was and where the younger brother was concealed in a pit. (A curious dialogue occurs here between the boy and the girl in a low tone while she is grinding, and talking to the people in camp, in a loud voice, and is scolded by an old woman because she wastes the meal, and at the same time she is talking in an under­ tone with her brother. All this was acted skillfully when I heard the story.) The next day the boys killed the Ku-kwats, rescued their friends and took their sister back with them in great triumph. When they came to the old battlefield and saw the bones of their friends bleaching in the sun they were very sad and danced and sang all the 92 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 night and when the dawn came in the sky the younger brother stretched forth a magical wand and called all the men back to life amid great rejoicing. [MS 1795, unnumbered, p . 12 reads, "Bring back to life all the old people with a wand but Shin-au-av who is afterwards brought up by one of his friends. (So children should be cherished !)"]« WA-NA-TA-WIN-NI A N D NI-MI-AP [MS 794-a, NO. 18] Wa-na- ta -win-n i Ni -mi-ap Oriole T h u n d e r Wa-na-ta-win-ni was very sick and he sought his brother to bring him Ni-mi-ap (Thunder) who was a great doctor, to cure him. When the brother came to Ni-mi-ap's house he found that he lived in a hole in the sky and he told that for which he had been sent, and Ni-mi-ap replied, " I will go to your brother. Return and take care of him until my arrival. When I start, you will know it for the ground will tremble; a great noise will be heard in the heavens; as I come near watch closely what color Wa-na-ta-win-ni as­ sumes; if he changes suddenly to red he will die; but if he changes to yellow he will live." The next day Ni-mi-ap started and as he passed along a great noise filled the heavens and the earth trembled. And as he came near to where the sick man was the latter turned to a beautiful golden hue. Then Ni-mi-ap turned to the brother he had met the day before and said, " I will return; your brother will be well but when I leave, he must rise and must not lie down again for if he does he will surely die." And when he had departed Wa-na-ta-win-ni walked about the earth in good health. H U - P A T S VISITS THE JAY N A T I O N O N THE KAI-BAB [MSS 1795, NO. 11; 794-a, NO. 36] Hu-pats Kwi-ats Ku-kwats Ong-a O-go-chi-ok Un-ka Un-kwa- Kai-vav-wi •ni-kunt Small Fo.x The Bear The Spider, also name of Mex­ icans because they weave literally "the weavers" Canada Jay Maximilian Jay Vermilion Cliffs Kai-bab Plateau Hu-pats was a great arrow maker and famous for his skill among all nations. Once he made a journey to the Kai-vav-wi, to trade his arrows for buckskins with the people of the O-go-chi-ok. When he arrived at the foot of the plateau he discovered fresh deer tracks and hid himself near the trail by which they were wont to go down to the water. Soon he saw them approaching, and taking his bow and arrow from the quiver, he sent it through the heart of the fattest deer. And Hu-pats rejoiced that he had been enabled to kill such fine game, for there were very few deer in his own country. While he stood admiring the slain animal he discovered O-go-chi-ok in the distance approaching, and he hid himself behind a log. But O-go-chi-ok had also seen Hu-pats, and was surprised when he came near to find that he was not there, and he searched for him until he found him; and each ex­ pressed great pleasure of meeting the other. As they walked along the trail O-go-chi-ok saw the deer lying on the ground and told Hu-pats that he had just killed it, and the latter did not deny it lest he should be considered a trespasser. So with a great show of friendship he offered his assistance in dressing the game. When they had skinned it and cut it into pieces they carried it away with them. As they came near to the home of O-go-chi-ok, he said to his companion, "Hu-pa ts , you must not go boldly into our camp, for strangers are always killed; let me manage this affair for you." And he hid Hu-pats in the small feathers on the top of his head, tying them with a string. When O-go-chi-ok arrived in the camp he boasted of his skill in hunting, but Ong-a told him his story was not believed. " I t is now only noon," said he, " and never before this did you return with game before night ." " A h , " said O-go-chi-ok, " there is the game; see for yourself." Then Ong-a said, "Let me look into your quiver;" and selected an arrow that was very good. "This was not made by you," he said, "nor by any of our people: this is my grandfather's arrow, Hu-pats, the old man who lives on the Un-ka Un-kwa-ni-kunt. Where did you obtain it? And see, there is blood on the shaft; this is the arrow that killed the deer," and O-go-chi-ok stood in silence. After awhile Ong-a noticed the peculiar manner in which his companion had dressed his hair, and said, " W h a t a strange top-knot you have! W h a t new way have you learned for tying up your hai r?" And all the people in the camp laughed at O-go- chi-ok. Then a little boy crawled up behind him and cut the string which bound the top-knot and Hu-pats fefl upon the ground, and all the people jeered at the boastful hunter, and laughed, and made merry over his discomfiture. And Ong-a ran up to Hu-pats and hugged him exclaiming, "You are my grand­ father!" And they all received him with expressions of joy. The next day O-go-chi-ok and Ong-a went out to hunt in company, and the latter sang as he went and would not be still; so the former reproached him lest he should frighten away the game. Sdll he would not cease his noisy songs and when they found a deer THE SOUTHERN NUMA 93 lying down O-go-chi-ok feared it would hear the noise and run away. And he said to Ong-a, "You go around the trees on the other side and creep up to the deer and shoot him. I will remain here and should you fafl to kill him, he will run this way and I will shoot at h im." This he said to be rid of Ong-a and no sooner had the noisy fellow disappeared among the trees than he crept along the ground near to the deer and shot it, and then hid it in the bushes. Ong-a, still singing his noisy songs, came up to where the deer should have been and not finding it shouted to his companion, "Where is that deer?" and O-go- chi-ok replied, "You have frightened him away with your singing." Afterwards he took him to where the game was lying dead. And when Ong-a saw it he was greatly interested for he had never before seen a deer except after it had been cut up and brought to camp. After examining the feet he said, " M y brother, what are these?" and he answered, "These are the feet which would have carried him away had he heard you singing." Then Ong-a examined the horns and said, " W h a t are these my brother?" And he answered, "These are the horns with which he would have gored you had you made him mad with your singing." Then he examined the eye-lashes and said, "Wha t are these my brother?" At the same moment he lifted the eye-lid and the deer gazed upon him for an instant, then sprang up and bounded away, car­ rying Ong-a away with him on his horns, who screamed with great fright; but the elder stood laugh­ ing. A little way off, the deer ran into a bush and Ong-a was thrown off onto the ground lifeless. Then O-go- chi-ok came up and cut him into pieces and went on his way. Sometime afterwards, when he was far away in the woods, he heard a noise behind him and stopped to listen. It was Ong-a coming up still singing his song, and this is what he now sung: " I am mended I am mended I am mended" said he; " T r a la la la la" So they went on the hunt together again; and when they had killed another deer O-go-chi-ok told the screamer to stand on the top of the highest tree and watch lest their enemies the Ku-kwats should come while they were taking off the skin. As he was very busy at work, the other, who was standing watch, saw the Ku-kwats coming, a great way off. But being angry with the elder brother on account of the ill t reatment he had received during the morning, de­ termined to be revenged; so he gave no warning. At last the enemy came near and when he noticed that O-go-chi-ok saw them, Ong-a shouted, "Here they come, run, run, my brother, run!" , hoping to confuse his brother. But the elder was a brave fellow and said, "Do you carry away this meat; I will stay here and fight them." (A curious conversation.) Ong-a carried the meat home and returned bringing with him Hu-pats and Kwi-ats. Now Hu-pats was a renowned warrior and he had a great bow and very long arrows and he took great care not to shoot his arrows foolishly. But when he could see a number of the enemy standing in the same line he shot an arrow and would thus string a great number on one arrow shaft, carrying the bodies along with it until it struck a pine tree where it would hold them, dangling in the air. Soon he had great numbers of the enemy hanging to the trees around about. Now Ku-kwats, when they first saw the little fellow with the great bow and long arrows, made much sport of him, but his wonderful feats caused great consternation, and it was his turn to deride, which he did as the remnant fled. Then Kwi-ats fell upon those who were left and killed them all even to the last one. On that night there was a great feast held and all the people danced until the dawn came into the sky. ORIGIN OF THE ECHO (PAIUTE) [Short version in MSS 1795, NO. 11; 794-a, NO. 41] Teu-gai To-go-av A Witch The Rattlesnake Teu-gai came near to a village one night and called to a little girl, "Bring me my child." Supposing it to be her mother the girl obeyed. Teu-gai had a basket on her back, and in it she put both babe and girl and carried them away, scampering through the woods. When the mother missed her children, there was a great inquiry and search through the vfllage for them, and the people all believed that a teu-gai had taken them off. Early the next morning they followed the old hag and found her asleep, wearied with her flight, and the children were rescued. When Teu-gai awoke and found that they had taken the children from her she went to her grand­ father To-go-av, taking all her own famfly with her, and besought him that he would take care of them for she feared they would all be killed. To-go-av tried to drive them away, but could not, and he was sorely perplexed as to know what to do with them, for he feared the people of the village would come to kill them and would fall upon him also. At last in despera­ tion he swallowed them all, although it made him exceedingly sick, and he entreated them to crawl 94 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 out again. This the children did, but the old Teu-gai was stuck fast. Then To-go-av crawled out of his own skin leaving Teu-gai in it. She shouted, "Let me out, let me out!" "Stay where you are; be stifl!" said To-go-av. Still she screamed, "Let me out!" but To-go-av refused to extricate her and went away. Then Teu-gai wriggled with the skin into a crevice in the rocks and made her home there; and when the people of the village came in search of her, she re­ peated their words in mockery; and though they heard her voice they could not find her. Since that time all Teu-gais live in snake-skins, and the echoes which are heard in the rocks are their spiteful mockings. CHU-AR.RU-UND-PU-RUN-KUNT AND THE YU-KUTS [MSS 1795, NO. 11; 794-a, NO. 35] Chu-ar-ru-und-pu-run-kunt He who dug the roots of the yucca Yu-kuts The Fawns To-go-av The Rattlesnake Mar-ka-gunt Kai-vwav-i A plateau east of the head­ waters of the Sevier Chu-ar-ru-und-pu-run-kunt was digging the roots of the great Yucca, and seeing two deer, a buck and a doe, he hid himself in the reeds and, taking up a leaf of the cottonwood tree, he made a whistle with which he imitated the cry of a young fawn. [When] they came near by he killed them with his arrows. Looking about he found two fawns, and coming up he pretended to be their friend. "There are some bad people around here," said he; "They have killed your father and mother. Go with me; I will show you where to hide." He took them to a pit near by and put them in and went away. O n the third day following he returned for the purpose of killing and eating the fawns. But seeing that they were very poor he bethought him of a plan by which they could be led to eat grass for a few months and become fat and large. So he told them that the wicked people had gone away but that they would return soon, and he advised them to eat grass near by every day and not to wander far away but go no farther than the spring, which was near by, and whenever they had eaten sufficient to hide again in the pit. In time these fawns grew apace and became fine fat deer. When they were older they said to each other, " W h o knows but this man may have killed our parents, and maybe he wifl come back and kill us?" And this matter they talked between themselves until they decided to go and take the council of their grandfather, To-go-av. Now when To-go-av heard their story he said, " M y children you were very foolish in believing the words of Chu-ar-ru-und-pu-run-kunt; he is a great deceiver. When you are in trouble listen not to a stranger bu t go to your friends for advice." Then he led them u p to the Mar-ka-gunt Kai-vwai-i and showed them the rich grasses which they might eat, and took them to the clear spring where they might quench their thirst, and led them to the aspen groves where they might rest in the shade, and taught them a song. Then To-go-av returned to his home at the Un-ka Un-kwa-ni-kunt [the Vermilion Cliffs]. When Chu-ar-ru-und-pu-run-kunt came to the pit expecting the fawns to be grown to fine fat deer, and found that they had left, he was greatly enraged and started searching around. He came upon their tracks and followed them to the home of To-go-av, and arrived there at the same time that To-go-av did [from] Mar-ka-gunt Kai-vwav-i. "Where are the deer I had in my pi t?" said Chu- ar-ru-und-pu-run-kunt. "You have stolen them and eaten them." And To-go-av replied, "Not so; they came to me for advice and I sent them away to a region where you cannot find them; now I know that you are a liar and a bad man ; you shall d ie!" and To- go-av slew him. The fawns lived on the Mar-ka-gunt Kai-vwav-i for a long time and often sang. This story is often told, or reference made to it for not believing stangers. SHU-NI-AM [MS 794-a, NO. 46] Shu-ni-am Shin-au-av Pa-vits To-go-wo-tsi Daughter of Tov-wots The elder Shin-au-av Coyote Wolf Shu-ni-am was the sister of the Shin-au-av brothers. Shin-au-av Pa-vits took Shu-ni-am, his sister, for his wife. In due time a child was born and Shu-ni-am loathed it for she did not willingly become the wife of her brother, and she refused to nurse the babe, and cast it away in the woods. The she wolf heard the babe crying and went with the intention of devouring it, but when she saw the babe she took pity and permitted it to draw nourish­ ment from her own breast and then took it to her house and brought it up with her own little wolf. It became a long, lank to-go-wo-tsi. At the present time Shu-ni-am and her sisters are living in the sky. Shu-ni-am's great light shines brighter than all the others. She is Alcyone in the cluster of the Pleiades.''^ [MS 794-a, no. 29, "General Discussion," contains this note: "F rom Shu-ni-am THE SOUTHERN NUMA 95 " M a n y of the persons of this ancient mythology are now stars. Ursa Major is called Na-gats. The dipper in the Mflky Way is his wife, they were separ­ ated far in the heavens because they quarrelled when on earth. Orion is called the Hunter, and the jewels in his sword are the arrows he is shooting at the ante­ lope. Both Jupi ter and Venus have been called Ta- vwa Pu-vha, or Sun Star; whether they suppose it to be the same star or recognize two, I could not determine."] HOW AI-AI GOT HIS WIFE [MS 794-a, NO. 25] Ai-ai Kwi-ats The Turtle The Bear Ai-ai made a journey for the purpose of visiting a distant nation. There he found many beautiful maidens; one of them, more beautiful than all the rest, he loved. At night he went to her tent and creeping in, lay down by her side. But she, not pleased with his advances, ran away. Then he appealed to her father, who with great scorn refused to give his daughter to the stranger. Then Ai-ai returned to his own land, and enlisting his friends, proceeded on an expedition to capture the beautiful maiden. When he had once more come to the land of her friends, he was met by a party of braves and they held a conference. The maiden had a suitor among the people of her own nation whom she loved and to whom her father desired to give her. It was agreed that the two suitors, with their friends should decide the controversy by wager of battle, and it was further stipulated that the conflict should be without weapons. In pursuance of this agreement they held a great feast, and when the time for the contest to commence had arrived, Ai-ai stepped forth upon the plain between the two camps and with loud and boastful language challenged his rival to combat. " I am a great warrior in my own land; afl my enemies tremble; I have many friends. A-nier ti-tik-a-nump kwaik-ai-gar!" ("Fighting is my eating tool I say; that 's so!")'*^ Then the other suitor stepped forth upon the plain and replied in like language, which also ended in "A-nier ti-tik-a- nump kwaik-ai-gar," and they sprang to the con­ flict. Ai-ai was the victor and when his competitor had fallen his friends took him away. Then Ai-ai in like boastful language challenged his competitor's friends and he overcame many but was at last beaten down himself. But his friends took his place one after another until they were all conquered but Kwi-ats. When he took the field none were able to withstand him, so Ai-ai gained his bride. Then both parties joined in a great feast and danced until the dawn came into the sky, and Ai-ai and his friends returned to their own home taking with them the beautiful maiden. This is the authority they give for their marriage customs, which are elsewhere related. PU-NI AND TA-VWATS [MSS 1795, NO. 11; 794-a, NO. 22; 798] Pu-ni Ta-vwats The Skunk The Chipmunk Pu-ni and Ta-vwats were intimate friends and were accustomed to hunt in company. Ta-vwats told Pu-ni that the fatter the deer the sooner he would die when shot, and believing this, Pu-ni always chose the deer that died quickly. One day they were hunting on the mountain and being tired, they sat down under a tree to rest, when Pu-ni said, "Ta-vwats, why is it we kill such poor deer? You give me the best, and yet my children have nothing but lean meat to eat." "Maybe the deer on this mountain are not good," said Ta-vwats. " I have heard that the deer on other mountains are better; some day we must go to another country and hunt ." Proceeding on their way they shortly afterwards came to a herd of deer and Ta-vwats killed two, taking great care to shoot the poorest. He then told Pu-ni to choose the best for himself. This he did to deceive Pu-ni for he feared that his companion would suspect that what he had told him about the fat deer dying easily was not true. They hunted together for many moons and still Pu-ni's children always had lean meat, and at last he suspected that Ta-vwats was taking advantage of him, and charged him with lying, and a quarrel ensued. After a great deal of wrangling Ta-vwats proposed that their children should be told to fight by throwing pieces of flesh at each other and thus they would exchange meat, and Pu-ni could see for him­ self which was the best food; to this Pu-ni agreed. Then Ta-vwats instructed his children to throw back only such pieces as were hurled at, them. The battle was commenced by the little pu-nis, and the little ta-vwats returned the fight by throwing back what was thrown at them. And so the fight continued for some time but Ta-vwats children were struck many times, and their anger waxed hot, and they ran to their own pile of meat and belabored the little pu-nis furiously. When the latter saw the fat meat, they greatly marvelled for they had never beheld such be­ fore and did not know what it was. And so they took some to their father and they said, "Wha t is this white stuff father that those ta-vwats were throwing? May­ be it is some bad medicine." Then Pu-ni saw that he 96 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 had been deceived and he went to Ta-vwats and upbraided him. The latter tried to appease his anger and offered him twenty sacks of tobacco which were refused. He then filled his pipe and proposed that they should smoke and talk over the matter and per­ haps they could come to some settlement in a peace­ able way, but Pu-ni would not smoke, nor would he speak to vent his anger. When the people knew that Ta-vwats and Pu-ni had quarrelled they called a council.to talk over the matter but Pu-ni refused to attend and would not be appeased, demanding that Ta-vwats should be killed. Every day his anger became greater and at last he began to stink; and the stench grew worse until it killed his own chfldren, and his wife could no longer live with him. Seeing her great sorrow he brought the children back to hfe by those wonderful incantations of which he was master. But still his anger grew no less and still he would not speak to Ta-vwats, nor smoke in the council (See song of the skunk). Then all the people hated Pu-ni, and told Ta- vwats that he might kill him. So the latter sent his children to gather pitch from the pine trees; and they asked him what he was going to do with it. "No matter my children," said he, " I will show you in good t ime." They brought him many basket fulls, and at night when Pu-ni slept Ta-vwats went to his home and filled the mouths and noses and eyes and ears of all the members of the Pu-ni family with pitch. Then he covered their houses all over with the same substance. When the dawn came into the sky the pu-nis could not get out nor could they speak, but only cry, "um- m-m-m-m;" and all the ta-vwats gathered around and reviled them, singing and dancing in great glee until the pu-nis were dead.'*^ From this story the Nu-mas have derived the following aphorisms: "An angry man kills his best friends." "An angry man stinks." (Sometimes they call him a skunk.) "All men should be willing to settle a dispute in council lest they become so offensive as to stink." C O R N IS B R O U G H T T O T H E E A R T H [MS 794-a, NO. 43] In early days people were very hungry and very poor and they were small in stature because of their scanty food. An old woman called to her son and bid him go up beyond the sky and see if he could not find some means of subsistence for them better than that which they had. But the boy demurred, saying, " W h a t shall I ride?" Being told many times to go and refusing, at last the old woman held him up in her hand and blew him away and he rose high into the heavens. And passing beyond the skies came into the country inhabited by Shin-au-av, who, when he saw the boy coming said, " W h a t seek you in this land; are you a thief?" And the boy said, " N o I seek for better food for my people." And Shin-au-av said, "Perhaps you are a spy and at night will cut our throats ." But the boy denied this accusation and plainly explained to him why he was there. And Shin-au-av said to him, "Sit down and let us talk together." So they sat down and Shin-au-av placed before him some food and he ate; he gave him to drink of the wine of the skies, u- wu-pa (juice of the cactus apple). When the boy's hunger was appeased he sent him to lie down a little way without the camp. Shin-au-av said to himself, "I f of this wine he becomes drunk he is an enemy, but if he drank to his fill and still retains his understanding, he means well." The boy slept and seemed not to be affected by the wine which had been given him. When the m o r n i n g came Shin-au-av called the boy to him and set food before him and again gave him to drink of the wine of the sky, and again he drank to his fill and still kept his understanding. Shin-au-av said, "This is a good boy and I will trust h im." So he gave him some seeds of the Ku- ma-a, Indian corn, and told him to return and gave him a jug filled with wine that he might refresh him­ self on his journey. The boy left Shin-au-av's tent and passed through the sky and came down again to earth. When he arrived all the people gathered about him wondering to hear his story of that land beyond the sky and to know of his success in his search for some better food. The lad told the people what he had seen but told them not of the wonderful wine of the sky of which he had drunk, for so Shin-au-av had warned h im before he had started. The seeds which the lad had brought were planted and they grew through the summer and every day the people came to see them, to watch their growth and keep away insects and such animals as might destroy them, and when ta-mun (autumn) came and the corn was ripe they gathered together and held a great festival and danced the ku-ma we-pa or corn dance and they ate of the corn and found it very sweet and very good. The remainder of the corn was kept for another year for seed and thus it was that the Ku-ma was brought from beyond the skies. THE SOUTHERN NUMA 97 THE SON OF SHIN-AU-AV PA-VITS LOVES THE WIFE OF KWI-ATS [Short version in MSS 1795, NO. 4; 794-a, story 23] Shin-au-av Pa-vits Kwi-ats Shin-au-av the Elder The Bear In the days of the Nu-ints Pi-gaip [old people, i.e., mythological time], Kwi-ats had a beautiful wife and Shin-au-av's son met her in the grove where she was gathering pine-nuts and loved her. When Kwi- ats saw that his wife was loved by the lad, he was very angry and refused to surrender her. Then the boy went to his father and sought his advice, and Shin-au-av directed him to pulverize an obsidian arrow head and bring him the powder. When this had been done the father mixed it with a basket of raspberries and placed them on the side of the mountain where Kwi-ats lived. He told his son to remain near by and watch, and when Kwi-ats should come and eat them to follow him, for he would surely die. And having found the bear, he was to skin him and bring the hide and all the flesh to Shin-au- av's home. In obedience to the father's command, the boy concealed himself behind some rocks and waited three days and three nights for the coming of the bear. Early in the morning of the fourth day he saw his old rival stealthily creeping along the side of the mountain, snuffing the air and looking cautiously about as if to discover an enemy. After satisfying him­ self that he was unseen, he ate the berries in great haste and ran away, but the boy followed. Soon the poison began to work and the bear ut­ tered great howls and rolled upon the ground and dug up the earth, so that there was a great cloud of dust in the air, and tore up the bushes, and at last died in great agony. Then the boy did as he was directed; hastily he took off the skin and cut the flesh into strips, tied it up in the skin and carried the whole to his father. Now the spleen of the bear is not deemed to be good food by the Indians and the boy, thinking it worthless neglected to place it with the rest of the flesh but left it behind on the ground. Coming to the home of Shin-au-av, the boy threw the bear meat down at his father's feet, who examined it carefully and saw that the spleen had been left be­ hind. And he said, " M y son, you have not done as I told you," and he fell upon the ground in deep sor­ row. At the same instant the bear returned to life and stood up growling his vengeance, and the boy stood in the tent fixed with terror until the bear seized him and tore him to pieces. This story is often told to enforce the necessity for strict obedience to the orders of the elders. REPORT OF J. W. POWELL AND G. W. INGALLS The Special Commission appointed for examining into the condition of the Utes of Utah; Pai-Utes of Utah, Northern Arizona, Southern Nevada, and Southeastern California; the Go-si Utes of Utah and Nevada; the Northwestern Shoshonees of Idaho and Utah; and the Western Shoshonees of Nevada; and for the purpose of consulting with them concerning the propriety of their removal to reservations, would respectfully submit the following report: The commission was delayed a number of days by snows that blockaded the railroads over the moun­ tains, but arrived in Salt Lake City early in May. At that time there was much excitement in the country, consequent on the disastrous conflict with the Modocs. The commission found that the feelings of the white people inhabiting the territory under considera­ tion were wrought to a high state of resentment, which frequently found vent in indignities on the Indians, while the latter were terrified, and many of them had fled to the mountains for refuge. Immediately on our arrival at the city, delegations from various parts of the country met us, representing that the Indians of their several neighborhoods were preparing to commence a war of extermination against the whites; and several petitions from the citizens of different places, to the military authorities of that department, the governor of Utah, and the Com­ missioner of Indian Affairs, representing that the people were in immediate peril, and calling for mili­ tary protection, were referred to the Commission. Under these circumstances, the Commissioners proceeded to investigate the state of affairs in the Sanpete Valley, Curlew Valley, Cache Valley, and on Deep Creek. It was soon found that the fears of the white set­ tlers were groundless, and that the Indians them­ selves were much more terrified than the whites. In the mean time the Commission sent for dele­ gations of Indians representing the tribes of Utes, Go-si Utes, Northwestern Shoshonees, and Western Shoshonees; and after meeting a number of these 98 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 delegations at its camp near Salt Lake City, such information was obtained as led to a request for further conference with the Department concerning the best course to be pursued with these Indians in the light of the facts thus obtained. In consequence of such request, one of the special commissioners, Mr. J . W. Powell, was instructed to report to the Department at Washington. O n his arrival, the following statement to the Commissioner of Indian Affairs was made: Washington, D . C , June 18, 1873 To the Honorable Commissioner of Indian Affairs: Sir: Your attention is respectfully called to the following statement of the condition of the Indians inhabiting Utah, Nevada, Southern Idaho, Northern Arizona, and Southeastern California, who are not yet collected on reservations. These Indians are Utes, Pai-Utes, Go-si Utes, Northwestern Shoshonees, Western Shoshonees, and Pa-vi-o-tsoes, (designated in the Indian reports as Pah-Utes.) Of the Utes not on reservation there are two prin­ cipal tribes, the Pah-vants and Seuv-a-rits. The Pah­ vants are on Corn Creek, near Fillmore, in Utah Ter­ ritory, and in the report of the Commissioner of Indian Affairs for 1872 are estimated to number 1,200. These Indians are under a chief named Ka-nosh; they subsist by cultivating the soil to a limited ex­ tent, by gathering seeds, fruit, and roots, and also by hunting; but chiefly by begging from the white settlers of the country. Their condition is better than that of any other of the Indians under consideration. The chief, Ka-nosh, is an Indian of great ability and wisdom, and is doing all he can to induce his people to cultivate the soil. He not only raises grain enough for himself and family, but usually has a quantity to sell, from which he derives a respectable revenue. His influence is not confined to the tribe over which he has immediate command, but extends to a greater or less extent over most of the Indians of Central Utah. The Seuv-a-rits inhabit the country between the Sanpete and Sevier Valleys, on the west, and the Green and Colorado Rivers on the east. No definite information has been obtained con­ cerning the number of his tribe. In the fall of 1871, one of your Commissioners met a party of them on the banks of the Sevier, and counted thirty-one lodges. These people live by hunting and fishing, and collect seeds and fruits. They are well mounted, are a wfld, daring people, and very skillful in border warfare. It may be safely stated that for the last ten years they have subsisted chiefly on the spoils of war. In their raids they have been associated with the Nav-a-jos and Utes, who inhabit the country to the east of the Colorado River. The Pai-Utes inhabit Southern Utah , Southern Nevada, Northern Arizona, and Southeastern Cali­ fornia. There is a small tribe in the vicinity of Beaver, and another at Parowan, whose numbers are unknown. A third tribe is usually found encamped some­ where in the vicinity of Cedar. The principal chief of the Pai-Utes of Utah, Tau - gu, usuafly remains with his tribe. In the winter of 1871-72 the tribe was visited by one of your Commissioners, and forty-three lodges were counted. There is a tribe in Long Valley, numbering about 125 persons, and one in K a n a b Valley, numbering 107. There are a few Indians on the Paria River, whose numbers are unknown, and there is a small tribe on the eastern side of the Colorado, near the line between U t a h and Arizona, numbering 47. The U-in-kar-ets, dwelling among the U-in-kar-et Mountains in Northern Arizona, number about 60. The Sheav-wits inhabit the Sheav-wit plateau in Northern Arizona, and number about 180. The tribes of Pai-Utes thus enumerated are such as have not been heretofore included in the report of the Pioche Agency. Of the remainder who properly belong to that agency, and who inhabit Southwestern Utah, Southern Nevada, Southeastern California, and Northern Arizona, your Commissioners have but little more knowledge than is already before the Department . It is sufficient to state that they are scattered in small tribes, and hold allegiance to many petty chiefs. All the Pai-Utes subsist in part by cultivating the soil, some of them raising the grain and vegetables introduced by white men, other cultivating native seeds. They also collect uncultivated seeds, fruits, and roots. A few of them occasionally work for white men, and they also depend very largely on begging, and are a serious burden to white settlers. The Go-si Utes live in the vicinity of Salt Lake and the valleys extending to the west as far as the Nevada line. They probably number four hundred persons. Some of them are cultivating small patches of ground; one band in Skull Valley, one at Deep Creek, another at W a r m Springs, and another at Salt Marsh, near the Nevada line. They also gather seeds and fruits, dig roots and hunt a litde, but chiefly subsist by begging. A few of them are occasionally employed by white men. The western band of Shoshonees, in the report THE SOUTHERN NUMA 99 heretofore made to the Department, have been overestimated for U t a h and underestimated for Nevada with regard to their number and distribu­ tion. These Indians are cultivating the soil to a very limited extent. Some of them are employed by white men as herders and in other labors. They gather ^ seeds and fruits, dig roots, hunt and fish, and eke out a miserable subsistence by begging. Of the number of the Northwestern bands of Shoshonees, your Commission have no trustworthy information. Their condition does not differ materially from the Western Shoshonees. They are also divided into small tribes, several of which we have visited. Of the Pa-vi-o-tsoes, or Pah-Utes, of Western Nevada, we have obtained information of three or four hundred who do not report to either of the reser­ vations on Walker River or Pyramid Lake. Their condition is substantially the same as that of the Shoshonees. Of the Washo-oes, mentioned in the report of the Department, we have no definite information. The Indians mentioned in the foregoing statement appreciate that they can no longer live by hunting, fishing, and gathering the native products of the soil. They fully understand that the settlement of the country by white men is inevitable, and know the folly of contending against it; and they earnestly ask that they may have lands of their own and be assisted to become farmers and stock-raisers, but especially do they ask that they may have cattle. During the last few weeks that the Commission has been among these Indians, it has conferred with many of their chiefs and principal men. One of your Commissioners, an agent for the Pai-Utes, for the past year has travelled among a number of tribes, and the other Commissioner, having been in charge of an exploring expedition for several years, has met and conferred with numbers of these Indians from time to time, and invariably they have expressed the sentiments given above. Their hunting-grounds have been spoiled, their favorite valleys are occupied by white men, and they are compelled to scatter in small bands in order obtain subsistence. Formerly they were organized into nations, or confederacies, under the influence of great chiefs, but such men have lost their power in the presence of white men, and it is no longer possible to treat with these people as nations, but each little tribe must be dealt with sep­ arately. The broad territory over which they are scattered has been parcelled out among the tribes by common consent, usually determined at general councils, so that each tribe holds a certain district of country as its own. Now the most important difficulty in the way of collecting these people on reservations, is the fact that each small tribe desires to have a reservation some­ where within the limits of its own territory, which is manifestly impracticable, as the Indians could not thus be protected in their rights, except at a great expense. In the instructions furnished your commissioners for the collection of these Indians, two methods were given, the one to take the Indians on reservations already established, and, failing in this, the other was to set apart new reservations for them. After a careful examination of the facts, it is found that the last-mentioned method is entirely imprac­ ticable, as, within the bounds of the territory over which these tribes roam there is no district of country with sufficient water and other natural facilities for a reservation, not already occupied by white men. In fact, the lands along the streams and almost every important spring has either been entered or claimed, and should the Government attempt to purchase such lands for the benefit of the Indians, it would be found to involve a great outlay of money, as water rights and improvements are justly held at very high prices. Nothing then remains but to remove them from the country, or let them stay in their present con­ dition, to be finally extinguished by want, loath­ some disease, and the dissent consequent upon in­ cessant conflict with white men. In view of the removal and distribution of these Indians to the old reservations, four important ques­ tions were presented to the commission namely: First. Are the reservations for the adjacent tribes capable of properly supporting an increased number of Indians? Second. Would the treaty stipulations with the Indians thus located permit an addition to their numbers, and would they consent to it? Third. Would the treaty stipulations with the Indians under consideration permit of their removal? Fourth. What division of the roaming tribes do their linguistic and other affinities dictate? The facts in answer to these questions, so far as they are known to the commission, are as follows: The reservation on the Muddy is well known to both of the commissioners. There is some good land and plenty of water; there are no valuable hunting grounds on the reservation, or in the vicinity, but there are streams from which a greater or less supply of fish can be taken; and the natural products of the soil, which are somewhat abundant, would be of value as a source of partial subsistence until they could learn to farm for themselves. The timber is distant from the district where the farms must neces­ sarily be made, but the climate is good for southern 100 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Indians, and the reservation wifl always be isolated from other settlements. Altogether the situation is good and suflficient. The reservation on the Uintah is well known to one of your commissioners. There is an abundance of good soil, plenty of water, and convenient timber. T h e cflmate is good for the growth of smaller grains and vegetables, but not favorable to the raising of corn. Good range for catde is practically unlimited— in fact, there is room enough for all the Indians of Utah . Perhaps there is no finer valley than the Uintah in the territory of the United States west of the hun­ dredth meridian. T h e commission having no knowledge of the capa­ bilities of the Fort Hall reservation, one of the com­ missioners, Mr. G. W. Ingalls, made a special trip for the purpose of examining it. It was found that there was abundance of good land, plenty of water, good and extensive range for grazing, and an ample supply of timber for the Indians already located there, and all of the Shoshonees of Utah and Nevada in addition. But little is known by the commission of the re­ sources of the reservations at Walker River and Pyramid Lake, but from such information as has been received it is believed they are inadequate to the wants of the Indians already collected there. The facts relating to the second question are these: No treaties have been made with the Indians con­ cerning the reservation on the Muddy. The treaty made with the Utes concerning the Uintah reserva­ tion provided for the gathering of all the tribes of Utah in that valley, but it was never ratified by the Senate, amd although the Indians are there as they suppose under the stipulations.of the treaty, it is not recog­ nized as binding by the Government of the United States. The principal chiefs on the reservation state their willingness and desire that the other Utes should be united with them. By the treaties made with the Shoshonees and Bannocks concerning the reservation at Wind River and Fort Hafl, it is stipulated that they are made not only for these Indians but "For such other friendly tribes or individual Indians as from time to time they may be willing, with the consent of the United States, to admit amongst them." With regard to the third question, "Would the treaty stipulations with the Indians under considera­ tion permit of their removal?" It appears that there are no recognized treaty stipulations existing with the Utes and Pah-Utes. A treaty was concluded October 12, 1863, with the Go-si Utes in which it was especially provided as follows: Article 6th. " T h e said band agree that whenever the President of the United States shall deem it expedient for them to abandon the roaming life which they now lead, and become settled as herds­ men or agriculturists, he is hereby authorized to make such reservations for their use as he may deem necessary; and they do also agree to remove their * camps to such reservations as he may indicate, and to reside and remain thereon." So that the Go-si Utes may be required to go on a reservation where- ever and whenever the President directs. A treaty was concluded October 1, 1863, with the western bands of Shoshones from which we ex­ tract article 6th, viz: " T h e said bands agree that whenever the President of the United States shall deem it expedient for them to abandon the roaming life which they now lead, and become herdsmen and agriculturists, he is here­ by authorized to make such reservations for their use as he may deem necessary within the country above described; and they do also hereby agree to remove their camps to such reservations as he may indicate and to reside or remain thereon." It is thus seen that they can also be called to a reservation by the will of the President, but such reservation must be within certain boundaries, as described in article 5th, viz: " I t is understood that the boundaries of the country claimed and occupied by said bands are defined and described by them as follows: O n the north by the Wong-go-ga-da Mountains and Shoshone River Val­ ley; on the west by the Sei-non-to-yah Mountains or Smith Creek Mountains; on the south by Wi-co- bah and the Colorada [sic] Desert; on the east by Pa-ha-no-be Valley or Step-toe Valley, and Great Sak Lake Valley." Your commissioners are in some doubt as to where these boundaries are situated, but believe they in­ clude the Fort Hall Indian reservation. By the treaty concluded with the northwestern bands of Shoshones at Box Elder, in the Territory of Utah, on the 13th day of July, 1863, it is stipulated as follows: "Article 2d. The treaty concluded at Fort Bridger on the second day of July, 1863, between the Uni ted States and the Shoshone nation being read and fully interpreted and explained to the said chiefs and war­ riors, they do hereby give their full and free assent to all of the provisions of said treaty, and the same are hereby adopted as a part of this agreement, and the same shall be binding on the parties hereto." In the treaty made at Fort Bridger, to which this ardcle alludes, the following provisions are found. "Article 2. The United States further agrees that THE SOUTHERN NUMA 101 the following district of country, to wit: commencing at the mouth of Owl Creek and running due south to the crest of the divide between the Sweet Water and Pa-po-a-gie Rivers; thence along the west of said divide and the summit of Wind River Mountain to the longitude of North Fork of Wind River; thence due north to mouth of said North Fork and up its channel to a point twenty miles above its mouth; thence in a straight line to headwaters of Owl Creek, and along middle channel of Owl Creek to place of beginning, shafl be, and the same is, set apart for the absolute and undisturbed use and occupation of Shoshone Indians herein named, and for such other friendly tribes or individual Indians as from time to time they may be wifling, with the consent of the United States, to admit amongst them." The boundaries of this reservation have been con­ tracted by a subsequent treaty. It will thus be seen that the Northwestern Shoshones are under treaty obligations to settle on the Wind River reservation, but as a part of the Shoshones are [sic] already at Fort Hall, it might possibly be more agreeable to the bands under consideration to go there. From the information which your commissioners have received it is believed that it will be necessary to remove the Pah-Utes or Pa-vi-o-tsoes from the Walker River and Pyramid Lake reservations to some better point, as the resources of the territory they now occupy are inadequate to their want. The United States Indian agent, in charge of the reservation at Fort Hall, informs your commission that he believes that the Indians now at that place would raise no serious objection to the removal of the uncollected Shoshones to that place. The rights and obligations of the Indians under consideration have been thus carefully examined that no unjust cause of complaint might arise. With regard to the fourth question, "What division of the roaming tribes do their linguistic and other affinities indicate?" much has yet to be learned. The names by which the tribes are known to white men and the Department give no clue to the rela­ tionship of the Indians; for example, the Indians in the vicinity of the reservation on the Muddy and the Indians on the Walker River and Pyramid Lake reservations are called Pai or Pah Utes, but the In­ dians know only those on the Muddy by that name, while those on the other two reservations are known as Pa-vi-o-tsoes, and speak a very different language, but closely allied to, if not identical with, that of the Bannocks. The Indians of Utah and Nevada, known as Sho­ shones by the whites, are known by very different names by the Indians. The two tribes mentioned above, Pah-vants and Seuv-a-rits speak the same language, and are inter­ married with the Indians on the Uintah reservations, and should be taken there. The Go-si Utes speak a language more nearly like that of the Indians at Fort Hall, but they are inter­ married and aflfiliate with the Indians at the Uin tah reservation, and it is believed they would prefer to go there also. The tribes of Pai-Utes, mentioned in the former part, should be taken to the Muddy. Of the Western Shoshones, Northwestern Shos- shones, Pa-vi-o-tsoes, and Washoes, sufficient is not yet known to reach a conclusion on this matter. Whenever these Indians are gathered on reserva­ tions it will be necessary to make provision for their subsistence, until such time as they can take care of themselves, as it would be impossible for them to live upon the native products found on the reserva­ tions. To take them there and have them scatter again would be to put them in a condition worse than they are now in, and it would probably be more difficult to induce them to return. The appropriations made by the last Congress for the support of the present reservations, to which these people should be taken, are entirely insufficient for the support of the Indians who are already on them, and they are compelled to leave their reservations during a part of the year to obtain a living. Under these circumstances, your commissioners did not deem that it would be wise to remove any of the Indians at present, and they submit this statement of the condition of affairs for your consideration. Having in view the ultimate removal of all the foregoing Indians to reservations already established, the following recommendations are made: First: Tha t the Pah-vants and Seuv-a-rits be visited and informed that the Government of the United States has decided that they shall make their homes on the Uintah reservation, and that hereafter no goods will be issued to them at any other place. Second: Tha t the tribes of Pai-Utes shall be visited, and, if possible, a number of the chiefs and principal men be induced to visit the Uintah reservation, with a view to their final settlement at that place. Should the commission find it impossible to induce them to look upon such a removal with favor, it should then make a thorough examination into the condition of affairs on the Muddy reservation, and report the results to the Department. The agent for that reservation should immediately commence work and prepare to raise a crop the coming year to such an extent as the appropriation and circumstances on the reservation will permit. 102 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 In the mean time two or three reliable men should be employed by the commission to collect the Western Shoshones at three or more points, where they could be visited by the commission and their annuities distributed to them, and they be informed of the decision of the Department, that they are to go on reservations, and that hereafter no annuities will be distributed to them except at the designated reservation or reservations. The same course should be taken with the Go­ si Utes. The Northwestern Shoshones should be assembled to meet the commission at Fort Hall, and, when there, their annuities should be given them, and they should be informed that the Fort Hall reservation is to be their future home, and that hereafter no annuities will be given them at any other place. One of your commissioners can communicate with a part of the Indians in their own tongue, and Mr. Gheen, who is already in the service of the United States in Nevada, speaks the Shoshone language, but it will still be necessary to have one more inter­ preters, as the commission must necessarily be di­ vided, and three or four parties organized to reach all the tribes in one season. It is therefore recommended that Richard Komas, a native Ute, now a student in Lincoln University in Pennsylvania, be employed for this purpose. Should these suggestions meet with your approval, it would be necessary to have the annuities for the Western Shoshones, Northwestern Shoshones, and Go-si Utes placed to the order of the commission. Very respectfully, J . W. POWELL G. W. INGALLS, U. S. Special Commission O n J u n e 26 the following instructions were received: DEPARTMENT OF THE INTERIOR, OFFICE OF INDIAN AFFAIRS, Washington, D. C , J u n e 25, 1873. SIR: I acknowledge the receipt of your letter of the 18th, instant, with a statement in detail of the present condition of the Indians in Utah, Nevada, and Southern Idaho, who have not yet been col­ lected on reservations. With a view to the ultimate removal of said In­ dians to such reservations as have already been es­ tablished, you recommend as follows: 1st. Tha t the Pah-vants and Seuv-a-rits be visited and informed that the Government has decided that they shall make their homes on the Uintah reserva­ tion, and that hereafter no goods will be issued to them at any other p lace. 2d. Tha t some of the chiefs and principal men of the Pai-Ute t r ibe be induced to visit the Uin tah reservation and encouraged to make their homes at that place; and in case it should be found impossible to induce them to look with favor upon a removal to that point, then to make a thorough examination as to the condition of affairs on the Muddy reservation and report the result to the Department , preparations in the mean time being made for raising a crop the coming year to such an extent as circumstances will permit. 3rd. Tha t two or three reliable men be employed by the commission to collect the Western Shoshones at three or more points, where they can be visited by the commission and their annuities distributed to them, and that they be informed of the decision of the Department that they must go on reservations, and that hereafter no annuities will be distributed to them except at the reservation assigned to them; the same course to be taken with the Go-ship Utes [Go­ siutes]. 4th. Tha t the Northwestern Shoshones be as­ sembled to meet the commission at Fort Hall, Idaho, to receive their annuities, and that they be informed that Fort Hall reservation is to be their future home, and that no annuities will be given them at any other place. 5th. Tha t Richard Komas, of Pennsylvania, be employed as interpreter to the commission; and 6th. Tha t the annuities of the Western Shoshones, Northwestern Shoshones, and Go-ship band of Utes [Gosiutes] be placed at the disposal of the commis­ sion. The above recommendations meet with the ap­ proval of the Department, and you are hereby au­ thorized to carry the same into effect. Instructions will be issued to Colonel Morrow, at Salt Lake City, Utah, to transfer to you the annuity goods referred to in your letter. Very respectfully, your obedient servant. J . W. Powefl, Esq., Special Commissioner, &c.. Present. EDW. p . SMITH, Commissioner Whfle Special Commissioner Powell was thus en­ gaged at Washington, Special Commissioner Ingalls visited a part of the Northwestern Shoshonees in Cache Valley, and, returning from this expedition, made a trip to the Pai-Ute reservation in Southern Nevada. The special commission met again in Salt Lake City. THE SOUTHERN NUMA 103 In obedience to the instructions received, the commission then proceeded through the Territory of U t a h to its southern line, visiting a number of tribes on the way, taking with them a quantity of goods to be distributed to the several tribes as they should be met from time to time. Sometimes the commissioners traveled in company, at other times they separated for the purpose of facilitating their operations. O n this trip many of the Indians belonging to the Uintah agency were visited, especially the Seuv-a- rits, as some anxiety had been entertained lest these Indians should again commence their depredations on the settlements. It was found that they had of their own accord given up their marauding life, and they signified their willingness to go on a reser­ vation and adopt the habits of civilized men. The reasons which they assigned for so doing were very interesting. They stated that their people had been dying very fast of late years, so that their numbers were greatly reduced, and they were specially terrified on account of some disease which had carried off more than twenty of their number in less than a week, only a short time before the commission met them. Some of their people attributed this to sorcery practiced by other Indians, others to sorcery practiced by the white inhabitants of Utah, but the great ma­ jority seemed to consider it a punishment for the petty wars which they had waged of late years. What­ ever the cause, they had determined to abandon the country and part of them were about to join the Utes of the Uintah reservation, another to join the Pah-vants, another the Pai-Utes near the Head of the Sevier, and a fourth the Utes of Colorado. They were informed that the Government of the United States expected them to go on the reservation at Uintah. The Pah-vants were next visited at Corn Creek, near Fillmore. This tribe was found to be much smaller, and the people in a much more destitute condition than had been represented to the commission. Ka-nosh, the principal chief, is an elder brother of Pi-an-ump, principal chief of the Go-si Utes, and the Pah-vants and Go-si Utes, although speaking different languages, aflfiliate socially, and often go on their hunting excursions in company. From this point an Indian runner was sent to bring Pi-an-ump and a number of Go-si Ute chiefs to confer with Ka-nosh and such other Indians as might be collected here, in regard to the propriety of their afl going to the reservation at Uintah. This runner was successful in bringing in the de­ sired Indians, so that the Go-si Utes were well repre­ sented at the consultation held at Ka-nosh's camp. They remained with the commissioners several days, and great pains were taken to explain to them the intention of the Government in collecting In­ dians on reservations. The result of this talk was very satisfactory. In obedience to the first part of the second clause of their instructions, viz: "Tha t some of the chiefs and principal men of Pai-Utes be induced to visit Uintah reservation, and encouraged to make their homes at that place," the commission sent for Tau- gu, the principal chief of the Pai-Utes, of Utah and Northern Arizona, and a number of subordinate chiefs. The only ones who could be induced to meet it were Tau-gu and Mo-ak-Shin-au-av, chief of the U-ai-Nu-ints, who live in the vicinity of Saint George. They informed the commission that induced by considerations presented to them in former conver­ sations, they had held a general council for the pur­ pose of consulting about the propriety of going to Uintah, and the suggestion had been repelled by all the people, and there was no voice raised in favor of their going. They averred that the Utes of Uintah had been their enemies from time immemorial; had stolen their women and children; had killed their grandfathers, their fathers, their brothers and sons, and, worse than all, were profoundly skilled in sor­ cery, and that under no consideration would the Pai- Utes live with them. It was found that it was impossible, without using force, to induce the Pai-Utes to join the Utes, and it was determined to adopt the course indicated in the alternative presented in your instruction, viz: "And in case it should be found impossible to induce them to look with favor upon a removal to that point, then to make a thorough examination as to the condition of affairs in the Muddy reservation, and report the result to the Department ." The commission then proceeded to visit in detail all the Pai-Ute tribes of Utah and Northern Arizona, viz, Kwi-um-pus, Pa-ru-guns, Un-ka-pa, Nu-kwints, Pa-spi-kai-vats, Un-ka-ka-ni-guts, Pa-gu-its, Kai- vwav-nai Nu-ints, U-in-ka-rets, and Shi-vwits. There is a small tribe of Pai-Utes in Northern Arizona, on the east side of the Colorado River, known as Kai-an-ti-kwok-ets, which was not visited by the commission. This little band lives in a district so far away from the route of travel that your commission did not think it wise to occupy the time and incur the expense necessary to visit them in their homes. Finally, delegations of all these tribes were col­ lected at Saint George [Figure 2] for general consulta­ tion, concerning the reservation for the Pai-Utes in Southern Nevada. The result of this talk was, in the main, satisfactory, and a delegation was sent by them to go with the commission to see the country. 104 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 TABLE I.—Tabular statement of Indians visited by Special Indian Commissioners J. W. Powell and G. W. Ingalls' Tribe Locality PAI-UTES O F UTAH 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41 . 42. 43. Kwi-um'-pas Pa-ru'-guns Un-ka'-pa-Nu-kuints ' Pa-spi'-kai-vits Un-ka-ka'-ni-guts Pa-gu'-its Kai'-vav-wits U'-ai-Nu-ints Vicinity of Beaver Vicinity of Parawan Vicinity of.Cedar Vicinity of Toquerville Long Valley Pa-gu Lake Vicinity of Kanab Vicinity of St. George PAI-UTES OF N O R T H E R N ARIZONA U-in-ka'-rets Shi'-vwits Kwai-anti'-kwok-ets PAI-UTES OF SOUTHERN NEVADA Sau-won'-ti-ats Mo-a-pa-ri '-ats Nau-wan'-atats Pin'-ti-ats Pa-room'-pai-ats I ' -chu-ar '-rum-pats U-tum'-pai-ats Pahran-a-guts Tsou-wa'-ra-its Nu-a'-gun-tits Pa-ga'-its Kwi-en'-go-mats Mo-vwi'-ats No-g>vats Pa-room'-pats U-in-ka'-rets Mountains Shi'-vwits Plateau East of Colorado River Mo-a-pa Valley Mo-a-pa Valley Mo-a-pa Valley Mo-a-pa Valley Mo-a-pa Valley Mo-a-pa Valley Mo-a-pa Valley Pa-ran-i-gut Valley Meadov/ Valley Las Vegas Vicinity of Colville Indian Spring Cottonwood Island Vicinity of Potosi Pa-room Spring PAI-UTES OF SOUTH-EAST CALIFORNIA Mo-quats Ho-kwaits Tim-pa-shau'-wa-go-tsits Kau-yai'-chits Ya'-gats UTES OF UTAH U'-in-tats Seuv'-a-rits San'-pits Ko'-sun-ats Tim-pa-na'-gats Tim-pai '-a-vats Pi-ka-kwa'-na-rats PAH-VANTS OF UTAH Pah-vants GO-SI UTES OF UTAH Un'-ka-gar-its Pi-er'-ru-i-ats Pa-ga'-yu-ats Tu-wur-ints Kingston Mountain Vicinity of Ivanspaw Providence Mountain Ash Meadows Armagoza Uintah Reservation Uintah Reservation Uintah Reservation Uintah Reservation Uintah Reservation Uintah Reservation Uintah Reservation Corn Creek Skull Valley Deep Creek Otter Creek Snake Creek Chief Pi-vi'-ats Tah-hun-kwi Tau ' -gu Na'-guts Choog Un-ka'-ta-si-ats Chuar ' -um-peak Moak-Shin-au'-av To-mo'-ro-unti-kai Kwi-toos' Tau-um'-pu-gaip Mau-wi '- ta Ai'-at-tau'-a Kwi'-vu-a Mo-wi'-un-kits To'-shoap Tan'-ko-its An-ti-av Pa-gwum'-pai-ats Ku-ni'-kai'-vets Un-kom'-a-toa-kwi-gunt Pats-a'-gu-ruke Ha-va ' - rum-up To-ko'-pur \ Ho-wi'-a-gunt/ Hu-nu'-na-wa Ko-tsi'-an Wa-gu'-up Nu-a '-rung Ni-a-pa'-ga-rats An'-te-ro Mer'-i-ka-hats Pi-na-si'-a Mo'-a-puts Pi-ki'-chi Won'-sits Won'-ro-an Ka-nosh Si'-pu-rus Tu-gu'-vi Pi-av'-um-pi-a Tat '-si-nup Men Children 10 years and Women under Tota l GRAND T O T A L : 5 2 8 12 14 39 14 14 31 75 34 8 8 28 14 10 22 29 29 GRAND TOTAL 284 17 73 23 13 66 17 GRAND T O T A L : 1,031 44 30 21 20 15 13 12 65 68 69 12 7 24 22 34 22 23 17 10 16 20 58 52 49 15 6 19 24 9 5 10 12 12 15 17 17 10 43 22 14 12 16 10 10 6 14 48 35 43 7 5 14 10 29 27 97 40 36 68 131 80 40 182 62 92 64 60 47 35 35 46 171 155 161 34 18 57 56 GRAND T O T A L : 184 34 34 17 85 10 31 GRAND 58 48 10 24 15 8 11 GRAND 57 GRAND 56 39 12 23 TOTAL: 63 40 8 25 13 8 10 TOTAL: 42 TOTAL: 58 33 556 134 256 9 14 73 56 18 27 21 9 11 32 45 35 31 68 194 144 36 76 49 25 32 134 149 107 THE SOUTHERN NUMA 1 0 5 T A B L E 1—Tabular statement of Indians visited by Special Indian Commissioners J. W. Powell and C.W. Ingalls*—Continued Tribe Locality Chief Children 10 years and Men Women under Total 44. 45. 46. 47. 48. GO-SI UTES OF N E V A D A To-ro-un-to-go-ats Egan Caiion To-go'-mun-tso N O R T H - W E S T E R N SHOSHONEES OF SOUTHERN IDAHO GRAND T O T A L : 2 0 4 72 68 64 GRAND T O T A L : 4 0 0 Cache Valley Cache Valley Goose Creek Bear Lake WESTERN SHOSHONES Oh NEVADA GRAND T O T A L : 1,945 204 San'-pits Sai'-gwits Po'-ka-tel-lo Tav-i-wun-shear 49 47 34 5 43 64 36 6 32 47 31 6 124 158 101 17 49. Pa'-gan-tso 50. 51. 52. Kai-da-toi-ab-ie [53 ommitted in original table] 54. 55. 56. 57. 58. 59. No-ga'-ie 60. 61. 62. 63. Pi-at-tui-ab-be 64. 65. 66. 67. 68. Na-hae'-go 69. 70. 71. 72. 73. 74. 75. To-na-wits'-o-wa 76. 77. 78. 79. 80. 81. 82. 83. Ruby Valley Ruby Valley Ruby Valley Vicinity of Hamilton Vicinity of Halleck Vicinity of Elko Vicinity of Mineral Hill Vicinity of Palisade Vicinity of Carlin Robison District Spring Valley Vicinity of Duckwater White River Valley Belmont and vicinity Hot Creek Big Smoky Valley Vicinity of Morey District Vicinity of Fish Lake Reese River Valley Reese River Valley Reese River Valley Reese River Valley Vicinity of Austin Vicinity of Austin Vicinity of Austin Vicinity of Battle Mountain Vicinity of Battle Mountain Vicinity of Battle Mountain Vicinity of Battle Mountain Vicinity of Battle Mountain Vicinity of Battle Mountain Vicinity of Unionville Vicinity of Unionville Vicinity of Unionville Tim-oak To-sho-win'-tsogo ^ "Mose" J Que-ta'-pat-so "Capt . Sam" "Capt . Sam" Tu'-ka-yan-na Pit-si-nain Pit-si-nain I / Mo-tso'-gaunt Kai'-wits 83 49 19 40 24 19 23 24 25 33 45 Wet-sai-go'-ombeom' 7 "Brigham" To-po-go-om'-bi Wau-govwi To-to'-a Koo-soo-be-ta-gwi Behr-ha-naugh Uhr-wa-pits Weg-a'-whan Wedg-a'-gan Kush-sho-way Pie-a-ra-poo'-na Se-no-wets-o No-wits-ie \ Pie'-a'-nung-gau " S a m " Tim-pits Ber-roo-na' ] Do-ro-cho > Gas-shi-ma'j 10 8 25 186 69 92 48 37 12 33 21 22 29 25 24 32 39 8 9 9 26 190 71 51 44 15 5 17 15 15 30 11 11 15 32 7 6 6 11 159 54 32 172 101 36 90 60 56 82 60 60 80 116 22 25 25 62 530 194 175 * T h e table in the original report contains a column "Chief of Alliance" following the "Chief" column. The following names are listed in that column: Tribes 1-11: Tau ' -gu Tribes 12-18: To-shoap Tribes 19-20: no listing Tribes 21-24: Ku-ni-kai-vets Tribes 2 5 - 3 1 : To-ko'-pur Tribes 32-38: Tav'-wi Tribe 39: no listing Tribes 40-44: Pi-an'-nump Tribes 45-48: San'-pits Tribes 49-62: Tim-oak Tribes 63-67: Kai'-wits Tribes 68-74: To-to'-a Tribes 75-80: Pie-a-rai-poo-na' Tribes 81-83: Ber-roo-na' 106 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 From Saint George the commission proceeded to the reservation on the Mo-a-pa (Muddy) arriving there September 10, and here met about 400 Pai- Utes who had previously been collected in the valley. It remained eleven days for the purpose of conferring with the Indians already here, and with such dele­ gations from other tribes as could be induced to meet here. Qui te a number of conferences were held with the Indians, both by day and by night, for more than a week. The conclusion of all was that the In­ dians on the reservation were willing that the other tribes should unite with them, and the delegations representing the tribes away were favorably impressed with the country, and promised that the Indians would all come to the reservation another year, on condi­ tion that the Government would provide temporarily for their maintenance, and give them such aid as might be necessary to establish them as agriculturists. Arrangements were then made by which the In­ dians on the reservation were enabled to plant a fall crop. Your commission had also another duty to perform here, viz, to inquire into the nature and amount of the claims of the present white settlers on the reser­ vation. This duty they performed with a desire to protect the Government against unjust claims, and at the same time to do no injustice to the claimants them­ selves. The result of their investigations into these matters is given in a subjoined report. The commission remained on the reservation four­ teen days, busily employed in the duties above men­ tioned. In the meantime, it provided that the annuity goods for the Go-si Utes, Western Shoshones, and Northwestern Shoshones, should be distributed and stored at a number of points in Utah and Nevada, and the information should be carried to the several tribes that the commission would meet them at designated points. In view of the extent of country yet to be traversed, and the number of Indians yet to be met, it was thought best for the commission to divide here, and Special Commissioner Powell proceeded to carry on the work with the Pai-Utes in Southwestern Nevada and Southeastern California, and Special Commis­ sioner Ingalls to the Western Shoshones of Western Nevada. The work to the southwest was continued until all the Pai-Utes had been seen. Special Commissioner Powell returned by way of the Mo-a-pa reservation. Saint George, and Ffllmore to Salt Lake City. O n his way, in the vicinity of Beaver, the Pah-vants, who were out on a hunting excursion, were again met. and another long consultation was held with their chief, Ka-nosh. Special Commissioner Ingalls proceeded by way of Pah-ran-a-gat Valley to Hot Creek, meeting there a number of Western Shoshones, and from thence to Belmont, where a number of other tribes were met. From Belmont he returned to Hot Creek, and from thence proceeded to Hamilton, Egan Cafion, Spring Valley, and Deep Creek, to Salt Lake City, meeting a number of tribes at each place. O n this hurried trip the work was not completed. All of the annuity goods to be distributed to the Shoshones had not arrived at the points at which they were to have been dis­ tributed, and some of the Indians of the vicinity of Hamilton had not assembled. I t was therefore neces­ sary for Special Commissioner Ingalls to return to Hamilton and Egan Cafion, which he did, and on the completion of the work at those places proceeded to Corinne, Utah, where he was met by Commis­ sioner Powell. Under their instructions the commission should have met the Northwestern Shoshones at Fort Hall, but a number of circumstances conspired to prevent this. If was found that a par t of them, under a chief named Po-ka-tel-lo had already gone to Fort Hall , and had signified their intention of remaining and taking part with the Shoshones and Bannocks on that reservation; and another chief named Tav-i-wun- she-a, with a small band had gone to the Shoshone reservation on Wind River, and they had determined to cast their lot with Wash-i-ki and his men. Each of these chiefs sent word that they had taken this course, governed by representations made by the commission in the spring, and they desired that it should so repre­ sent the matter to the agents on those reservations that these people might meet with proper considera­ tion. Two other bands, one under San-pits, the other under Sai-gwits, had refused to go to Fort Hall, and were encamped near Corinne, and had sent a dele­ gation to request the commission to meet them at that point. The lateness of the season, and the limited amount of funds at the command of the commission caused it to decide that it was impracticable to send the goods to Fort Hall and to collect the Indians there for the distribution and the two last mentioned tribes were met near Corinne. Leaving Special Commissioner Powell at that place to complete the distribution and to talk with the Indians, Special Commissioner Ingalls proceeded to Elko to meet the remainder of the Western Shoshones, who had, in the mean time, been collected at tha t point by assistants of the commission. A delegadon of the Western Shoshones, repre­ senting the tribes that assembled at Elko, another delegation of the Northwestern Shoshones assembled THE SOUTHERN NUMA 107 at Corinne, and a delegation of the Go-si Utes were brought to Salt Lake City for the purpose of con­ ferring with another special commission composed of Hon. J . P. C. Shanks, Governor T. W. Bennett, and H. W. Reed, concerning the reservation at Fort Hall . The result of this conference was very favorable. The commissioners then returned to Washington ar­ riving here December 1. This brief history of the operations of the commis­ sion will be followed by a statement of the general results obtained. Organization, Enumeration, and Distribution jof the Tribes Your commission deemed it a matter of prime im­ portance to make a complete enumeration of the tribes visited, and to obtain a thorough knowledge of their organization and condition. Of the Utes, Pah- vants, Go-si Utes, and Northwestern Shoshones they are enabled to make what they believe to be an ac­ curate statement of their numbers. The census of the Western Shoshones is believed to be a fair approximation. The latter tribes are more or less disorganized and in some places their tribal relations are entirely broken up, and they are scat­ tered over a large district of country, and it would have required at least an additional month, and a corresponding expenditure, to have made the work as thorough with them as with the other tribes. The original political organization of the tribes under consideration had a territorial basis; that is, the country was divided into districts and each dis­ trict was inhabited by a small tribe, which took the name of the land, and had one principal chief. These tribes, or " land-nameds," as they are cafled in the Indian idiom, were the only permanent organiza­ tions, but sometimes two or more of them would unite in a confederacy under some great chief. The following table exhibits the names of these RECAPITULATION The Pai-Utes of Utah number 528 The Utes of Utah number 556 The Pah-vants of Utah number 134 The Go-si Utes of Utah number . . . . . 256 Total Number of Indians in Utah 1,474 The Pai-Utes of Arizona number 284 The Pai-Utes of Southern Nevada number . . . .1031 The Western Shoshonees of Nevada number . . .1945 The Go-si Utes of Nevada number 204 Total number of Indians in Nevada met by the commission 3,180 The Northwestern Shoshonees of Idaho number . . . . 400 The Pai-Utes ofSoutheastern California number . . . . 184 Total number of Indians visited by the commission . . 5,522 tribes, the number of men, women, and children, severally and in total, and also the land-name of the tribe, its locality, chief, and wherever a confederacy exists, the principal chief of such organization. The numbers in the left-hand column refer to correspond­ ing numbers on the accompanying map [not included in the published report] the latter numbers [omitted herein] indicating the region of country severally claimed by the tribes. There is another confederacy, known as Chem- a-hue-vis, that inhabit the Chem-a-hue-vis Valley on the Lower Colorado. Their country is separated from that of the Pai-Utes in the above table by the region inhabited by the Mojave Indians. These Chem-a- hue-vis speak the same language as the Pai-Utes farther north in California and at Cottonwood Island, and are intermarried with them. A delegation of these Indians met the commission at the Vegas, in Nevada. They estimate the whole number of Indians belonging to the confederacy at about 300, and this is believed to be approximately correct. The Indians of Western Nevada belonging to the Pyramid Lake and Walker River reservations are known as Pah-Utes and Pai-Utes in the records of the Indian Department. They should be known as Pa-vi-o-tsoes, as this is the name by which they know themselves, and by which they are known through­ out the surrounding tribes. They are properly a branch of the Bannocks. In Western Nevada, and on the eastern slope of the Sierra Nevadas in California, there are a number of Indians known as Ko-eats, Pan-a-mints, &c. They are known to speak languages of the same stock as the Pai-Utes, Shoshones, and Pa-vi-o-tsoes. Pai-Utes CONDITION AND WANTS.—Of the Indians known as Pai-Utes there are thirty-one tribes. Ten of these are united in a confederacy, having for their principal chief, Tau-gu. The Kwa-an-ti-kwok-ets, who live on the eastern side of the Colorado River, are nearly isolated from the other tribes, and affiliate to a greater or less extent with the Navajos. Seven other tribes of Pai-Utes are organized into a confederacy under the chieftaincy of To-Shoap. The Pah-ran-i-gats were formerly three separate tribes, but their lands having been taken from them by white men, they have united in one tribe under An-ti-av. In the same way the Indians of Meadow Valley were formerly four separate tribes, but now one, under Pa-gwum-pai-ats. 108 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Four Other tribes are organized into a confederacy under the chieftaincy of Ku-ni-kai-vets, and seven under the chieftaincy of To-ko-pur. T h e country inhabited by these Indians no longer aflfords game in sufficient quantities worthy to be mentioned as a part of their subsistance [sic]. A very few deer and mountain sheep are killed, and a greater number of rabbits. The principal part of their food is obtained by gathering seeds and digging roots. All of the tribes cultivate the soil to a limited extent, raising wheat, corn, beans, melons, and squashes. Some food and the greater part of their clothing is obtained by begging, the skins of such animals as they kill being entirely inadequate to their wants for this purpose. Some of them have, for a few years, received a small supply of clothing from the Govern­ ment, through the agencies at Salt Lake City and Pioche. A few of the people occasionally work for white men, and a great many of them are learning to speak the English language; especially is this true of the children. Prior to the settlement of the country by the white men they all cultivated the soil, and would do so now to an extent sufficient to obtain a living, if they had the lands in the districts of country which they several­ ly occupy. In fact all these tribes, when met by the commission, asked for lands and cattle that they might become farmers; but each tribe desires to have some part of its original territory set apart for its use. After much talk with the commission and much consultation among themselves, they all agreed to come together on the reservation set apart for them by Executive order in the valley of the Mo-a-pa on these conditions—That the Government will remove the white settlers therefrom, and will assist them to remove their old people and children from their present to their prospective home on the reservation, and will assist them to become agriculturalists, and provide for their maintenance until such time as they can take care of themselves. These conditions are reasonable and just. There is no game on the reservation, and the native products are few, and it would be impossible for the Indians to live on the reservation without assistance. It would be useless to take them there without at the same time providing for their support, as in such a case they would be compelled at once to scatter again over the very country from whence they had been taken. Reservat ion o n the Mo-a-pa The reservation, though large in territory, is com­ posed chiefly of arid, barren mountains and deserts of drifting sands. T h e only part of the valley fit for agriculture is the few acres—not more than 6,000— which can be redeemed by the use of the waters of the Mo-a-pa, and some grass-lands of no greater extent, for the climate is so arid that agricultural operations cannot be carried on without artificial irrigation. The reservation is between the 36th and 37th parallels of ladtude; the climate is very warm, snow is never seen in the valley, and frost rarely. The par t of the land which can be brought into cultivation by irrigation produces bountifully, and two crops can be raised in one season. Wheats, oats, barley, corn, sweet potatoes, cotton, and all the fruits of sub-tropical countries can be successfully raised, as has been demonstrated by the present white settlers. The census taken shows that there are 2,027 Pai- Utes. Adding to this number the Chem-a-hue-vis of Southern California, about 300, and we have 2,327. It is the opinion of the commission that there is enough water in the Mo-a-pa Creek to irrigate lands to an extent sufficient to support that number of people for the present, but it would not be wise to take any greater number of Indians there. The Rio Virgen, in its lower course, runs through the reser­ vation, but the waters of this river are salt, and its whole course is over quicksands, and altogether the nature of the country is such that the stream cannot be controlled for purposes of irrigation, except to a very limited extent on the eastern margin of the reservation, and the expense attending the manage­ ment of the water would be very great. The boundaries of the reservation should be ex­ tended to the east to a point where the river emerges from the mountains through a canon. By this means the land available for cultivation on the reservation could be increased to the extent of two or three thousand acres. S A L T . — I n the bluffs on the banks of the Rio Virgen, a short distance below the mouth of the Mo-a-pa, there are extensive deposits of salt, in many places very pure and easily accessible. It is probable that these salt-beds can be worked to some extent and the products thereof made a source of revenue to the Indians. CATTLE-RAISING.—In the upper par t of the valley of the Mo-a-pa are the grass-lands above mentioned. In addition to these, along the dry benches on either side, and in a few places along the valley of the Virgen, there is a scant supply of bunch-grass. The reserva­ tion does not afford extensive facilities for cattle- raising, though a few cows can be kept with advan­ tage. BUILDINGS.^—The buildings occupied by the pre­ sent white setders are of adobe covered with tules. THE SOUTHERN NUMA 109 a species of reed-like plants. They would be of great value for the immediate use of the employes and a par t of the Indians. T IMBER.—With in the present boundaries of the reservation there is no timber, but a short distance beyond the western line a small amount of timber can be procured on the side of a mountain known as Gass Mounta in . To prevent speculators from seizing this for the purpose of selling it to the Govern­ ment, the boundaries of the reservation should be extended so as to include the timber-tract. Hundreds of thousands [sic] of cottonwoods have been planted on the reservation, in part by the present settlers, but chiefly by others who preceded them. These are making vigorous and healthy growth, and will, in a few years, furnish an abundance of wood for fuel, and some for building purposes. In the mean time fuel can be procured by using the few mesquite bushes that grow in the vicinity of the farms. M I L L . — T h e r e is a dam, a mill-race, and mill- building, but no machinery in the mill. This should at once be properly supplied and worked, as the distance to settlements where a mill is situated is very great. ROADS.—There are three roads by which the settlement on the reservation is approached—one from the Hualapai mining district on the south, crossing the Colorado River at the mouth of the Rio Virgen, another from Saint George on the east, and another from Pioche on the north. All these roads are very bad, making it expensive to transport the necessary supplies and material for the reservation from the settlements where they can be procured. One of the roads, probably the one from the agency to Pioche, should be put in good order at once. W H I T E SETTLERS.—At the time this reservation was set apart by Executive order there were a number of families settled in the valley, and they still remain for the purpose of holding their claims. They occupy the best lands and control much of the water which is needed for the reservations, and it was only by their sufferance that the Indians were able to plant a crop this fall. It will not be possible for Indians to proceed with any extensive farming until these people are removed. There is danger of other troubles arising also, from their presence on the reservation, as there is a con­ stant conflict between them and the Indians, which becomes more bitter daily, and, as the number of Indians is increased, it is liable to result in disastrous consequences. IMPROVEMENTS MADE BY FORMER SETTLERS.—Early in the year 1865 a number of people from Utah settled in the valley of the Mo-a-pa. Others followed rapidly and four towns were estabhshed, Saint Thomas, Saint Joseph, Overton, and West Point; and the number increased until it was claimed that there were more than two thousand people in the valley. These people made extensive and valuable improvements An ex­ tensive system of irrigating canals was constructed so as to utilize all the water of the Mo-a-pa. As the country was destitute of timber, cottonwoods were planted along these water-courses. Much labor was also expended on the opening of roads. When these people came into the valley it was supposed by them that they were settling in the Territory of Arizona, but when the lines separating Utah, Arizona, and Nevada were run by Govern­ ment surveyors the valley was found to be within the jurisdiction of the State of Nevada. Thereupon the inhabitants of the valley abandoned their homes and returned to Utah. When they left, other settlers came in and located claims in the most valuable parts of the valley, under the laws of Nevada enacted for the purpose of securing possessory rights. The houses erected by the original settlers were built of adobes, usually covered with tules or earth, and being of perishable material, they, with some exceptions, have gone to ruin. These exceptions are the few houses which the present inhabitants have occupied and preserved. These people have also kept up only a part of the original canals, constructing some new water-ways, and adapting them to their present wants. To utilize the valley as a reservation for the number of Indians which it is proposed to assemble here, it will be necessary to repair the original canals and drain certain swamps which were only partially drained by the first inhabitants. This can be done with a saving to the Government of probably more than a hundred thousand dollars, in comparison with the original cost of the work. The land has never been surveyed by the Govern­ ment, and the original owners lost their possessory rights by abandonment. The present settlers have acquired possessory rights, not to the whole valley with all its original improvements, but only to such parts as are covered by their several claims. It would be impossible for the original owners to acquire pos­ session of the valley again without purchasing the rights of the present owners. They could yet obtain possession of the unoccupied portions of the valley, but this would not be suited to their communal organization, and it is believed that they do not desire to return, under any circumstances. . . . no SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 T h e Pai-utes Should be M a d e Farmers From the foregoing it will be seen that the valley of the Mo-a-pa is wefl adapted to agriculture, and that a system of canals is already constructed. The Indians themselves are willing to work and anxious to cultivate the soil. Altogether the circumstances are very favorable to the project of making farmers of the Pai-Utes, and thus enabling them to become self-sustaining, and converting them from vicious, dangerous savages to civilized people. Utes There are seven tribes constituting the Utes of Utah , organized into a confederacy under the chief­ taincy of Tav-wi (Tab-bi). The total number of these Indians is 556. By official construction they are on the reservation in the valley of the Uintah, while in fact but a small part of them remain there, the greater number as­ sembling there from time to time to receive supplies of clothing, &c. For a number of years the Seuv-a-rits numbering 144, have refused to go to the reservation as a tribe; but occasionally individuals have appeared there, allured [sic] by the annual distribution. Late in the past summer the entire tribe went to the reservation and signified their intention of remaining there and becoming farmers, if they could receive the necessary assistance. Since the installment of a chief named Nu-ints, known to the white man as Black Hawk, this tribe has been the terror of the settlers. Sometimes they have been joined in their depredations by Utes from beyond the Colorado River, but oftener by the Navajoes. Great numbers of horses and cattle have been driven away from the settlements, often in droves of hundreds, and at one time, when they were in league with the Navajoes, all of the settlements in the Sevier Valley and many in the San Pete Valley were broken up, and eight or ten thousand white people were driven from their homes. But their great chief, Nu-ints, is dead, and his lieutenant and suc­ cessor, Un-ka-na-vo-run, died in great distress early in the winter of 1872-73. Early in the last summer a terrible scourge swept off great numbers of this tribe, until but 144 remain, and these, terrified and humble, sue for peace and promise to work. T H E UTE AGENCY REMOVED FROM SPANISH FORK TO UINTAH VALLEY.—Soon after the organization of the Terri tory of Utah, the Ute Indians inhabiting that part of the country embraced within the Ter­ ritory were assigned by the superintendent of Indian affairs on duty there, and the agents acting under him, to small reservations or farms, and were encouraged to cultivate the soil, some at the valley of the Uintah, others at Arrapene, in the valley of the San Pete, others at Corn Creek, near Fillmore, but the greater number at Spanish Fork, on the shore of U t a h Lake. At this last place agency buildings were erected and farming was conducted on an extensive scale. Sub­ sequently these Indians were more or less neglected, and the improvements made at Spanish Fork were destroyed. In the year 1865 a treaty was made with these Indians, under which it was stipulated that they should all go to the reservation in the valley of the Uintah and give up their right to the other little farms of which mention is made above. On the part,of the United States it was agreed that they should be established as herdsmen and farmers, with mills and schools, and many other provisions for their benefit. This treaty was never ratified by the Senate, but the Indians themselves supposing it to be a valid agreement from the time it was signed by them, have, so far as it has been possible for them, conformed to its provisions. The Government, on its part, through not recognizing the treaty, still give the Indians a liberal supply of clothing, and other articles for domestic use, but it has never made any adequate provision for their support and establish­ ment as agriculturists. CANNOT BE KEPT ON THE RESERVATION.—In their association with the white settlers in the valleys of Utah, many difficulties have arisen from time to time, and frequent complaints have come up to the Indian Department at Washington against these Indians, on the ground that they would not remain on the reservation. But it has not been possible for them to remain; they have been compelled to go elsewhere to obtain a living. In the summer of 1872 the greater number of these Indians appeared in the settlements about the shore of Utah Lake and in San Pete Valley, causing some alarm to the people. A special Indian agent and a number of Army officers met them in council soon after for the purpose of inducing them to return to the reservation. When told that they would be forced to go back, they openly defied the authorities and challenged some of the officers who were present to fight. When afterward informed that they would be furnished with food on the agency, that herds of catde and loads of flour should be immediately taken there, they agreed to go, and some of these Indians have this summer told the commission, that, at that time, they had determined to fight rather than stay on the reservation and starve, for they feared hunger more than they did the soldiers. Under the existing state of facts, it is unreasonable to expect these In­ dians to remain on the reservation. They must be taught to farm, and, in the mean time, supported, to enable them to abandon their nomadic habits. THE SOUTHERN NUMA 111 Already a number of the Indians have been induced to cultivate little patches of ground, and if a proper provision could be made to carry on this work for a very few years, they would become self-supporting. They should also have houses built. As long as an Indian has a tent he can move his home from time to time at will, but induce him to live in a cabin and his home is fixed. A number of these Utes informed your commissioners that they desired to have houses and their agent, Mr . Critchlow, confirms this. Many of the better class of Indians are accumu­ lating some property in cattle. Two or three have as many as fifty head each, and it is very noticeable that those who have property appreciate the rights of property and are advocates of peace and honesty. The valley of the Uintah is admirably adapted to stock-raising. The change from hunters to stock- raisers is not a violent step, and would be in the right direction. N E E D OF A GOOD ROAD TO THE UINTAH VALLEY.— One of the serious difficulties on this agency is the want of a good road by which to reach the settle­ ments. Supplies are now hauled over the Uintah Mountains, crossing difficult and rapid streams again and again, and the road is travelled with much labor, and great expense. A road can be made from the agency to Green River Station, or to some point farther to the east, at less cost than to build a road over the Wasatch Mountains to Salt Lake City, the road now travelled. And there would be other ad­ vantages, in that the road to the northeast could be used in winter and the distance to the railroad shorter. Pahvants The Pah-vants, under the chieftaincy of Kanosh, number 134. They speak the same language as the Utes of Uintah Valley, socially affilitate with them, are intermarried with them, and sometimes join them in their hunting excursions. They should be taken to the reservation at Uintah, their number being too small to warrant the establishment of a separate reservation for their benefit. They have shown themselves somewhat averse to removing to that place, but through Kanosh, their chief, have finally agreed that if the President of the United States insists on their going, and will assist them to become farmers, they are willing to try what can be done. Kanosh is a man of abflity. He lives in a house which was built for him by a former superintendent of Indian aff'airs for Utah, and, in part, adopts the habits of civilized life; but his people live chiefly by gathering seeds, hunting, and begging, though they raise a little wheat and corn. This year they cultivated about thirty acres of wheat, which yielded a very poor harvest. No Indians in all the territory visited by your commission have, in past years, received one-quarter of the amount of goods, in proportion to their num­ bers, as the Pah-vants, and this generous treatment on the part of the Government has added to the in­ fluence of Kanosh, for he has thus proved to the sur­ rounding tribes his ability to influence the Govern­ ment officials and he is their admiration and envy; and they have learned to consult him, to a great ex­ tent, concerning all their dealings with the officers of the Indian Department. There are circumstances connected with his rela­ tion to the Mormon Church that may lead him to refuse to go. In such a case he should be compelled with any force that may be necessary. Before such a course is taken, the Government should provide the means by which such removal would accrue to the benefit of him and his people. Gosiutes The Go-si Utes number 460. They inhabit a dis­ trict of country west of Utah Lake and Great Salt Lake, on the line between Utah and Nevada, a part being in the Territory and a part in the State. These Indians are organized into a confederacy, under the chieftaincy of Pi-an-nump. More than any other Indians visited by the com­ mission, these Go-si Utes are cultivating the soil and working for white men. Pi-an-nump, who is a brother of Kanosh, chief of the Pah-vants, is proud to claim that he earns his own living. Scorning to beg, he is willing to work, and while he is not able to in­ duce all his Indians to take the same course, yet his influence is entirely for good. His people are scattered in very small bands, cul­ tivating the soil about little springs here and there, and from year to year compelled to give up their farms as they are seized by while men. They are all anxious to obtain permanent homes, and are willing to go wherever the President will direct, if they can only thus secure land and make a start as farmers. The Go-si Utes speak a language much more nearly allied to the Northwestern Shoshones than the Utes, though the greater number of them affiliate with the Utes, and are intermarried with them. The greater part of them would prefer to go to Uintah, but a few, on account of marriage-ties, desire to go with the Shoshones. It would probably be well to give them this choice. The Utes of Utah number 556, the Pah-vants 134, and the Go-si Utes of Utah and Nevada, 460, making a total of 1,150 Indians, who should be collected on the reservation at Uintah. 112 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 The Small Reservations at San Pete, Corn Creek, Spanish Fork, and Deep Creek Previous to the advent of white men in Utah, the Indians were raising corn, squashes, and other grains, and vegetables. Among the tracts of land thus cul­ tivated, there were four remarkable for their extent, one in a little valley along a stream, tributary to the San Pete, now known as Twelve-Mile Creek, another at Corn Creek, near Fillmore, a third at Spanish Fork, on the shore of Utah Lake, and a fourth at Deep Creek, near the Nevada line. At the time when Brig­ ham Young was governor of the Territory of Utah and ex-officio superintendent of Indian Affairs, the Indians were encouraged to continue their farming at these places and were told that the lands would not be taken from them. But communal towns were planted near by, and the Indians engaged on the farms were put under the charge of the bishops of these towns. During the administration of subsequent officials, buildings were erected at Spanish Fork and a proper agency established there by authority of Congress. For a number of years no definite boun­ daries were given to the Indian farms, or reservations as they came to be styled, but in order to prevent white persons from diverting the water to other lands, at last, certain boundaries were designated in such a manner to secure the water rights. The number of Indians at the so-called reserva­ tions was always very small, and when the matter was more thoroughly understood by the Department at Washington, it was not deemed wise to encourage the Indians to remain on them, but a treaty was made by which they agreed to unite in the valley of the Uintah, on the eastern side of the Wasatch Mountains. (Mention of this treaty has been made above.) Some time after the signing of this treaty by the In­ dians the superintendent of Indian affairs for Utah re­ commended the sale of the old Indian farms, and that the proceeds of such sale should accrue to the benefit of the Indians. It is necessary to a proper under­ standing of the matter to remember that these re­ servations were never established by law, or by Executive order, so that up to this time they had no legal status as reservations but an act of Congress approved May 5, 1864, entitled "An act to vacate and sell the present Indian reservations in Utah, and to settle the Indians of said Territory in Uintah Val­ ley," provides " . . Tha t the Secretary of the In­ terior be, and is hereby authorized and required to cause the several Indian reservations heretofore made, or occupied as such, in the Territory of Utah to be surveyed and sold." And it still further provides that the proceeds of the sales should be used for the benefit of the Indians. {Vide U. S. Statutes at Large, vol. 13, p. 63) This is the first legal recognition of said reserva­ tions, but when the surveyor-general of Colorado Territory was instructed by the Secretary of the In­ terior to cause the survey of said reservations, neither the Land Office nor the Indian Department could determine where such reservations were situated, as no plat or record of any such reservations could be found. Thereupon the Secretary of the Interior issued the following instructions: "DEPARTMENT OF THE INTERIOR, Washington, D.C., February 6, 1865 "SIR: I return herewith the papers submitted with your letter of the 16th ultimo concerning the sale of Indian reservations in Utah. I also enclose letter of the Commissioner of the Land Office of the 24th ultimo, and copy of a correspondence with that Office on the subject, and have to state, in relation to the abandoned reservations, that instructions be given to the superintendent of Indian Affairs to designate, as far as he can ascertain, the extent of the tracts of country occupied by the Indians and recognized as their reservations; and in so doing that Office may be directed to include all the arable lands of the valleys in which the reserva­ tions are situated, together with a proper quantity of adjacent timberlands, for the convenience of the farming lands, all to be laid off in small lots, and in such form for irrigation and settlement as to be the most attractive and convenient for settlers. If it shall be found that the lands are of an unreasonable extent for the reservation, a portion can be withheld from sale upon an inspec­ tion of the plots of survey. "Very respectfully, your obedient servant, "A. P. Usher, Secretary." "Wm. P. Dole, Esq., "Commissioner of Indian Affairs." Under these instructions four tracts of land were surveyed and divided into lots. The Indian farm at San Pete was but a small tract of land at a point where a little stream issues from the mountain on which is situated the Indian town known as Arra­ pene. The survey of the reservation here was made to include not only the original Indian farm, but was extended over a district of country twelve miles square, so as to include the town of Gunnison, with several hundred inhabitants and extensive improve­ ments. There is a map of this survey on file in the Land Department . The Indian farm is there properly laid down on Twelve-Mile Creek, between the main range and an outlying mountain. The town of Gun­ nison is not laid down on the map, but its situation is indicated by the ditch, mill-race, and saw-mill on the north bank of the San Pete River, a few miles above its junction with the Sevier. At C o m Creek also, not only the part of country embraced within the natural boundaries indicated by the superintendent of Indian affairs, as hereto­ fore stated, was included in the survey, but it, also, was extended over a district of country twelve miles square, so as to include within its boundaries the THE SOUTHERN NUMA 113 towns of Petersburg, Meadow Creek and Corn Creek, and a number of outlying farms. O n the map of the Corn Creek reservation, on file in the Land Department , the situation of the Indian farm does not appear, and properly, for the surveyed land did not include it. The town of Petersburg is called on that map "Corn Creek settlement," and Meadow Creek settlement is indicated. At Spanish Fork the survey was made to include the original Indian farm, and also the farm of one white man. The interests of no other settlers were interfered with. Whether the survey at Deep Creek was made to include any lands pre-occupied by white men, is not known to the commission. The commission made as thorough an examination into the facts concerning these reservations as it was possible for it to do without examining witnesses by legal methods, but evidence of the correctness of the above statement can be found in the official records of the Indian Bureau, and such records have been carefully examined by the commission. In executing the provisions of the law these tracts of land were valued by special commissions ap­ pointed by the then Secretary of the Interior, but the owners of the improvements which had been included in the surveys protested against the sale of their property without just compensation to themselves. Thereupon the Secretary of the Interior caused an appraisal to be made of their improvements. It has before been stated that these reservations had no legal status until the enactment of the law of 1864. The wording of that law, which recognizes certain reservations in Utah, is as follows: "The several reservations heretofore made or oc­ cupied as such in the Territory of U tah . " It would seem a forced construction of this phraseology to hold that, under it, authority was given to survey and sell tracts of land which had never been used as such as Indian reservations, but which had been settled upon by white men anterior to the passage of the law. It would seem that the law under con­ sideration contemplated the sale of certain lands which had previously been reserved for the use of the Indians by the officers of the Indian Department on duty in Utah ; that is the farms which had been cultivated by the Indians, and such adjacent lands, within certain natural boundaries indicated above, as these officials had told the Indians would be kept for their use; but lands which had been occupied by these white settlers prior to and during the adminis­ tration of such officials could not properly be included under the provisions of this law. It would certainly be an injustice to sell these lands without compen­ sating the owners for their improvements. But there are great areas of land adjacent to these, equally as good, yet unsold and unoccupied, which these same settlers could obtain by occupation under the home­ stead laws, and the lands in question have no other value in the market than that given to them by the improvements. In the conditions of affairs in Utah, where the towns have a communal organization vir­ tually excluding noncommunal people, these im­ provements could be sold to none other than the people by whom they were made. If then, an interpretation is given to this law to the effect that the Secretary of the Interior shall cause the sale of the lands occupied by these people, it simply amounts to this, that certain improvements shall be seized, and that the proceeds of such sales shall be used to indemnify the people for the loss of the improvements seized by the Government. Such a course is manifestly absurd. In the meantime the people of the town of Gunni­ son, not having been removed from the lands, have steadily increased the value of their improvements, and others have been made on San Pete River. The same statement would be true in respect to Corn Creek. No settlements proper have been made on the Spanish Fork reservation. Mines have been discovered in the vicinity of Deep Creek, and non- communal people have settled on all the best of the lands within the boundaries of the so-called reserva­ tion. The several tribes of Indians to whom the farms at one time belonged now claim their original farms, and also these communal towns, thus greatly compli­ cating the administration of Indian affairs in the Territory. It is greatly to be desired that the question should be settled at the earliest practicable day. The commission would therefore recommend the repeal of the law of 1864, which would place these tracts on the same footing as other Government lands— subject to "homestead entry." Northwestern Shoshoni A part of the Northwestern Shoshones under Po- ka-tel-lo and Tav-i-wun-she-a have already removed to reservations. Their wants will doubtless be properly represented by their respective agents. There are yet two tribes united in a confederacy under the chieftancy of San-pits for whom provision should be made. At the last conference held with them this fall, they signified their willingness to go on the reservation at Fort Hall provided its area be extended so as to include a certain valley to the southwest. One or two days before the Commission left the field on its return to Washington an assistant was sent to accompany the chiefs of these tribes to the 114 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Fort Hall Reservation for the purpose of examining the country. Mr . Reed, the agent for that reserva­ tion, kindly consented to go with them, and to do all in his power to satisfy them of the good intention of the Government, and the desirability of that district of country for a reservation. Since the return of the Commission to Washington the following letter has been received: " F O R T HALL INDIAN AGENCY, DeC. 1, 1873 "DEAR SIR: I have the pleasure to say the Indians we saw as delegates reached there in due time, and after a day or two's rest we sent them on their journey except , who with his wife, concluded to stop here over the winter. I was sick and sent head farmer Baker, a man every way reliable and well acquainted with the country. They found a place which pleased them a few miles south of this, and up Bannock Creek found enough good land to satisfy them, all of which is on the reservation. They were so well pleased as of their own accord to abandon the journey to Goose Creek altogether. They say in the spring they will come in force prepared to have their houses and fixtures, and go to farming, &c. "Respectfully yours, HENRY W. REED, United States Indian Agent." "G. W. Ingalls, Esq." I t will thus be seen that all the Northwestern Sho­ shones have agreed to go on the reservation at Fort Hall, instigated by their desire to obtain land and under representation that the Government would secure to them a permanent title to the same; and also provide for their immediate wants and aid them in learning to farm. These Indians have net of late years cultivated the soil, are good hunters, well mounted and nomadic in their habits, but they state their desire to become farmers and herdsmen. tion. The northern tribes, who did take par t in the treaty, would prefer to remain where they now are, if lands could be given them in the several districts, but when informed that such a course could not be taken and explanations were given to them of the reason therefor, they expressed a willingness to set­ tle on the Shoshone River, to the north, within the limits or adjacent to the reservation at Fort Hall, provided it should be found, on examination, to con­ tain sufficient agricultural lands to meet their wants. Delegates from some of the northern tribes visited the Fort Hall Reservation at the suggestion of the commission, and expressed their entire satisfaction with that district of country, but a part of these northern tribes and all of the southern tribes were unrepresented in this delegation. It is believed that there will be no difficulty in inducing all the northern tribes of Indians to remove. A little more time and more thorough explanation is needed to induce the southern tribes to consent to a removal, but it is believed that eventually their consent can be ob­ tained. The condition of these Indians does not differ ma­ terially from that of the Pai-Utes and Go-si Utes which have been heretofore mentioned, though it should be stated that the more southern tribes are in an exceedingly demoralized state: they prowl about the mining camps, begging and pilfering, the women prostituting themselves to the lust of the lower class of men. There are no Indians in all the territory visited by your commission, whose removal is so imperatively demanded by consideration of justice and humanity, as these Shoshones of Nevada. Western Shoshoni The Western Shoshones number 1,945 and are divided into thirty-one tribes. They inhabit South­ eastern Oregon, Southwestern Oregon, Southwestern Idaho, and Central Nevada. Of these tribes not more than one-fourth took part in the treaty of Octobe 1, 1863, made at Ruby Valley in Nevada. The tribes living to the south and west were not present or represented by any name or manner. Under that treaty it was stipulated that the Western Shoshones could be called to a reservation at the will of the President, and that these tribes should receive an­ nuities to the amount of S5,000 for a term of twenty years. Only the northern tribes, who took part in the treaty, have received the benefit of the stipulation. The southern and western tribes, having taken no par t in the treaty have received no part of the an­ nuities, and consider that they are under no obliga­ tion to the General Government, and exhibit some reluctance to their proposed removal to a reserva- The Fort Hall Reservation In a communication to the Department, made by the commission in J u n e last, and which is embodied in this report, a general statement was made con­ cerning the value of the district of country within the boundaries of this reservation. It is necessary only to repeat the statement that the reservation is quite sufficient and the country wefl adapted for the pur­ poses for which it was set apart . O n the reservation there are some good buildings, a saw-mill, grist-mill, and shingle-machine. Some farming has been carried on, chiefly by the employment of Indian labor. I t is reported that there are 1,037 Indians on the reser­ vation at least part of the year. T o the northwest, on the Salmon River, there are a number of tribes, numbering altogether about 500. These tribes were visited during the past year by the special commis­ sion, of which the Hon. J . P. C. Shanks was chairman, and it is proposed by that commission that these Indians also be brought to the reservaUon at Fort THE SOUTHERN NUMA 115 Hall. The total number of Indians thus to be col­ lected on the reservation is 3,882, viz: 1,037 already on the reservation, 500 of the Salmon River tribes, 400 of the Northwestern Shoshones and 1,945 of the Western Shoshones. The Paviotsoes or Paiutes In the report of the agent of the Pa-vi-o-tsoes be­ longing to the Walker River and Pyramid Lake reservations, these Indians are estimated to number 800. They seem to be making substantial progress in civflization, cultivating the sofl to the extent of the facilities afforded on the reservation, and support themselves largely by fishing, selling the surplus products of the fisheries at good rates to the people of the railroad towns adjacent. There appears to be no reason to change the opinion expressed in the statement made last June that the Indians should be removed to some other place where they can be­ come agriculturalists. Since that communication was made additional reasons for such a removal have appeared. It is probable that the Central Pacific Railroad Company is entitled to a part of the land embraced within the reservation under the grant made to it by Congress. If this should prove true, it would be necessary to purchase such lands in order to secure these reservations for the use of the Indians, and when so purchased they would be entirely in­ adequate to their wants. Doubtless the Indians them­ selves would raise very serious objections to the re­ moval, but they are industrious, intelligent, manageable people, and it is believed that if the necessities for the removal were properly represented to them, and, in addition to this, they are given substantial evidence that good lands will be secured to them, and that they will receive valuable aid by being supplied with farming implements, seeds, cattle, &c, they will eventually consent to the removal. From the best information at the command of the commission, and after making diligent inquiries, it is believed that there are about 1,000 Indians allied in language to these Pa-vi-o-tsoes, yet distributed about Western Nevada and Northeastern California. During the past season the commission met many of the chiefs and principal men of these tribes. They, like the other Indians of Utah and Nevada, are anxious to obtain lands. Doubtless no great difficulty would be met in inducing them to go on a reserva­ tion; but within the territory inhabited by them there are no unoccupied lands which could be secured for their use. T o the north, on the Malheur River, there is a reservation of what is represented to be good land well watered, and with abundance of timber. On this reservation there are about 500 Indians allied to these of Nevada and California. The com­ mission deem it wise that an effort should be made to consolidate all these Indians, namely, the Indians already on the Malheur Reservation, uncollected tribes in Western Nevada and Northeastern Cali­ fornia, and the Indians who belong to the Walker River and Pyramid Lake reservations. The total number of such Indians would be about 2,300. Recapitulation The tribes whose condition has been thus briefly discussed, and for whose disposition recommenda­ tions have been made, are scattered over a great extent of territory embracing the greater part of the region between the Rocky Mountains and the Sier­ ras. The boundaries of this region may be indicated in a general way as follows. Beginning on the north line of Oregon where that line crosses the Sierras, and continuing south along the crest of this range of mountains to Walker's Pass in Southern California, and from thence east to the southeast corner of Ne­ vada; and from thence northeast to the point where San J u a n River crosses the northern line of Arizona; and from thence east along this line to the southeast corner of Utah; and from thence north along the eastern line of Utah and beyond the line of Utah to the Wind River Mountains; and from thence in a northwesterly direction along the Wind River Mountains and the mountains which separate Mon­ tana from Idaho to a point directly east of the north­ ern line of Oregon, and from that point to the place of beginning. The region of country thus described embraces the greater part of Idaho, nearly two thirds of Oregon, nearly one fourth of California, the entire State of Nevada, and the Territory of Utah, one-fifth of Arizona, and one-sixth of Wyoming, and contains about 420,000 square miles. Within the territory thus described there are two small reservations, of which no mention has been made in the report, on the eastern slope of the Sierras in Oregon. The Indians who belong to these reser­ vations originally occupied the country west of the Sierras, and do not belong to the great family of tribes we have been discussing. The Shoshones and Bannocks of the Wind River Reservation, are without the boundaries of the country described, but they belong to the same family of tribes. The same is true with regard to the tribes of Utes which belong to the great reservation in Western Colorado; and the Comanches of Texas are also a branch of this people. The Indians who inhabit this great district of country are estimated to number nearly 27,000, in the last annual report of the Bureau 116 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 of Indians Affairs. The facts which we have col­ lected show that there are not more than 9,359; and adding to this 300 Chem-a-hue-vis, belonging to the same race that live to the south of the district de­ scribed we have 9,659. It is proposed to coflect all the Pai-Utes of Southern Nevada, Southeastern California, Northwestern Ari­ zona, and Southern Utah, together with the Chem- a-hue-vis of Southeastern California, on the Mo-a-pa reservation, in Southern Nevada. The total number of these Indians is 2,327. It is proposed to collect the Utes of Utah, the Pah­ vants of Utah, and the Go-si Utes of Utah and North­ eastern Nevada on the Uintah reservation. The total number of these Indians is 1,150. It is proposed to collect the Bannocks and Sho­ shones at Fort Hall; the Shoshone tribes of Salmon River, the Northwestern Shoshones of Southern Idaho and Northern Utah, and the Western Shoshones of Central Nevada, Southwestern Idaho, and South­ eastern Oregon, on the reservation at Fort Hall. The total number of these Indians is 3,882. It is proposed to collect the Pah-Utes, Shoshones, &c., who are already on the Malheur reservation, the Pah-Utes or Pa-vi-o-tsoes, who are now on the reser­ vation at Pyramid Lake and Walker River, and the uncollected tribes of Western Nevada and Northeastern California on the reservation at Malheur River. The total number of these Indians is 2,300. O n the accompanying map [not included in origi­ nal published report, Powell and Ingalls, 1874], being a part of the map of the United States and Ter­ ritories compiled in the General Land-Office the several districts of country inhabited by the tribes included in this report are indicated by colors num­ bered to correspond with a tabular statement. The Indians inhabiting the districts colored with carmine are Pai-Utes, and the reservation recommended for them is of the same color, bordered with black. The brown colors indicate the tribes which should be collected at the Uintah reservation. This reservation is also colored brown, bordered with black. The yellow colors indicate tribes which should go to the Fort Hall reservation, which is also colored yellow, bordered with black. The Indians that should be collected at the Mal­ heur reservation inhabit the region of country in­ cluded within green lines, and the Malheur reser­ vation is colored green, with black border. Embraced within the boundaries of the four reser­ vations there are about ten thousand square miles of land. Only a small portion of this land is fit for agri­ cultural purposes, much of it being sandy desert and mountain waste. The district of country relieved of the presence of the Indians is about four hundred and ten thousand square miles. All of the Indians who have been visited by the commission fully appreciate the hopelessness of con­ tending against the Government of the United States and the tide of civilization. They are broken into many small tribes, and their homes so interspersed among the settlements of white men, that their power is entirely broken and no fear should be entertained of a general war with them. The time has passed when it was necessary to buy peace. It only remains to decide what should be done with them for the relief of the white people from their petty depredations, and from the demoralizing in­ fluences accompanying the presence of savages in civilized communities, and also for the best interests of the Indians themselves. T o give them a partial supply of clothing and a small amount of food an­ nually, while they yet remain among the settlements, is to encourage them to idleness, and directly tends to establish them as a class of wandering beggars. If they are not to be collected on reservations they should no longer receive aid from the General Gov­ ernment for every dollar given them in their present condition is an injury. This must be understood in the light that it is no longer necessary to buy peace. Perhaps the Utes of the Uin tah Valley should be excepted from this statement, as they might thus be induced to join the Utes of Western Colorado, who are yet unsubdued. Again, they cannot be collected on reservations and kept there without provision being made for their maintenance. T o have them nominally on a reservation and actually, the greater part of the year, wandering among the settlements is of no advantage but rather an injury, as the people, believing that they should remain on their reservations, and con­ sidering that they are violating their agreements with the Government in wandering away, refuse to employ them and treat them with many indignities. And this consolidation of a number of tribes of Indians in one body makes them stronger, more independent, more defiant than they would be if scattered about the country as small tribes. If, then, they are to be collected on reservations and held there by furnishing them with an adequate support, it is evident wisdom that they should be provided with the necessary means and taught to work, that they may become self-supporting at the earliest possible day; and it is urgently recommended that steps be taken to secure this end, or that they be given over to their own re­ sources and left to fight the battle of life for them­ selves. It is not pleasant to contemplate the effect and final result of this last-mentioned course. The Indian in his relations with the white man rarely THE SOUTHERN NUMA 117 associates with the better class, but finds his com­ panions in the lowest and vilest of society—men whose object is to corrupt or plunder. He thus learns from the superior race everything that is bad, nothing that is good. His presence in the settlement is a source of irritation and a cause of fear, especially among the better class of people. Such persons wall not employ him, for they do not desire the presence of a half-naked, vicious savage in their families. Nor are the people of these communities willing to assume the trouble or expense of controlling the In­ dians by the ordinary agencies of local government, but are always ready to punish either real or sup­ posed crimes by resort to arms. Such a course, together with the effects of crime and loathsome disease, must finally result in the anni­ hilation of the race. By the other alternative, putting them on reser­ vations and teaching them to labor, they must for a number of years be a heavy expense to the General Government, but it is believed that the burden would not be as great as that on the local governments if the Indians were left to themselves. It is very probable, also, that in the sequel it will be found cheaper for the General Government to collect them on reser­ vations, for there is always serious danger of petty conflicts arising between the Indians and white men which will demand the interference of the General Government and entail some expense. The com­ mission does not consider that a reservation should be looked upon in the light of a pen where a horde of savages are to be fed with flour and beef, to be supplied with blankets from the Government bounty, and to be furnished with paint and gew-gaws by the greed of traders, but that a reservation should be a school of industry and a home for these unfortunate people. In council with the Indians great care was taken not to implant in their minds the idea that the Government was willing to pay them for yielding lands which white men needed, and that as a recom­ pense for such lands they would be furnished with clothing and food, and thus enabled to live in idle­ ness. The question was presented to the Indian some­ thing in this light: The white men take these lands and use them, and from the earth secure to them­ selves food, clothing, and many other desirable things. Why should not the Indians do the same? The Govern­ ment of the United States is anxious for you to try. If you will unite and agree to become farmers, it will secure you permanent titles to such lands as you need, and will give you the necessary assistance to begin such a life, expecting that you will soon be able to take care of yourselves, as do white men and civilized Indians. All the tribes mentioned in this census table, and many others, have been visited by the commission, and frequent consultations held with them concerning the importance of their removing to reservations and they have discussed it among themselves very fully. Care has been taken to secure common consulta­ tion among those tribes which should be united as represented in the plans above, and we doubt not that these questions will form the subject of many a night's council during the present winter; and if the suggestions made by the commission should be acted upon, it is to be hoped that next summer will find the great majority of these Indians prepared to move. Suggestions [on] the Management of These Reservations With a view of ultimately civilizing these Indians, the commission beg leave to make some suggestions concerning the management of reservations. First. All bounties given to the Indians should, so far as possible, be used to induce them to work. No able-bodied Indian should be either fed or clothed except in payment for labor, even though such labor is expended in providing for his own future wants. Of course these remarks apply only to those who form the subject of our report—those with whom it is no longer necessary to deal as public enemies, and with the understanding that they must be conciliated to prevent war. It has already been stated that such a course is unnecessary with these Indians. Second. They should not be provided with ready made clothing. Substantial fabrics should be given them from which they can manufacture their own garments. Such a course was taken during the past year with the Pai-Utes, under the direction of the commission and the result was very satisfactory. For illustration, on the Pai-Ute reservation four hundred Indians received uncut cloth sufficient to make each man, woman, and child a suit of clothes. With these fabrics thread, needles, buttons, &c., were issued. The services of an intelligent, painstaking woman were secured to teach the women how to cut and make garments for themselves and their families. Three weeks after the issue of this material the commission revisited the reservation and found these Indians well clothed in garments of their own make. At first they complained bitterly that ready-made clothing was not furnished to them as it had been previously but when we returned to the reservation it was found that they fully appreciated that the same money had been much more advantageously spent than on previous occasions. 118 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Where the Indians have received ready-made clothing for a number of years, the change should not be made too violently, but a wise and firm agent could soon have all his Indians making their own clothing. Third. The Indians should not be furnished with tents; as long as they have tents they move about with great facility, and are thus encouraged to continue their nomadic life. As fast as possible houses should be built for them. Some of the Indians are already prepared for such a change, and greatly desire to live in houses. A few, especially the older people, are prejudiced against such a course, and perhaps at first could not be induced to live in them; but such a change could be made gradually to the great ad­ vantage of the Indian, both for his health and com­ fort and for its civilizing influence. Fourth. Each Indian family should be supplied with a cow, to enable them to start in the accumula­ tion of property. The Indians now understand the value of domestic cattle, and are anxious to acquire this class of property, and a few of them have already made a beginning in this direction. Some have ten, twenty, thirty, and even fifty head though these are exceptional cases, and it is interesting to notice that, as soon as an Indian acquires property, he more thoroughly appreciates the rights of property, and becomes an advocate of law and order. Fifth. In all this country the soil cannot be cul­ tivated without artificial irrigation, and under these conditions agricultural operations are too compli­ cated for the Indian without careful superintendence. It will be impossible also to find a sufficient body of land in any one place for the necessary farms; they must be scattered many miles apart. There will, therefore, be needed on each reservation a number of farmers to give general directions to all such labor. Sixth. O n each reservation there should be a black­ smith, carpenter, and a saddle and harness maker, and each of these mechanics should employ several Indian apprentices, and should consider that the most important part of his duty was to instruct such apprentices and from time to time a shoemaker and other mechanics should be added to this number. Seventh. An efficient medical department should be organized on each reservation. A great number of the diseases with which the Indian is plagued yield readily to medical treatment, and by such a course many lives can be saved and much suffering pre­ vented. But there is another very important reason for the establishment of a medical department. The magician or "medicine-man" wields much influence, and such influence is always bad; but in the presence of an intelligent physician it is soon lost. Eight. It is unnecessary to mention the power which schools would have over the rising generation of Indians. Next to teaching them to work, the most important thing is to teach them the English language. Into their own language, there is woven so much mythology and sorcery that a new one is needed in order to aid them in advancing beyond their baneful superstitions; and the ideas and thoughts of civilized life cannot be communicated to them in their own tongues. T H E RELATION OF THE A R M Y T O THESE I N D I A N S Your commission cannot refrain from expressing its opinion concerning the effect of the presence of soldiers among these Indians where they are no longer needed to keep them under subjection. They regard the presence of a soldier as a standing menace, and to them the very name of soldier is synonymous with all that is offensive and evfl. To the soldier they attribute their social demoralization and the un­ mentionable diseases with which they are infested. Everywhere, as we travelled among these Indians, the question would be asked us, "If we go to a reser­ vation will the Government place soldiers there?" And to such a removal two objections were in­ variably urged; the first was, " W e do not wish to desert the graves of our fathers," and the second, "We do not wish to give our women to the embrace of the soldiers." If the troops are not absolutely necessary in the country for the purpose of over-awing these Indians, or protecting them in their rights against the en­ croachments of white men, it will be conceded that they should be removed. We have already expressed the opinion that they are not needed to prevent a general war, and we believe that they are not useful in securing justice between white men and Indians and between Indians and Indians. In war we deal with people as organ­ ized into nationalities, not as individuals. Some hun­ gry Indian steals a beef, some tired Indian steals a horse, a vicious Indian commits a depredation, and flies to the mountains. No effort is made to punish the real offender, but the first Indian met is shot at sight. Then, perhaps the Indians retaliate, and the news is spread through the country that war has broken out with the Indians. Troops are sent to the district and wander around among the mountains and return. Perhaps a few Indians are kifled, and perhaps a few white men. Usually in all such cases the white man is the chief sufferer, for he has property which can be spoiled, and the Indian has none that he cannot easily hide in the rocks. His methods of warfare are such that we cannot cope with him with­ out resorting to means which are repugnant to civi- THE SOUTHERN NUMA 119 lized people; and, after spending thousands or even millions of dollars on an affair which at its inception was but a petty larceny, we made a peace with the Indians, and enter into an agreement to secure him lands, which we cannot fulfill, and to give him an­ nuities, the expense of which are a burden on the public Treasury. This t reatment of the Indians as nadons or tribes is in every way bad. Now, the most vicious Indian in any tribe has it in his power, at any moment that he may desire, to practically declare war between his own tribe, and perhaps a dozen surrounding tribes, and the Government of the United States. Wha t now is needed with all these subdued In­ dians, is some method by which individual criminals can be arrested and brought to justice. This cannot be done by the methods of war. As long as the In­ dians are scattered among the settlements, the facts show that this cannot be done. The Indian has no knowledge of legal methods and avenges his own wrongs by ways which are traditional with him, while the prejudices against savages which has grown through centuries of treacherous and bloody warfare, and the prejudices of race, which are always greatly exaggerated among the lower class of people, with whom the Indian is most liable to associate, are such that the Indian cannot secure justice through the intervention of the local authorities. There is now no great uninhabited and unknown region to which the Indian can be sent. He is among us, and we must either protect him or destroy him. The only course left by which these Indians can be saved is to gather them on reservations, which shall be schools of industry and civilization, and the super­ intendents of which shall be the proper officials to secure justice between the two races, and between individuals of the Indian race. For this purpose on each reservation there should be a number of wise, firm men, who, as judges and police officers, would be able in all ordinary cases to secure substantial justice. In extraordinary cases no hasty steps should be taken. Surprises and massacres need no longer be feared, and if a larger force is needed than that wielded by the employees on the reservations, it would be easy to increase it by civil methods. For this purpose laws should be enacted clearly defining the rights of the Indians and white men in their mutual relationships, and the power of the officers of the Indian Department, and the methods of procedure to secure justice. It might possibly be unwise to withdraw all the troops at once. It might be better to remove them pari passu with the estab­ lishment of the Indians on reservations. Permit the remark just here that the expense of the military and civil methods stand in very glaring contrast. Within the territory which has heretofore been described it is probable that about two million dollars will be expended in the support of troops during the present fiscal year, and much less than two hundred thousand dollars through the Indian Department for feeding, clothing, and civi­ lizing the Indians. We beg leave again to mention that these remarks apply only to conquered tribes. There are some Indians in other portions of the United States, whom it is necessary to manage by other methods, who yet have the pride and insolence and treachery of savages. But by far the greater part of the Indians scattered throughout the territory from the Rocky Mountains to the Pacific coast are in a condition substantially the same as those who form the subject of this report. LETTER TO J. HAMMOND TRUMBULL [MS 3886] Washington D. C. January 20, 1876 J. Hammond Trumbul l , Esq. Hartford Conn. Dear Sir: Your letter of the 14th inst. reed. I am plodding along very slowly with my philological work. At present I am engaged in wridng mythological tales as they are related to me by a Ute Indian who is skilled in such lore. I take them down as he dictates them slowly, word for word, then arrange in an inter­ linear translation, and then follow with a free trans­ lation. This work I am doing primarily as a study of the language; secondarily as a study of the mythology. I do not know that I have discovered in the Ute language any grammatical peculiarity of importance which has not been found in other Indian languages. I find that prepositions, adjectives and nouns are used as verbs and that these verbs have an indefinite number of forms: in fact it is a language of verbs. 120 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 The pronoun is not incorporated in the verb. Person is indicated by the pronoun only; it does not appear in the inflection of the verb. Nouns, pronouns, adjectives and verbs are changed for number—singular, dual and plural. Many of the verbs are irregular on this basis, i.e., the root of the plural form is not the same as that of the singular or dual. Gender distinguishes the animate from the inani­ mate only, and is shown in the noun, pronoun, ad­ jective and verb. There are three forms of the possessive case: the first is used in designating the possessor: the second in designating the thing possessed and the third de­ notes entire possession. There is an indefinite number of oblique cases; that is to say there are many—how many I do not know as I have by no means exhausted the subject. The passive voice of the verb seems to be an im­ personal form with the subject in the accusative. Perhaps I have said enough on grammatical struc­ ture. The Sho-sho-ni or Nu-ma languages I divide as follows: Wa-shak-i Dialect: Ta-sau-wi-hi Ko-man-tsu Dialect: Unknown Pa-vi-o-tso Dialect: Pan-a-mint Go-si Ute Dialect: Unknown Utah-ats Dialects: Mu-a-tsu Kai-vav-it Nu-a-gun-tit Tan-ta-waits Shi-nu-mo Dialect: Unknown (Sho-sho-ni proper) (Shoshonis of cen­ tral Nevada) (Comanche) (Pah Utes or Pai Utes of western Nevada) (Utes) (Southern Colorado and N. New Mexico) (Pah Utes of north­ ern Arizona) (Pah Utes of south­ ern Nevada) (Chem-a-hue-vis) (Six of the seven pueblos in Tu- sayan or Moqui) I have collected vocabularies of all of the languages and dialects above with the exception of the Ko- man-tsu. These are far from being complete but con­ tain many hundreds of words each; some of them two or three thousand. The principles of grammatic structure mentioned above are known to pertain to the Ute language and its dialects, to the Go-si Ute language and to the Pa-vi-o-tso. They seem to pertain to the other lan­ guages as far as my examination has gone, but I have not studied the Ko-man-tsu except from the published vocabularies. The Shi-nu-mo diverges the most widely from the type or Wa-shak-i both in vocabulary and structure. The Shi-nu-mo numerals are vigesimal: the others are decimal. In the Shi-nu-mo language there are two sets of words one of which is used by the male sex exclusively, the other by the female. Many other important differences are found. In the Kai-vav-it dialect I have discovered two sets of numerals but these are not intended for dif­ ferent purposes but are simply different methods of naming the numbers. The first set differs but little from the Ute ; in the second each numeral is an abbreviated description of the method of counting by the use of the fingers and toes and of course does not go beyond twenty and is essentially a vigesimal system. Mr. Stephen Powers whom you know as the author of a series of articles on the Indians of California published in the Overland Monthly is at present en­ gaged in making vocabularies of the Indians of California. He has been engaged, intermittently, for a number of years in this work as you probably are aware. He is now in the Sierra Nevada and although I have much of his manuscript [Powers, 1877] in my hands still I cannot give you a very satisfactory ac­ count of the progress he has made as during the present year he is working in a more methodic way and the result of his labors I have not seen. As for speaking of philologic materials, I make no mention of what has been done lately in the study of the arts, habits and customs and mythology of the Indians of the Rocky Mounta in region but I will mention to you that I am preparing a map of that country showing the distribution of the various tribes. In this I am assisted by a number of gentlemen: Mr. Dall has completed Alaska. I have myself com­ pleted Utah, Nevada, a par t of Arizona, a par t of New Mexico, the territory of Colorado and some contiguous territory to the north. How soon this wifl be completed I cannot say. Hoping that in the above account I have answered your quesdons as fully as you desire. I am with respect Your obt. svt. J. W. Powell THE SOUTHERN NUMA [SOUTHERN PAIUTE] SONGS AND CHANTS 121 [Most of the refrains called by Powell "Songs and Chants" are probably what Sapir (1910b; 1930b, pp. 479-483, 525, n. 202) labeled "song recitatives," that is, conversational passages, either spoken or sung in such a way as to be characteristic of the par­ ticular mythical figure. According to Sapir (1910b, pp. 456-457): . . w h a t m a y be called "song reci tat ives" is well developed in the mythology of [the Southern Paiu te] . T h e narrat ive portions of a myth are always recited in a speaking voice. T h e conversational passages, however, are either spoken or sung, according to the mythical charac te r who is supposed to be speaking. Some char­ acters, such as Porcupine , Ch ipmunk , Skunk, and Badger, are represented as talking ra the r than singing; at any rate, the writer 's informant [Tony Til lohash] did not know of any style of singing connected with them. O t h e r characters , and among them are Wolf, Mounta in-Blue jay , Gray -Hawk , Eagle, Lizard, Rat t lesnake, Red-Ant , Badger-Chief, and a mythical person known as . . . Stone Clothes, regular ly sing in speaking. . . . A Paiute song recitative is not pecul iar to any par t icu lar myth , but always to a par t icular character , there being as m a n y distinct styles of recitative as there are singing characters . . . . 7/ is . . . theoretically possible, aside from rhythmic difficulties, to sing any given text to the tune of any recitative; and when so sung, the character in whose mouth the words are put is determined, as no two characters sing exactly alike. T h e recitat ive consists of a melody of determined rhy thm, there being a definite n u m b e r of beats to the period, that recurs in­ definitely . [italics added]. Thus, many of the "songs" included herein may be conversational passages from any one of the many myths Powell heard during his work with the Southern Paiute. In taking down these myths and their songs, he separated the songs from their constituent myths. Further, with a few exceptions his free translations of the myths (see MS 794-a; p. 93) do not indicate if or where the songs fit in the narratives. With one or two exceptions, if Powell took down the myths in text form, the notes have not survived. Probably he did not do so since his field journals (MSS 1795, 831-b) contain songs, vocabulary, ethnographic data, etc., and seemingly form all the actual field notes he took. Some few of the songs may not be derived from myths. Some sound more like Poor Richard's maxims, e.g., "If you don' t kill a rabbit, you don't eat a rab­ bit." One song, "A Dream," according to Powell's note, was composed by a man following a nightmare he had. Two other songs, " T h e First Song of the Dance," and "Dancing Song" are probably related to dancing and not derived from myths, as .such. Deflenbaugh's (1962, p. 178) descripdon of a Kaibab dance outside Kanab would indicate that some of the songs were used to provide accompani­ ment for round dances: About a mile from K a n a b the K a i b a b band of Pai Utes were encamped , and we had a good oppor tuni ty to visit them and study their ways. T h e Major was specially interested and made volumin­ ous notes. . . . We went to the camp one moonlight night, J a n u a r y 6th [1872] to see a sort of New Year 's dance . They had str ipped a cedar tree of all branches but a small tuft at the top, and a round this the whole band formed a large circle, dancing and singing. T h e dancing was the usual h ippi ty-hop or " l o p e " sideways, each holding hands with his or her neighbours. In the centre stood a man , .seeming to be the custodian of the sings and a poet himself. He would first recite the piece, and then all would sing it, circling round at the same t ime. . . . T h e poet seemed to originate some of the same songs, but they had others tha t were handed down. Where possible we have tried to note probable or possible mythical sources of the songs. In most cases such a relation cannot be made with any degree of certainty, and we are left with the original Paiute texts and one or more free translations of those texts.] T h e Pygmies [MS 831-b, c] Nau-kun ' - tu wip'-pi Pu-ni ' -mi-kai-uk Kai -pu gong wi-a vwits K u n tu nav i kai va In the land of the Pygmies The re was a strange sight F rom mounta in to mounta in A bow string was stretched A line of dust rose where they danced Nau-Kuts: another name for U-nu-pits; a-vwits: stretched; U-kump, or ' K u m p : dust; Ti-nav-i: in a line, a line [See Powell's discussion of U-nu-pits in the section "Spirits" of MS 794-a, no. 44; p. 66 herein]. T h e Red Ant [MSS 1795, NO. 11; 831-b, Ta '-s i-av ku-mai-av M a ' - n a - p a win '-ka So'-ku-nas wi-a-wiv T h e little red ant Descended the hill Wi th one arrow only Ma-win-ka: to descend; Ta-si-av: ant; Ku-mai-av: ant hill; So-ku-nas: one only, alone [MS 1795, no. 11, p. 127] [This song probably derives from the "Stone Clothes" or " I ron Clothes" myth (Sapir, 1930b, pp. 395-409; cf. Sapir, 1910b, p. 456). In some ver­ sions of the myth Red Ant has only one arrow, but one with magical properties that returns to him when he shoots it. He uses the arrow to kill the two daugh­ ters of Stone Clothes (Sapir 1930b, pp. 409, 483). In his report of field work lor 1873 to the Smithsonian Institution Powell (1874, p. 32) printed the above ver­ sion of the song. In a later article on the "Outl ines the Philosophy of North American Indians," he 122 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 (Powell 1877c, p. 4) made some changes: The little red ant Tha t lives under the hifl The little red ant T h a t lives under the hill Has only one arrow in his quiver The "Out l ines" article was reprinted in the Journal of the American Geographical Society. When the reprint was in galley, Powell wrote the editor asking that the " l i tde red ant under the hifl" be metamor- phasized into a bee: The poor little bee T h a t lives in the tree The poor little bee Tha t lives in the tree Has only one arrow In his quiver (J. C. Pilling to J . T . Gardner, Secretary, American Geographical Society, January 29, 1877, Rocky Mountain Survey, Correspondence for 1877, Na­ tional Archives, Record Group 57, Washington, D . C ) . Powell retained the "bee in the tree" version in a later (Powell, 188If, p. 23) discussion of Indian mythology. Finally, O. T . Mason (1894, p. 637) in his study of bows and arrows mentions, " the charming Ute di t ty": The doughty ant marched over the hill With but one arrow in his quiver. Mason does not mention the source of the "dit ty."] [Untitled] [MS 831-c] Tu-mu-ur'-ru-gwai-tsi-gaip Ua-ar'-ru-kat-si no-va The old fool killer With a vagrant on his back Tu-mu-ur-gwai-tsi-gaip is the name of a fancied being who wanders over the naked rocks of the Shin- au-av To-wip [an area at the confluence of the Green and Colorado Rivers in Utah . Powell named the area on his second river trip in 1871 (see Fowler and Fowler, 1969b). The area, west of the confluence is now called " T h e Maze , " and, in part, "Ernie 's Country."] The word is composed of tu-mu-av, sur­ face of stone, u'-ru-gwai, to wander, and pu-gaip' , old. These beings are supposed to catch foolish un­ wary people and carry them to the brink of Cataract Cafion and throw them over the cliffs into the river below [the head of Cataract Canyon is marked by the confluence of the Green and Colorado rivers]. U-ar-ru-kats signifies "bush-eater," literally, and is applied to a person who has no forethought, and hence is compefled sometimes to live on bushes. [In the "Spir i ts" section of M S 794-a Powell dis­ cusses Tu-mu-ur-gwai-tsi-gaip in a more general form as a being who "wanders over naked rocks," but not necessarily localized in the area mentioned above. In his Explorations Powell (1875d, pp . 111-112) re­ lates a story told to him by Chuarumpeak, that the high cliffs at the confluence of the two forks of the Virgin River (the "Temples" at the mouth of Zion National Park) were occupied by the Tu-mu-ur- gwai-tsi-gaip or "Rock Rovers," and the area is called "Tu-mi . . . Tu-weap, or Rock Rover 's Land . " The incident is dated 12 September 1869, but probably took place in early October 1872 since Powell and Chuarumpeak were in the vicinity of the "Temples" during that time. Powell did not meet Chuarumpeak until 1870.] The Home of the River [MSS 1795, UNNUMBERED, p. 25; 831-c] To-gum'-pai kung-wa'-ra Nu-kwin'-kai ka-ni'-gu The edge of the sky Is the home of the river The sky is supposed to rest on the edge of the earth. Chuar-ru-um-pik in explanation of this song says that the river comes from the sky and returns by way of the horizon. [MS 1795, unnumbered, p. 25 reads: To-gum' kun-wa'-va-an-to-ok The sky bounded by the horizon Is the home of the river] Eagle's Tears [MSS 1795, NO. 11; 831-c] Ta-vi'-kwai-nant'-si ya'-ga-wats Si-chom'-pa kung war'-ru Tu'-yung-wi-ra'-vats At the morn the eagle will cry On the farther shore of the sea And the rainbow will be in the sky Si-chom'-a kung-war-ru signifies the place where the sea meets the sky, or the boundary of the earth on the seaward side (see Geography) [see MS 830]. [MS 1795, no. 11, p. 128 reads: At early morning the eagle will cry Down the side of the sea At the horizon And there will be a rainbow Tau-young'-wi: a rainbow [MS 1795, no. 11, back of p . 127 reads: Ta-vi-qai-nants ya-gai She choam' pa king-wa'-ru At sun rise the eagle shed tears Tha t ran down into the sea] THE SOUTHERN NUMA 123 The Wet B o w String [MSS 1795, NOS. 4 and 11; 831-c,d] Ai-at t u - w l p ' pu-ga ip In tha t land of the Ai-ats W a r ' - r u - u m pa-gong-wi W e t was my bow string A-vwi ' mi -n i ' va While I was asleep This is said to have caused the defeat of the Pai-utes in a battle with the Mo-ha-ves or Ai-ats. [MS 1795, no. 4, p . 28 reads: In the ancient Ai-at land The bow string was wet Whfle we he down (asleep)] (Untitled) [MSS 1795, NO. 4; 831-d] U-wa ' ka-ga ' W u - r u ' u m pa-gong ' wi A-vwi' mi -n i ' va So let it be W e t is the bowstring And I will lie down Wu-nav i Kai -va Tu-sav i(a) tu T u - r a ' gu-wok ' T u - r a ' gu-wok ' Traveling Song [MSS 1795, NO. 4; 831-d] In a line of march Across the plain Stra ight along Straight along Song of the Mountain Sheep [MSS 1795, NO. 4; 831-d] Ap-a ' gu -nuv ' W u - w u ' K a - g i ' a Kai ' - ing M y curved horns Like a necklace s tand Song of the Deer [MSS 1795, NO. 4; 831-d] Pa-gum pai-av to-i ni-va (4 times) Shi-av pai-av i-ni (3 times) the T h e reeds grow M o u n t a i n glades And the poplars stand on the borders T h e y eat the reeds and get shade in the aspens [MS 1795, no. 4] Pa t ' s u n - K w a ' vwu-ga ip ' ' U - an ' - to Pa ga -Koung-wa-vwan- tu -uk (Untitled) [MSS 1795, NO. 4; 831-d] T h e cherty limestone yonder O n the Colorado is very precipitous Old Woman's Death Chant [MSS 1795, NO. 4; 831-d] Ai'-ai ai ' -ai ai ' -ai I ' -van t u ' n i - shump ' ' pa -n i ' - gun t U ' - n i - s h u m p ' u ' - n i - shump ' I-ai' K w a - v w a n ' i-ai ' K w a - v w a n ' Alas, alas, alas. Here long enough have I walked the ear th E n o u g h , e n o u g h I will die, I will die [Note in MS 1795, no. 11; p. 162 herein] The story of three squaus [sic] This story was acted with [il­ legible.] The Poet creeping about and at last lying down to die. Ira [Hatch?] asked him to sing the song which he had heard when the three old women left to die. Hence, the song and story with acting. [The incident related in this song is described in MSS 798 and 830; p. 6] (Untitled) [MSS 1795, NO. 4; 831-d] Pi-ya-ni wa-ne-Kwink Pa-ga ' i-a ni H u - K w i n t pan-wi-ton As feathers are drifted So is the foam in the Colorado Where the creeks run in Pa ' - ru-sha Kwon ' - tu -kwa M e r ' rung-ka K W L ' ru-kwa Peace [MSS 1795, NO. 11; 831-c] O n the other side of the Virgen T h e Americans are peaceful [MS 1795, no. 11, p. 117 reads: The Rio Virgin On the other side The Americans Mingle together—Comingle. Kra ' ru-kwa: to mingle] A Paradox [MSS 1795, UNNUMBERED, p. 4; 831-b, c] Wi-giv ' a ka-ri ' -r i Yu-gu ' kai ma i ' u-uk Yu-gu ' kai mai u-uk Ma-mi im ' -pa- r i t um-pa T h e crest of the moun ta in Forever remains, forever remains T h o u g h rocks continually fall Yu-gu-kai: to remain, to dwell, to inhabit Ma mai u-uk: continually forever Ma-mum'-pa ri: to roll down [The above version appears in Powell's (1874, p. 32) report of the Colorado River survey. MS 1795, un­ numbered, p. 4 reads: A feather on the Hill will remain continuously But the rocks slide down] My Love [MSS 1795, UNNUMBERED, p. 24; 831-b, c] A-wat ' sin-i-kai' vu-gwaip P a - g u m p ' kir-ra-kai ' va In yonder distant glen Perchance she's cut t ing reeds Ha-wat-sin: distant; Kai-vu gwaip: an amphitheater in a cliff or canyon wall; Kir-ra-kai: to shave, to cut smoothly. 124 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 [MS 1795, unnumbered, p. 24 reads: U-wat ' chu-i-kai-vu-gwaip Pa-gump-kir-ra-kai-va In the distant amphitheater She is cutting reeds] Tu-wlp-pu tu-wip' pu Pa-gu' ni-gunt kai'-ok U-wi' a-gunt shu-an-tu A Morning Walk [MSS 1795, UNNUMBERED, p. 37; 831-b, c] Over the land over the land I walked at morn Singing and trembling with cold Tshu-nu' ga-kai' pu-gunt Tshu nu ga-kai: to shiver, to tremble with cold; U-wi-a-gunt: a song; Kai-ok: a suffix signifying "very" . [MS 1795, unnumbered, p. 37 reads: As the land I am traveling over Along at the dawn I quiveringly sing] Sunset uuds [MSS 1795, UNNUMBERED, p. 50; 831-b, c, d] Un-ka' pa-ris The red clouds of sunset are Whu-ka-ri-nu-mi-va drifting Pi' vu-rant Like down on the peaks of the Kaivw-ok u-mai mountains [This version appears in Powell (1874a, p. 32). In MS 831-d, lines 3 and 4 read: Pear ' U r ' ru-mi Kaivw' ai-mai MS 1795, unnumbered, p. 50 reads: The red sunset clouds Are rolled about (Like) feathers on the Mountains] [Untitled] [MSS 1795, NO. 4; 831-d] On the red clay I am reclining [Untitled] [MSS 1795, NO. 4; 831-d] On the plain, on the plain The dust is hovering Un-kar' to-ro'-a A-vwi' mi-ni' va Tu-rav' i tu-rav' i Hu-kun' ti-ra' wang-wi' Winter Song [MSS 1795, NO. 11; 831-c] Pa-gump' pi-av' The feathers of the reed A-vwi' mi-ni' Are lying on the ground Yu-im' ka' ka' rum-pu-i-gunt And the quails are perched on the pines [MS 1795, no. 11, p. 20 reads: The reed feathers Are drag[g]ed down And the quails stay Among the pines Ka-kai ' : The quail] The Song of the Wild Geese [MSS 1795,, NO. 4; 831-d] Houm-wi' Kwa-ni' tan-tun' tu- We go to the south land weap' Kwai-mu' rant tu-kum' i-a-gai' To eat Kwai-mu-rant [This song may derive from the "Coyote Learns to Fly" myth, also called "Coyote Sets the Parturit ion Customs" (Sapir, 1930b, pp. 369-377), or " T h e First Child Born" (see MS 794-a, story 21 ; p. 88 herein), in which a flock of wild geese are traveling south. They give Coyote feathers so he can fly, then, later, pull them out while he is airborne. He later swallows a baby, gives birth to it, and decrees that, henceforth, women shall bear children in pain.] The Wind [MSS 1795, UNNUMBERED, p. 26; 831-c] Pauns-a' gunt ma-ru' ka-tuk Pa-ni' ur-ri ma wot-sau-wink Approaching the Pauns-a-gunt I met a fierce wind [MS 1795, unnumbered, p . 26 reads: As I approached the Pauns-a-gunt A fierce wind blew in my face. MS 1491 lists "Paunsagunt" as follows: " ' H o m e of the Beaver', Plateau north of the headwaters of the Kanab , and east of the headwaters of the Sevier." The name is in current use.] The Tobacco Plant [MSS 1795, UNNUMBERED, p. 21; 831-b, c] Ku-au' a-gun-tur Nu-ni' ga-kai-na Pa-ku' wi-ing-kai-va The tobacco plant is standing Where the babbling water runs On the side of the mountain Ku-wu-wu-ing: to babble; to make a noise like run­ ning water. Ku-au ' a-gun-tur: a plant, the leaves of which are used for smoking. Our Song [MS 831-c] U-wot' sin tu-wip' pu-a' U-wi' a wu-ni-ga'-va A-vwIm' pai-ar ru-wip-a A-vwim' pai-ar ru-wip-a U-wa' pa mon-ti-ri' va Our song will enter That distant land That gleaming land That gleaming land And roll the lake in waves THE SOUTHERN NUMA 125 Music [MS 831-c] Tu-wTp u-wan' tuk Ya-gam' im-pa To-gwau-o-gump Un-kar' to-rump A-vwi' mi-ni Ku-mai' ru-wlp Tu-ra gu-ok 'Ging-kai-i-ni Over the land at night Slowly the music floats The Traveller's Rest [MS 831-c] In the red valley I sleep On my way to a far distant land Take A Left-Handed Look at a Stranger [MS 831-b, c] Ya' ya ya kwi'-nai-yo Kwi'-nam-pu-ni Kwi'-nai-yo Kwi'-nai-yo Ha ha ha, look around to the left Around to the left take a look Around to the left, around to the left Pu-raw-i-nunk: to the right Kwi-nun-kwa-pok: to the left [In MS 831-b, the phrase in line 3 is not repeated.] The Trout [MSS 1795, UNNUMBERED, p. 29, 831-b, c] Shag-wa pa-wu'-yu-unt In the blue water Pa-gu' kwa-sing' The trout wags its tail Chu-nu'-wu-gi Pa-gu: a trout; Kwa-sing: a tail; Chu-nu-wu-gi: to wag [MS 1795, unnumbered, p. 29 reads; to wag the tail, when said of a fish it means to swim; In MS 1795, unnumbered, p. 29, " lake" is used instead of "water" in line 1; in MS 831-b, line 2 reads "fish" instead of " t rout" . ] The Beautiful 'Valley [MS 831-c] Pa-ran'-i-gi yu-av'-i Yu-av'-in-ni Pa-ran'-i-gi yu-av'-i Yu-av'-in-ni U-ai'-in-ni yu-av'-i Yu-av'-in-ni The Paranagut Valley The Valley The Paranagut Valley The Valley Is a beautiful valley The Valley The Spirit [MS 831-c] Mo-go'-av Yan-tu'-na-gi-kai The spirit Is swaying and singing The Storm Creek [MSS 1795, NO. 11; 831-c] Tu-wIp' pu-a' Na-ru'-yar-u'-kwai Wu-nu'-kwin kai'-va Piv wu-nu'-kwim kai'-va Along the land A-down the gulch The mountain stream The feathery mountain stream [MS 1795, no. 11, p . 113 reads: On the sand In the cafion The Mountain stream The feathery mountain stream] The Pines [MS 831-b, c] Pan-tin'-ni-yu-imp' Wi-ga'-gun tu-mai-u-ni Pan-tin'-ni yu-imp Yan-tai'-ku-ni-va The lofty pines The tops of the lofty pines The lofty pines Are swaying with the winds The Desert [MSS 1795, NOS. 4, 11; 831-c, d] The land is hungry The ants are starving Tu'-gwi-nur'-ru-a tu-wip Un-kar'-ti-si A-vwi'-mi-ni [MS 831-d reads: In the hungry land The red ants are starving] The Storm Crown [MS 831-b, c] War'-ru-um kai'-va It rains on the mountains War'-ru-um-kai-va It rains on the mountains Wi-giv a vwim kwi-nu-ai kai-va A white crown encircles the mountain Kwi-nu-ai: to revolve slowly, to go around, to en­ circle; Kwi-nu-nu-ai: to revolve swiftly; wi-glv: a crown of feathers; Mai-ump wik unt: a cloud; Wap wik unt: a cloud The Blue Bird [MSS 1795 NOS. 4, 11, and UNNUMBERED, p. 9; 831-b, c, d] Tiim-pwi' to-nai'-ga Tum-pwi'-wa-ro'-kwa Shok'-wai-ants' u-yo'-kwi At the foot of the cliff" On the face of the cliff The blue bird sings The Kai-nu-shuk [MS 831-b, c] Tum-pi'-pa-go'-a U-wot'-sin tu-wep-u-ni Pong-wu'-mun tish-i kai-vwa Through the cleft of the rock In the land far away The water was dashed from the mountain [MS 831-b, p. 4, line 1 reads: Tum-pi ' pa-go'-a Kai-vwa] The Mountain Peak [MSS 1795, NO. 11, and UNNUMBERED, p. 50; 831-b, c] Kaivw-ok' kwai-nants' we-pa'- On the peak of the mountain gi-ni-va' War'-ru shong-ai'-mi-ni-va' The eagle is dancing, The tempest is roaring Kaivw-ok: a mountain peak 126 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 [MS 1795, unnumbered, p. 50 reads: On the mountains The Eagles Dance And the rain falls. In MS 831-d, the third line reads: "And the storm roars"] The Storm [MSS 1795, UNNUMBERED, p. 3; 831-b, c] The sky will fail The red water eddies To-gum'-pai-av Ats-ai'-kai-i-va Kunt ai'-kai-i-va Ats-its-ai-kai: to fall; Kunt-ai-ka: to whirl, said of waters; Kunt-ai-ka: to wave, said of a flag [MS 1795, unnumbered, p. 23, line 2 reads: Ats-its- ai-kai-i-va. MS 1795, p. 3 reads: The sky is falling The red water eddies] The Earthquake [MSS 1795, UNNUMBERED, p. 3; 831-b, c] Tu-wlp' pu-a tu-wip pu-a A-vwIm-pai ar-ru-wip pu-a Tu-ra'-gu-ok tu-ra'-gu-ok Kai'-vwa mu-tu'-rai-ka-nok In the land, in the land In that glittering land Far away, far away The mountain was shaken with pain. Tu-ra-gu-ok: across the country; Mun-tu-rai kai: to tremble. [The above version appears in Powell (1874a, p. 32). MS 1795, unnumbered, p. 3 reads: In the land The land which is white Across the country The mountains tremble] [Untitled] [MSS 1795, NO. 4; 831-d] Nau-wam'-pi-gi' I am mended Nau-wam'-pi-gi' I am mended Nau-wam'-pi-gi' I am mended Mai-nung-tsa-ni-ga Said he, tra la la la la [This is taken from the tale "Hu-pats visits the Jay Nation on the Kaibab," see MS 794-a, story 36; p. 93 herein.] Cave Lake Song [MSS 1795, NO. 4; 831-d] Shant'-an Ka-ni'-wa To-pa'-gu Ka-ni'-wa The twilight has a home And the black fish has a home ["Cave Lake" probably refers to a small body of water by that name found in upper Kanab Canyon (Po­ wefl, 1895a, pp. 324-325). The pool lies partly in an overhanging alcove in the sandstone wall of the cliff. Powell published an engraving of the lake (Powell, 1875d, fig. 47) and later in "Canyons of the Colorado" (Powell, 1895a, p. 324).] The Rattlesnake [MS 831-b, c] Tum-ping'-wa-at Tump pai'-u-shump Tso-i-pa-kink a-ni'-va In the stony land Near by a rock With head erect you crawled along Tum-ping-wa-at: stony; Pai-u-shump: close beside; Tso-i-pa-kink: to crawl with the head erect; said of a snake. The Rattlesnake [MS 831-c] U-yu'-gwa gi-ni'-va U-yu-gwa gi-ni-va Ka-na'-reu U-wing'-wa-ruk U-yu-gwa gi-ni'-va Crawling along Crawling along Through Kanab Canon Crawling along Song of the Rattlesnake [MSS 1795 NO. 4; 831-d] Pa gam pu-yu-i-vai-to Pa-gam pu-yu-i-vai-to U-yu-gwai-va U-yu-gwai-va U-yu-gwai-va In the cain bottom here In the cain bottom here I am crawling I am crawling I am crawling The Rattlesnake [MS 831-b, c] U-shar'-rump ka-ri-wi-tsa Ua-ru'-ka-tuk U-shar'-rump ka-ri-wi'-tsa Ua-ru'-ka-tuk Wi-u-kwin-ku-ni-va By the Bush-cactus Mound You were passing along By the Bush-cactus Mound You were passing along Wriggling and crawling along U-shar-rump: The Bush cactus; Ka-ri-wi-tsa: mound; Wi-u-kwink-ku: to crawl and w[r]iggle The Song of the Vulture [MSS 1795, NO. 4; 831-d] Cher-ong' mu-ing'-wa Mu-yai'-yok The wattle on my nose I am shaking it up and down [Powefl's note (from MS 1795, no. 4)] Doing this in the fire, the vulture got his comb burned and so it is red. [MS 1795, no. 4, line 1 reads: "wart" instead of "wattle".] The First Song of the Dance [MSS 1795, NO. 4; 831-b, c, d] Ki'-ap-pa tu'-gu-vwav Pi'-vi-an-a Kai'-va Friends let the play commence All sing in unison THE SOUTHERN NUMA 127 [Powefl's notes (from 831-b): Pi-vi-an: All together in unison; (from 1795, no. 4): Ki ai: to play, some­ times to dance; Tu-gai ; to commence; u-u-pu-ni: good looking, beautiful. In MS 831-b the title reads: "The First Song on the Night of the Dance." Also in 831-b, line 1 reads: "Ki-av-va tu-gu-vwav." In MS 831-c, the " v ' s " have been inked over by " p ' s " in the Ki-av-va. MS 831-c reads: They dance. All together The published version (Powell, 1875d, p. 197) reads: Ki-ap-pa tu'-gu-wun Pi-vi-an-na kai-va Friends, let the play commence All sing together.] Dancing Song [MS 831-b, c] A mink'-wur-ri chai A-we'-wi-wi Now I dance Now I twirl Mink-wur-ri chai: to dance with the toes turned in; Na ni muit: a musical instrument; We-wi-wi: to whirl the na-ni-muit. ["Na-ni-muit" is apparently an instrument like a bullroarer. MS 1491 contains this definition: "Na-ni-muit, Musical instrument made by tying a small tablet with notched edges to a stick 2 or 3 feet long to a string about the same length and swinging in the air so to make a whirling noise."] A Dream [MSS 1795, NO. 4; 831-c, d] Un-kar'-tu-waid-an tu-mai Upon the Un-kar-tu-wan-an Na-ga-mai na-ga'-mai I quiver, I quiver Wa-wish'-i-ruk-a kai'-vwav Suspended from the mountain The poet said that he had a dream while sleeping on Un-kar-tu-waid-an, a mountain in northern Ari­ zona, that he fell over the cliff and caught by his hand, and hung there trembling with fright. On awakening, he composed the above. [MS 1795, no. 4, p. 28 reads: On the U-kar-tu-wan-an I fluttering Hung suspended (from the Mt.)] Patience [MS 831-c] Um-pa'-ga-va Sho-ra'-ga-va Uon-ti'-ri-gai Uu-kwa'-ni-kai Let a man talk A very long time A hole he will bore Into a cliff [Dellenbaugh (1962, p. 178) gives a slightly different version of this song: "Montee-ree-ai-ma, mo-quontee-kai-ma Umpa-shu-shu-ra-ga-va Umpa-shu-shu-ra-ga-va Umpa-shu-shu-ra-ga-va Montee-ree-ai-ma This being translated, signifies that a long talk is enough to bore a hole in a cliff; at least, that was the interpretation w"e obtained."] The Lost Feather [MS 831-c] Wu-shi'-av pu-ro-kwa-gi-kai-va My feather was lost Shu-an'-tu u-no-whu-kai-i-nok At dusk on the hills [Untided] [MSS 1795, NO. 4; 831-d] Ka-shak'-um pu-Kai'-vwan If you don't kill a rabbit Ka'-shak-um ti-kai'-vwan You don't eat a rabbit [Dellenbaugh (1908, p. 179) writes: "Another popu­ lar song was: Ca, shakum, poo kai Ca, shakum, poo kai Ca, shakum, tee kai, Ca, shakum, tee kai. These lines being repeated like the others over and over and over again. They were highly philosophical, for they explain that you must kill your rabbit (sha­ kum) before you eat him."] [Untitled] [MSS 1795, NO. 4; 831-d] Ta-shi'-gai-ra' toung ping'- It is smokey on the cliffs wants Ta-shi'-yan-tok'-i-na-vich We dance in the smoke [Untided] [MSS 1795, NO. 4; 831-d] Yu-vi' pu-i' Shong-its'-i-ka'-ni The dove seeds Are falling down [Untided] [MSS 1795, NO. 4; 831-d] Ta-vwoam'-pu-gaip' Ka-rits'-meam-pa' Your little old rabit Sits under the bush [In MS 1795, no. 4, the translation is: "Here the httle rabbit sits."] [Untitled] [MSS 1795, NO. 4; 831-d] Yu-wimp' shong-ai' Ma-moats' ni-ga' Ki-a'-kone-va In the pines it hails Like a maiden Playing 128 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 [Untitled] [MSS 1795, NO. 4; 831-d] Ta'-shu-ant' pi-pwing'-wia-ing' The morning is leaking out Yo'-go-vwoat'-si The coyote wolf Ku-shat'-si ku-shat'-si Is calling, is calling [Untitled] [MSS 1795, NO. 4; 831-d] Sha'-kwar war'-pu Shi-Kats'-i Kai-vwa Kwi-at-si Kai-vwa The blue water in The Mountain canon The grizzly bear on the moun­ tain Is digging-Ou-rout'-sen [This song appears twice in MS 831-d.] [Untided] [MSS 1795, NO. 4; 831-d] Wa'-ru-im' Kai'-vwa The rain (or snow) on the mountain "Wi-geav A-gwim-Kwi-no Is like feathers around the head [Untided] [MSS 1795, NO. 4; 831-d] Ma-seav' kang wa (Ra giu ka) Pa'-ga-u Na ri-a (Ru nu pa) By the blossoming bushes I pass (tra la la) When my arrow had passed through (tra la la) [The parenthetical phrases are probably nonsense syllables or "padders" inserted to make the phrases of a length appropriate to the song structure being used. See Sapir's (1910b, pp. 457-458) discussion of this technique as used by the Southern Paiute.] [Untitled] [MSS 1795, NO. 4; 831-d] U-gwiv Kaivw i-va Wu wun na rin i Kaivw-i-va The grass, on the Mountain Moves in the Mountain Breeze [Untided] [MSS 1795, NO. 4; 831-d] Ni'-ur yam-tu'-na-gi'-na Shok-wi'-yung-ap' i-gai'-num pwi'-a The wind blows through The manifold he used to have [Untitled] [MSS 1795, NO. 4; 831-d] Un-kar'-pa nu-kwint'-in-kaivw The red water of the Moun­ tain Stream Ta-ma'-ru-int In the summer time Nu-kwi'-kai-ing'-u-ni The rills are singing Does this mean. The red water is in the Mountain stream Tis summer time And the rills are singing? [Powell's note.] [Untided] [MSS 1795, NO. 4; 831-d] Ma-sing' 'mai Yu-wai'-Ka-va On the bushes The Blossoms are hanging [Untitled] [MSS 1795, NO. 4; 831-d] Shak-war' pa-nouk'-i-kai'-vwa The blue water rolls on the Mountain (meaning the clouds are rolling on the Mountain) Imp-er'-rai Imp-er'-rai Imp-er'-rai The Song of the Wichits [MSS 1795, NO. 4; 831-d] What is it What is it What is it [Powell's note from MS 1795, no. 4: The song of the wichits, a little bird (Species of Titmouse?)] [Untided] [MSS 1795, NO. 4; 831-d] Yu ing kaivw ping wa-uk Sha kwar ni-ur Ting wa va ka ni va In the pines on the sides Of the Mountains The Blue wind sighs [Untitled] [MSS 1795, NO. 4; 831-d] Hu'-kwats tu'-weap pu-a Shu-ai' yu-wimp' Uw'-wind-ni'-ga Kai-va In the land of the Spaniards The young pines Stand around on the mountains [Untitled] [MSS 1795, NO. 4; 831-d] Wa-pa'-ka-ni'-gav Wa-pa' toung wa'-vok Rainwater at the foot of mountain Rainwater singing (making a noise) [Untitled] [MSS 1795, NO. 4; 831-d] Mer-rung-Kats Kaivw-ai-yu- gi-Kane Um-kar-kivo-nau-ants Ya-Kik- Kwo-ni Kwi-pog-yu-nav As-Kane When the Americans dwell in the mountains The flickers sing And the Smokey clouds drift away [Untitled] [MSS 1795, NO. 4; 831-d] Pa-gu'-tan-ga Kaivw-va Tu-weap-pu-a' Whu-Tu'-nu-nunk' Kwi-ni'-va By the cane on the mountain The Muddy water Rolls down continuously THE SOUTHERN NUMA 129 SOUTHERN NUMIC VOCABULARIES AND MISCELLANEOUS ETHNOGRAPHY Kai-vav-wit Dialect Vocabulary of the Sho-sho-ni Language [MS 1491: Persons Tau-wots Mau-mats Na'-pu Ma-ma'-pu-gaip Ai'-vwets Ma-mo'-puts U-nu'-ni-nav Ai'-pets Nan'-sits Ung-ka'-ri-shets Ing-ai'-pets Pi'-shots Mi-a'-puts Na-na'-pu Nu'-ints (Num) Mer-un-kats Tu'-tsuv Si-vwok' Tu'-tsi-nuv Ku-wav' Mu-tuk'-av Pu-iv' Pu'-tu-suv Pu-ti-ra-ku Nun-ka-wav Nun'-ka-wav-pa-ki Mu-wi'-tump Su-wav'-uv Mun-siip' Ta-gai'-yu-ni Au-gwemp' Tau-womp Ka-nok'-um-piiv Ku-rar'-u-nan Ku'-ran Pong'-wim' U-u'-va-kwin Nun-wu'-av Tso-a'-vun Mu'-gu-av Pits Pip Sa'-wi-av Pu'-rav Ung-a-ru-wich-a-wun Kip Man-tsi-wun Ma-in'-sho-kun Mu-iiv Ma-pai'-av Ma'-suv Nuk-on-sha-vwowv Man Woman Old man Old Woman Young man Young woman Virgin Boy Girl Infant A little babe (A crying thing) Young one Little one An old person Indian White man Parts of the Body Head Brain Hair Face Forehead Eye Eye-lash Eye-brow Ear External opening of Ear Nose Cheek Whiskers Mouth Tongue Teeth Chin Neck Back of Neck Throat Adams Apple Body Shoulder Breast Breast (woman's) Heart Belly Arm Arm above elbow Elbow Arm below elbow Wrist Hand Palm of Hand Fingers The prominent bone behind the ear [MSI795, no. 11] Ma-to-gwun Ma-sun Ma-u'-ran Ma'-a-ga-vwum Ma-si'-nump Mai-tu-a Gu'-Qv Pun-ka'-vu Tong-av Ta-vat'-suv Na-ru'-tsin-u'-ka-nuk Ta-tum'-pit-sav Nain-pav Tam'-pin Ta-to'-gwun Ta-suv Ta-si'-sump Kwi-tump' Uv Paup Chi'-ong Thumb Forefinger Second finger Third finger Space between nails Space between thumb forefinger Leg Leg above knee Knee Leg below knee Ankle Ankle bone Foot Heel Large toe Toes Toenails Rump Bone Blood A wart and Terms Denoting Relationship''* Ku-ma'-ru-wiv Ping-wa-ru-win Mo'-an To-at'-sin Pun-ku'-tsin, and Put-si-tsin Pi'-an To-gon' To-go'-tsin Ka-gon' Ka-go'-tsin Eu-sav'-i-wun Eu-sav'-i-wa-tsin Mau-we'-un Mau-we'-tsin Pa-vi'-tsin Tsi-kai-tsin Na-min'-tsin Pa-tsi'-tsin Kon' Ko'-tsin Ain Ait-sin Pa'-an Pa-a'-tsin Pa'-an Ko-kwin Ko-kwi'-tsin Shi-nan' Shi-nan'-sin Mong-wu'-an Mong-wu-at'-sin Num-pwi'-an Num-pwi-at'-sin Pa-vi'-tsin Tsi-kai'-tsin Na-min'-sin Pa-tsi'-sin Hu Wi Fa So Da Mo GrFa GrCh (m.S.) GrMo GrCh (w.s.) GrGrFa GrGrCh (m.s.) GrGrMo GrGrCh (w.s.) O.Br Y.Br Y.Si O.Si FaO.Br Y.BrCh (m.s.) FaY.Br O.BrCh (m.S.) FaO.Si Y.BrCh (w.s.) FaY.Si MoO.Br Y.SiCh (m.s.) MoY.Br O.SiSo (m.s.) MoO.Si Y.SiCh (w.s.) MoY.Si O.SiCh (w.s.) FaO.BrSo FaY.BrSo FaY.BrDa FaO.BrDa 130 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Pa-vi'-tsin Pa-tsi'-tsin Na-min'-sin Tsi-kai'-tsin FaO.SiSo FaO.SiDa FaY.SiDa FaY.SiSo« Birds It will be noticed that the names of male and female cousins are the same as those for brother and sister, though unlike the latter, they do not speak of each other as older or younger, but of their father or mother as older or younger. A child of ten years would call his cousin of two, if the father of the latter were older than his own by the same name a younger brother of two would call his older brother of ten. The names which are applied to cousins on the father's side are also used for those on the mother's, and the above rule holds good on both sides. [Powell's note.] Nain'-ku-mon Nain'-pi-won An-ta-mo'-an An-ta-mo-at'-sin An-ta-mo-at'-sin Ma-mau'-an-ta-mo'-an Ma-mau'-an-ta-mo-ah-sin Nai'-mu-ping-won Pi'-na-ping-won Pi-na'-ku-mon Mo-nat'-si-gun-tin Mo-nat'-sin Whi'-tsum-pi-an Whi-tsum-pi-at-sin HuBr BrWi (m.s.) WiO.Br WiY.Br SiHu (m.s.) HuSi BrWi (w.s.) WiO.Si WiY.Si SiHu (w.s.) Wi parent DaHu (m.s.) HuFa SoWi ANIMALS Mammals Won'-sits Kiits Kwi'-ats Kwi'-ats Pa'-wints Ta-vwots Ti'-ats Sa'-rits Pa-ri'-a Hu'-pats Un-si'ats Yu'-kuts Ku'-vwa Pa-ru'-vwa-tats Kats Ai'-ya-wuts Tsok-um Ka-mu; Kam Ta-vwots' O-'gun'-to-ats Skats Pu'-ni Na'-guts Shin-au'-av Yo-go-wo'-tsi To-ko'-puts (a stench) Antelope Buffalo Bear Bear, Grizzly Beaver Chipmunk Deer Dog Elk Fox, small or swift Fox Fawn Horse Muskrat Mountain Rat Prairie Dog Rabbit Rabbit, large brown Rabbit, little Squirrel—Grey with chestnut back and light grey tail [MS 1795, misc. notes.] Squirrel—small brownish grey Skunk Sheep, mountain Wolf, large Small Wolf—Coyote Wild Cat Wi'-chits Shok'-wai-ants Tso-ko'-av (Si-kor) Nauts Kwi'-nants Un-ka-kwo-nau-ants Am'-pu Kwl-nat'-sits Mu'-tu-chats Ong'-a O-go'-chi-ok Mo'-puts Ka'-ka A-ta'-puts Nu-war'-um-po-kuts Ai'-yuv Whu-gump'-uts Pa-pa'-an-cho Hu-gu'-ku-wu-tsi Su-gu'-pits To-go'-avw Ma-ka'-chets Bird—a little titmouse? Bird, a blue Crane Chapparelle Cock Road runner—a little bird that is found near St. George, "The Pea Cock" [MS 1795, no. 11] Eagle Flicker Grouse Hawk Humming Bird Jay, Canada Jay, Maximillian Owl Quail Raven Snow Bird Turtledove Vulture Woodpecker, Redheaded Reptiles Grub, a Lizard Snake, rattle Toad, horned Insects Ta'-si-av Un-kav'-tu-si Ku'-i-tsat Mo'-pits Mo-avw Ku'-kwats Ai-ai Pa'-gu To-pa'-gu Shu-av' Wam-pip Yiiav Ant Ant, Red Bug, a stinking Fly Mosquito (A Weaver) Spider (Trembling Fishes Black fish Trout, a Turtle Plants, Fruits tree) Aspen Ash Apple—Cactus Use Kai'-shu-imp Ma-glv' Pi-a'-ri-ok A-si'-yak Wap Sho-wlp' Po'-ru Ko'-mi A-wiv' O-ok' cactus apples; Yu-avw—the cactus which grows the apple from which they extract a wine [MS 1795, no. 11] Apple—Spanish Bayonet Birch Bush—a flowery Bark—Inner Bark Cedar Cottonwood Cane Corn Corn, seed of Corn cob THE SOUTHERN NUMA 131 U-shar'-rump Ma-nau'-gump Ma-ru'-nap U-gu'-siv; U-gwiv' Nun'-kok; Kwok A-rai'-um-pIv O'-pimp; Kwi-er'- O'p Kwi'-uv U-imp'; Yu-imp' Tu-wop' Ttiv Ka-wuve' Sha-nap' U-wi'-nok Whit-su'-nai Ku-au '-a-gun-tur Tu'-nok Tsam'-piv Tung-kwo'-kump Mu-maup' Gu'-a-nump Kwi-er'-rump Kwi-er' Tu'-wamp Su-iiv' Ma'-nok Ti'-na Ka-navw Sa-kavw Chu-ar'-ru-um-pik Cho-ram'-pik Mutok, Koas ra Cactus, bush Fir Greasewood Grass Leaf Mansonito [sic; Manzanita] Mesquite Mesquite Bean Oak Pine Pine, Pinyon Pinenut Pinyon cone Resin or pitch [MS 1795, misc.] Plant,the stalk of Potato, wild Plant, a, the leaves of which are used for smoking Root Rosebush Spruce Stramonium [Jimson weed, Datura]. They eat the seeds of this plant as a narcotic and they often get quite drunk [MS1795, no. 11] Shrub, a little. Eaten by rabbits. Screw-bean bush Screw-bean bush, fruit of Sarvis bush Squaw bush Thorn, a Tree, trunk of Willow Willow, black Yucca gloriosa Yucca, little Seeds eaten by Shivwits [MS 1795, no. 11] Shu-kai'-chots Implements and Utensils Kwi'-o; O Pa-ga'-U Wu-nap' Ta-sip Mu-kwai'; Mu-kwi'-o Kwo-yok' U-ram'-u-gap Wu'-na-mats Wu'-i Kwi-pan'-ump Ka-nuv Ats Pa-gon'-wi Tong-uk'-ai-nuk Tum-pa'-gup Yu-a'-us; Yung-ash Os Arrow Arrow, reed Arrowhead Arrowhead, a black obsidian arrowhead Arrowhead, a tool for making Arrow shaft, an instrument for straightening Arrow shaft, stone used to polish Arrows, mixture used to stain Awl Axe Bag Bow Bowstring Bow, sinew on back of Bridle Basket, large, conical Basket; large, conical with black stripes Ta-kwi-i Ku-tsi-tsu-ats (Kots) A-chiiv'-chu-nai I-vi'-pi-ai-nump Peur Ko-nun'-kua Whu-pu'-nu-i A-gots Tum'-pi; Ku-na-gunt Wan-tu'-nu-wump Whu-tu'-nu-wip Tu'-gi-nump Tum-pwi'-u Tu-a'-ni-nump Ma'-ni-nump Tor Tsar'-a-wats Ta-kwi'-u Ots Pam-pu'-ni Wits; Wets Pu'-nav I '-sha U-rump' Ti-o-ti Ma'-ra; Mar Mo'-a-; Mo Na-mi-mu-it Cha-gai'-nump Chongts Ap Tu-wi-a-ni-nump Sku'-ro-nump Sku'-ro-nump Spaik Ka-ri'-nump Shu-pu-wi'-chup Mun-so'-ots Si-gi'-sa Na-gu'-rai-nump Bowl made of basket work; a small conical basket used in gathering seeds and worn on head; often contracted "Kai-chots." [MS 1795, misc. notes] Basket for roasting seeds; Ta- kwi-o-goats: the basket that catches the meal as it rolls off the Mar [MS 1795, misc. notes] Basket bowl for various pur­ poses—will hold water [MS 1795, no. 11] Comb Cup—a drinking vessel Cane, walking Cradle Drum Dipper, large horn Fire—flint apparatus to strike Fire—instrument for kindling by friction Fire—the stick held in the hand and revolved rapidly for kindling by friction Fan for gathering seed Gun Gambling sticks (4 in a set) Hoe Instrument for piercing. Used in fighting Jug, large water Jug, small Jug, water—made of basket work. Kettle Knife Knapsack Lasso Lariat (St. Thos.) Mat Mealing stone, large Mealing stone, small Musical instrument made by tying a small tablet with notched edges to a stick 2 or 3 feet long to a string about the same length and swinging in the air so to make a whirring noise. Needle Pipe Powder horn Plough, a Ramrod Rest, a. A stick like a ramrod used in pointing a gun. Spade or shovel Saddle, a Cinch Spoon, large horn Spear, a Scissors 132 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Tav-ou-wun Kwa'-ku-nuv Yat-tu'-kwi-yu Ta-kwi'-yu Kots Pan-um'-a-to-ats Wa'-shi-nump Mu-ri-vweap Nong-wlv Nau-wi-chai-nump Mo-go'-a Tu-ga-kunt Pu-chauouk Yu-um-pu-chau-ouk Tshoi Ka-mu-go'-a Tsu'-i Tu-ya'-kunt Ta'-ug Wi-giv' Kai'-chats Taut'-si-ga-cho Kus Pats Kag and Kag-tso'-i Ku-ka'-rum-ko-tsov Ta'-ag Mu-i-nun-kuts Yu-gwiv Mu-ni-nunk Snare, a small—for the rabbit —formerly I thought this to be a knapsack. 'Tis so used sometimes. [MS 1795, no. 11] Tobacco Sack Tray for fanning and washing seeds. Tray for catching flour as it falls from the mealing stones; made of basket work. Tray pan for holding water Thimble Whip Rolls of rabbitskin for robes [MS 1795, no. 11] Dress and Ornaments Apron Belt Blanket Belt, the fringed, worn with Nong-wiv, women's apron dress Belt, a Belt, porcupine Ornamented fringed belts [MS 1795, no. 11] Blanket or Robe made of the skins of the Ka-mu (Rabbit) Beads Fringe, also fringe belt worn by women Gown, Woman's Head Dress—a crown of feathers Head-basket used by women Hat or headdress—used by men; usually the skin of the head of some animal. Leggins Moccasins Necklace Ornament—head Shirt One who wears a nose ornament A bone ornament for the nose Bone ornament for nose [MS 1795, no. 11] Firmament and Meteorological Phenomena Wap'-wik-unt; Wop-win-kunt; Mene'-ump-wik-unt Mo-mijm'-pu-wlp (Cirri) Un-ka'-pa-ris Kwi-pog'-a-nav Pa-gu-nav Wu-mi'-a To-wop'-wik-unt Pa-wop'-wik-unt Nu-av-wop'-wik-unt Kiin'-tu-nav Tu-wip-nun-sin'-si-a Pa'-gu-nav Clouds Clouds—light fleecy Clouds of Sunset—red Clouds, smokey—haze Clouds, shining Clouds, very black Clouds, rain Clouds, snow Clouds, dust Earthquake Fog Pa-kup' Kung-war'-ru Ti-ush'-kut; Tu-a'-shung Un-kav'-kwi-shai Pa-ma-nu'-nu-kwi Pu-tsin-kwe'-chup (Star Dung) U-wur' Wa-pa-ru'-i-gwav; Tu-yung'-wi To-gum'-pai-nav Ta'-vwi; tav Ta-vwats'-a-vun Pu'-tsiv Nu-wav'; Hu'-wav U-nu'-nu-int Ni'-urt; Ni'-uv; Ner (?) Pa-nu'-ur-ri Tu-ro'-ni-at Hail Horizon Ice Lightning "The lightning is the arrow of Ta-vwots the [rabbit] god." Moon, full Moon, Gibbous Moon, crescent Meteor Rain Rain-bow Sky Sun Sun, drawing water Sun, ice column from Star Snow Thunder Wind Wind, a fierce Whirlwind—said to be made by an angry witch [MS 831-b] Time (See Nouns) Tu-gwur'-ru-win To-mor'-ri Tav To-gwun Ta'-su-ant Mau-wi-chi E'-chuk; (The warm time) Tar'-o-vat-si Ech'-kuTav-i To'-a-Tav'-i Ta-vwi-pi-chu-u-mink Tu-shu'-pau I-a'-kwi; Tav'-i-au-kwi Shiint; Shant; Shu-op'-wi To'-a To-gwum Na'-ma-ku-aung Ku'-aung Av (Av-Tav-wi Today) Taik Pi'-na-Taik — Pi-nunk-Taik E'-tis; Esh Av Pi'-munk Ta'-mun Tots Yu'-wun T5m Day, a Year, a Day Night Dawn Sunrise Morning—warm of fire, and said of the sun when it is about 2 hours. [MS 1795, no. 11] Mid-forenoon Noon Afternoon Mid-afternoon Sunset Dusk Evening Midnight Day before Yesterday Yesterday Now-Today Tomorrow The day after tomorrow Past Time Present Time Future Time Spring Summer Autumn Winter Winter Moons Tshog-ong'-a Mu'-i Kong'-a Mu'-i^° Nu-vwats'-a Mu-i Pa-to'-a Mu'-i Sho-war-ru-mur-ru-wats Hunting Moon Moon of a certain Constellation Snow Moon Third moon. Little Snow Moon of the Winds 4th moon of winter; chilly; windy [MS 1795, unnumbered] THE SOUTHERN NUMA 133 Colors To'-kwar Un-to'-kwar Shau-wa'-gar Shau-wa'-gar At-si'-gar Ko-chok'-ar Un-ka'-gar To-sha'-gar; A-vwim'-pai Wa'-kar Black Brown Blue Green Grey—light Grey, dark Red White Yellow Geographical Terms Kai'-vu-gwaip U-wip' Pi-ar'-ru-um-pu-i U-we'-wi-gunt We-wiin'-si-gunt U-mu'-si-gunt We'-nu-gunt Mu-kwa'-ni-kunt Wi-gav' Pai'-av Ka-rin' A-va'-o-wip Tun-kon' Pa-go'-a Nu-kwint'; Kwint Nu-kwi'-chits Nu-kwin'-ti-un-ni (Stone house) (Falling stream) [Term omitted by scribe] U-no '-whu-kai-i-nok Shi-kats'-a-kai-vwa Na-ru'-ya-gunt Ka-rijr' Kwi-pan '-chom Kai'-pa-ro-its Yu-wi'-chets Ka-ri'-tsits Ta-wan'-si-gut U-wip' Pa'-ka-ri-ri Pa'-ka-ru Pa-ka-rlv Par'-u-wan Pa-gun'-tun-ga Kaivw Pan'-ti Kaivw Tu-we'-pits Kaivw Pa-tur'-ni-tsits Kaiv'-a-kwunt Kaiv-ok' Yu-ing'-wav Mu'-av Wi-gav' Pai-av Ka'-ni-gav Ampitheatre or deep hollow in Mountain Canyon, a Canyon, a Canyon, a Canyon, a. A gulch A canyon Canyon, a Cliff, a Cliff, a—the crest of Cliff, a—on the side near the the foot of Cone, a large Cave, a Cave, a Crevice in a rock, etc. Creek, a Creek, a small. A brook Cascade, a Desert, a; literally a hungry land Foothills. Hills intervening be­ tween a valley and a mountain Gulch—mountain Gulch, a mountain Hill, a Hill, a Hill, a Hill, a small Hill, a small Hill, a—an abrupt rise in the country to a higher level Hollow, a Lake, a Lake, a Lake, a Lake or pond which is dry in some seasons The margin of a lake (The border where the reeds grow) Mountain Mountain, a large Mountain, a small Mountain, a small Mountain range or group Mountain peak Mountain pass Mountain—a notch or gap Mountain, summit of a Mountain, face of a Mountain, foot of a Pa-wi'-av Ka-ri-wi'-tsa Kai'-vwav-i Ti-rav' U-wa'-pa No-kwint Pa-ga' Si-chom'-pa Nu-kwint'-en Kaivw Nau'-vunk Wu-nu'-kwint Spi'-kunt Spits Po-a Yu-av Tun-pwai'-a Tu-ro-wip Tu-riimp' Pa-wi'-un-ni Pong-wu' Pi-kau'-vits Pi-ka'-vu Marsh, a Mound, a Plateau, a Plain without timber, a Pond or lake without a running stream. Lit. a rain-water lake River, a River, a Sea, the Stream, a mountain Streams, junction of two Streams which run down after a rain Spring, a Spring, a Trail, a Valley, a Valley, or open tract of country at head of caiion same Valley, a smooth; a glade Waterfall, a Waterfall, a Waterpocket, a Waterpocket, a GEOGRAPHIC NAMES [Powell compiled Southern Paiute place names throughout his work in their territory. He and the men working under him applied many Indian names to geological and topographic features in the region, e.g., the Shinarump Cliffs. Some topographic features were named after specific Indians, e.g., Kwagunt Hollow and Tapeats Creek. Paiute place names for southern Utah and the Arizona-strip area are well documented. Kelly (1964) collected a large number of terms in the 1930s. Sapir, working in 1910 with Tony Tillohash, a Shivwits Paiute, also collected place names (Sapir, 1931). Presnell (1936), a ranger-naturalist at Zion National Park, employed Tony Tillohash in the 1930s and elicited a few place names from him. In 1967, one of the editors (CSF) again elicited Powell's list of names from Tony Tillohash, now a man in his eight­ ies, and from Mabel Dry of Moccasin, Arizona, a descendent of members of the Kaibab band. In annotating Powell's list, we have attempted to indicate congruences and differences with Kelly's, Sapir's, Presnell's, and C. Fowler's lists. All English place names are those used on United States Geologi­ cal Survey 1: 250,000 scale maps for the area, or, for those areas with coverage, the 15-minute quad­ rangle series maps. We have indicated local usage as necessary. Powell's list is alphabetically arranged by the English term; we have rearranged the terms to facilitate plotting locations on Maps 3-7.] 1. Mo-a-pa (Muddy water) Muddy River, tributary of Virgen [River] [Map 3] 134 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 •;t"-- W i •;• PIOCHE ^J' / ' f . '^ ;' $ £,:•-• -j/- JI5;- l iS(f"" i ' •'' ^ "'•"'"" '^ f * ' ' ESCALANTI , ;,^' / l ^ ; A ^ •' lC;w' • ] % ^ •^ "-s ^ j - ^ • -. if I .'/ ^/i - 4 : • • *" ';/' t (^ ;>• ^ > ^ / MAP 3.—Sections of southeastern Nevada, southwestern Utah, and northwestern Arizona indicating locations of Southern Paiute place names. [There is an apparent confusion of the terms "Moapa" transformed)." Tony Tillohash (hereinafter, TT) gave and "Muddy." Sapir (1931, pp. 574-575) lists the stem the term moT^'a'pa- "deceitful water, the river looks shal- "MORI, 'bean,' hence, mori-tsi, 'bean-person,' Muddy low, but is not" (C.S. Fowler, 1967). PresneU (1936, pp. Creek Paiute (Moapa)," and, "mo'r '-nU'qwintI, 'Mud- 9-12) recorded a story from Tony, "which he had heard dy-stream. Muddy Creek; ('Muddy' is Paiute mori- as a small boy:" THE SOUTHERN NUMA 135 " W h e n Walker, the famous Ute chief, made his notable raid mto California," he came with his party of warriors to a valley with a very small stream flowing through it. The Indians there raised beans, and hence the place was called 'mo-re ' (beans). As Walker and his party started to cross the stream, the Indians living there protested, saying that any m a n who stepped or waded across the stream would disappear. T h e only way to cross was to j u m p very hard; in tha t way perhaps the magic of the stream would not have t ime to make a person disappear. Walker scoffed at this belief, saying it was a foolish thought, and stepped slowly across, followed by all his band. Walker said there was something in the water which made foolish thoughts come to people, so he called the place 'foolish water, mo-ha-pa ' . " ] 2. Tau-um Mountain range (on road from St. Thomas to Vegas) [Map 3] [The M u d d y Mountains . St. Thomas was a small Mormon farming communi ty on the Muddy River; it is now sub­ merged by Lake Mead. ] 3. Wa-ka-rir Mountain Peak (Centre of above range) [Map 3] [Either Paiute Point or M u d d y Peak.] 4. Yu'-nu-wip Valley debouching into the Moapa along which road goes [Not indicated on map] [Not clearly located, possibly St. Thomas Wash.] 5. Pau-wlp' Beaver Dam Wash [Map 3] [Literally, "water wash."] 6. Mont-si-gunt [MS 1795, Beaver Dam Mountains [Map no. 11] 3] [Not recognized by informants.] 7. Un-to-ka-rir' First mountain south of canon of Virgen [Map 3] 8. Mo-wip Second mountain south of caiion of Virgen [Map 3] 9. Mu-tsi-gunt Third mountain south of caiTon of Virgen [Map 3] [Apparently Powell is referring to three now unnamed crests or peaks in the Virgin Range. The U.S. Geological Survey 15 minute quadrangle sheet, "Littlefield, Arizona" shows three such formations north of Mount Bangs. In response to "Un-to-ka-kir ," T T gave onto', kadtdt "black- sitting." He did not recognize the other terms.] 10 Sai-koar-wav Mountain Peak of this [Virgin] range, highest [Map 3] [Apparently Mount Bangs. T T : saikudaci, "Yellow Moun­ tain, near Littlefield, Arizona"] 11. No'-gwint Mu-kwa'-ni-kunt Cliffs (Vermilion) on the North side of the Santa Clara [River]. [Map 3] [This is apparent ly the south escarpment of the Red Moun­ tains northwest of St. George, Utah. T T : nok^antt "Breast, breasts, you know, like pregnant women get." Apparently this refers to a specific breast-shaped formation on the es­ carpment.] 12. Tau'-go Ka-rir' Mountains to right of road going from Santa Clara to Beaver Dam Wash [Map3] [Apparently these mountains and the two following are all part of the Beaver D a m Mountains. Only Apex Moun­ tain seems to have an English name.] 13. Sin-a'-vich Mountains—ridge to left of above road, a long, sharp. [Map 3] [TT: si 'wankadtti "Apex Mounta in ." ] 14. Po-ro-no-wip Mountain Peaks to left of above road between Tau'-go Ka-rir' and Sin-a'-vich—Three sharp [Not indicated on map.] 15. Tsa'-ra-kwint Cottonwood River, tributary of the Virgen [Map 3] [Powell apparently means here Cottonwood Creek which drains off the east side of the Pine Valley Mountains into Quail Creek, itself a tr ibutary of the Virgin River. T h e term was not recognized by T T . ] 16. Gya'-no Santa Clara River [Map 3] [This term not recognized by informants. T T : gave to'noK^'inti for the Santa Clara River]. 17. Kai'-gwit Pine Valley Mountains [Map 3] [The mountains are north of St. George, Utah. T T : kai7ici, "mean mounta in ."] 18. Tso'-kwatz Mountains at head of Santa Clara [River] [Map 3] [Probably the Bull Valley Mountains. Informants did not recognize the term.] 19. To-ker-kaiow Mountain north of Upper Indian farm on the Santa Clara, a black, [Map 3] [Probably Jackson Peak. T T : t o k a d t "black."] 20. A-shuk-wi-kaiv (Whistling Long, low mountain ridge; Mountain) running from West Point in a southerly direction [Not indi­ cated on map.] [Location uncertain; not recognized by informants.] 21. Wa'-wits Mu-kwa'-ni-kunt Cliffs (Shinarump) south of the Santa Clara [River] [Map 3] 22. Pi-ka'-ka-gunt Cliffs west of Short Creek [Maps 3 and 4] [MS 831-b lists "pi-kar-ka-gunt, the cliffs west of Short Creek. Sapir (1931, p . 612) lists the stem pik a* glossed as "ha rd . " ] 23. Ya-sha-ka-reat [MS 831-b] The volcanic cone near Sheep Troughs [Maps 3 and 4] 136 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 M A P 4.—Section of southern Utah and northern Arizona indicating locations of Southern Paiute place names. [Probably the cone on the east side of Little Creek Moun­ tain] 24. Tsun-kwo'-wi-gav Cliffs, Hurricane [Maps 3 and 4] [Powell apparent ly is using this as a generic term for the cliffs formed by the Hurr icane Fault which extends from north of Parowan, U tah southward beyond the south r im of the Grand Canyon. T T : cirjka' wthav^ " rough hill t op , " apparent ly referring to the cap of smooth-bedded sand­ stone along the top of the cliffs which erodes to produce an irregular edge.] 25. O-gom-kwich-u-want [Apparently refers to the Troughs Spring, possibly K'^'icuantt "peak . " T T did Cliffs north of Sheep Troughs [Maps 3 and 4] peaked cliffs behind Sheep to Smithsonian Butte. T T : not recognize " O - g o m . " Sa­ pir (1931, p. 595) lists the stem 070-" which he glosses as both "fir" and "bull-snake," the latter being a general term, apparent ly, for "non-venomous snakes that resemble rattlesnakes but are without rat t les." Possibly Powell's "O-gom-kwich-u-want" may be glossed as "Snake Peak."] 26. Tso-vi-nu-kwunt Short Creek [Maps 3 and 4] [Short Creek is an affluent of Fort Pierce Wash, itself a tribu­ tary of the Virgin River. T h e settlement of Short Creek (now called Colorado City) is located on the banks of the stream where it emerges from the Vermilion Cliffs. T T : sOiSinuk^'Intt "Cot tonwood s t ream;" Mabel Dry (here­ inafter, M D ) : sobinuk'^intt "Cot tonwood s t ream." Kelly (1964, p . 8) lists, "sovinokwint, 'Cot tonwood stream; Short Creek. ' " Sapir (1931, p . 662) lists covi-nuq- (w) in t i , "cottonwood s t ream."] 27. Mu-kun'-ta-wip Caiion of the North Fork of the Virgen [Maps 3 and 4] [Refers to what is now the main canyon in Zion Nat ional Park. Powell (1875d, p. I l l ) , cf. Woodbury (1933, p . 1), applied the name "Mu-koon ' - tu -weap , 'Straight Caiion, ' " and it remained officially listed until 1934 when the n a m e was changed to Nor th Fork of the Virgin River (Presnell, 1936, p . 4). T T : mtkontawoipi "straight canyon."] 28. Pa-ru'-na-wip Long Cafion (Virgen) below Valley [Maps 3 and 4] [This is Parunaweap Canyon of the East Fork of the Virgin River. Powell and two men hiked through the canyon in late September of 1872 (Fowler and Fowler, 1969b). T T : pudunawipt , "wate r rushes down narrow canyon," re­ ferring apparent ly to the narrows of the canyon above the former settlement of Shunesburg.] 29. Shin-ar-ump Mu-kwa'-ni- kunt "Cliffs" (Shinarump) [Map 4] [Powell is here referring to the S h i n a r u m p Cliffs south of K a n a b , Utah , which extend from K a n a b Wash on the west to Seaman Wash on the east. Powell also applied the term to a Permian-age conglomerate and shale formation (Dutton, 1882, p . 44) which occurs widely in southern THE SOUTHERN NUMA 137 Utah and northern Arizona, hence its application in term 21, above. T T : s idadupi . ] 29a. Ua'-kwaich Hills (Yellow) at foot of Shinarump Cliffs [Apparently refers to the hills visible along Johnson Wash south of the Sh inarump Cliffs; geologically, they are part of the Sh inarump formation. T T : owakadt "Yellow." Sapir (1931, p . 593) lists the term oa-q a-RI, "being yel­ low." 30. Un-ka'-ka-nug Hills (Red) at foot of Vermilion Cliffs [Not indicated on map.] [These are eroded outliers of the same formation as that comprising the Vermilion Cliffs. Informants did not recognize the term but T T gave atjka, " red ." ] 31. U-wa'-vu-wIp Land around U-wa-var [Not indicated on map.] [Powell does not give a location for "U-wa-var ." T h e te rm was not recognized by informants] 32. Pa-ro-gwunt Lakes (Cave) in Kanab Cafion [Map 4] U'-wa-pa Lake (Upper) in Kanab Canon Pa'-ro-want Lake (Middle) in Kanab Canon Pa-vai'-o-wits Lake (Lower) in Kanab Cafion [These are small seep pools in K a n a b Canyon. Powell (1875d, p . 132, fig. 47) describes the "lakes" as follows: "Four [sic] of these are in caves, where the sun nev^er shines." MD gave the term pabaiju^uX^'ici. She thought the term applied to all of the lakes. T T gave the term padu 'uhan t t glossed as "harmful water ," (perhaps because of an asso­ ciation with Water Babies?). Sapir (1931, p. 597) lists "pa(i)yu(- '")Xwi-tcI , 'waters-sitting, lakes. Three Lakes.' " He also lists " p a ( ) - r o ' . u X ( w ) 9 n t I , 'water fighung, fighting water, Parowan Lake [a lake near the present-day setde­ ment of Parowan, Utah] (so named because its water rises on the approach of a person to fight him, drag him in, and drown h im) . " ] 33. Kwich-ut'-tum-pwai'-a Upper Kanab Valley [Map 4] [Apparently refers to K a n a b Canyon above the town of Kanab, Utah . ] 34. Un'-kar-Mu-kwa'-ni-kunt CHffs (Vermilion) [Powell appa rendy meant this as a generic term for the full extent of the Vermilion escarpment from the Paria Plateau westward to its termination at Smithsonian Butte (Map 3). Powell, above, glosses "Un-ka-gar" as " r ed , " and "Mu-kwa-ni-kunt" as "clilTs." T T gave aqka, " red , " and muk^anikant t "cliffs."] 35. Kaivw'-ur-rip Belt of country between the [Pink] Cliffs on the north and the Grey [White] Cliffs on the south [Map 4] [Powell is apparent ly referring to the Skutumpah Terrace south of the Paunsagaut Plateau. It is not clear if he meant to include the Glendale Bench extension on the west and the T imber Mounta in extension on the east. T h e term " S k u t u m p a h " apparently derives from the Paiute skudtm- paija, "Rabb i t brush gap , " referring to a break in the White Cliffs at the head of Johnson Canyon. In response to "Kaivw-ur - r ip" T T gave kai'/3owipt, "mounta in can­ yon."] 36. Ha'-tur-rip (Sandy Land) Belt of Country between the Grev [White] and Vermilion Cliffs [Map 4] [This term probably is meant to include the area covered by the Coral Pink Sand Dunes west of Kanab , Utah, the Sand Hills north of Kanab , and the Wygaret Terrace northeast of Kanab . T T gave ha ta ' wipt, "Sand canyon."] 37. Ka'-na-vats Eight Mile Spring [Map 4] [Powell's party established a base camp for a time at this spring in the fall of 1871. According to Thompson's diary (Gregory 1939, p. 64) and Dellenbaugh's (1962, p. 175) narrative, the spring was east-south-east from the settle­ ment of Johnson, just inside the Vermilion escarpment in Johnson Canyon. M D gave the term kanaBaci, "willow spring."] 38. Ha-tan'-nu Kwit-sits Spring near Andrews ranch [Not indicated on map.] [The Andrews ranch (now the Canaan ranch) is west of Short Creek (now Colorado City), Arizona, and east of the Big Plain at the foot of Canaan Mountain. This may be the same spring as Kelly's (1964, p. 9; M a p 1) "Na^ avac, (Lone Spring) ." T T gave the term ^ahadtdt, "Six Mile spring—between Pipe Springs and K a n a b . " This is probably not the same spring since the location is not close to Andrews ranch.] 39. Tu-a'-vats Spring near Point E [Map 4] ["Point E " was a triangulation point established on the Vermilion Cliffs east of Kanab by Powell and Thompson as they were laying out a base-line in preparation for their topographic m a p of the area (Gregory, 1939, pp. 69, 78). Kelly (1964, p. 9) lists " t tavac, serviceberry water ." Her location accords with the location of Point E.] 40. Mu-tiim-wa-va Pipe Spring [Map 4] (Dripping Rock) [Powell apparendy is using the term to apply to Pipe Spring itself. According to other sources, the term refers to the butte behind the spring. Thus, T T gave mtt' 'tqw3, "Di­ vide point, protection from the wind;" M D gave miX- tirjwa/Sa, "Divide point, cuts wind off for protection." Sapir (1931, p. 570) lists "mit iqwa, "(point of a hill, point of a mountain running out into a pla in)" Kelly (1964, p. 8) fists, "mPttrjwava, 'point of hill. Pipe Spring.' "] 41. Tso-ving-wi-neur Spring at Sheep Troughs (Standing tree) [Map 4] [Sheep Troughs spring is located on the Big Plain between Little Creek Mountain and Smithsonian Butte. Probably the same as Kelly's (1964, p. 8) "Sovipac (cottonwood water, because a cottonwood tree was nearby)."] 42. Na-ko-vats Navajo Well [Map 4] 138 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 [This is a spring in the Shinarump Cliffs area between Johnson Wash and Seaman Wash. Kelly (1964, p . 9) lists " I p a (old water, Navajo Wel l ) . " M D said that 'mako /3ac' was her father's father who owned the spring. Powell was apparent ly given this man ' s name rather than a name for the spring; see Kelly (1964, pp. 6-21) for a discussion of spring ownership by the Ka ibab Paiute. M D gave the term t p a , "old (stagnant) wa te r " as the name of Navajo Well.] 43. Un-ka'-pi-rum-pa Redhill Spring, 12 miles south­ west of Pipe Spring [The location of this spring is uncertain, it was apparent ly somewhere on the nor th side of Antelope Valley.] 44. U-a-ka-rlr-um-pa Spring in Yellow Hills south­ west of Pipe Spring [Map 4] [Location uncertain, probably on Yellowstone Mesa.] 45. Wot'-tu (Yellow water) Long Valley [Map 4] [Long Valley is at the headwaters of the East Fork of the Virgin River above Parunuweap Canyon.] 46. Pa-ru'-sha (Rapid water) Virgen River [TT gave the term pa d o ' s " "Virgin River ." Sapir (1931, p. 597) lists " p a - r u c A , 'water-white ' (referring to foaming water in the canyon), Virgin River ." See Maps 3 and 4.] 47. Pauns-a'-gunt (Home of the Beaver) Plateau north of the head­ waters of the Kanab [Creek] and east of the head-waters of the Sevier [River] [Map 4] [The Paunsagunt Plateau: informants did not recognize the term.] 48. Mark-a-gunt Plateau west of the head waters (Home of the Flowering of the Sevier [River] [Map 4] Bushes) [The Markagun t Plateau. The term derives from the stem "maa-vi , 'brush, flower,' " (Sapir, 1931, p . 562); T T gave ma''aj8i, "brush or flower."] 49. Tu-wits-an-a-kwint Paria River [Map 4] [Informants did not recognize Powell's term. Sapir (1931, p. 597) lists, "pa-r i ia , 'water-deer, elk.' " ] 50. Pa-ru' River, branch of Paria [Term not recognized by informants; location uncertain.] 51. Kong-wu' North Branch of Paria [Possibly Cottonwood Creek (Map 4) ; term not recognized by informants.] 52. Shu-on'-a-kwint First west branch of Paria [Possibly Ka ibab Gulch (Map 4) ; term not recognized by informants.] 53. Un-ka'-na-kwint Second west branch of Paria [Possibly Sheep Creek ( M a p 4); Kelly (1964, p. 149) lists ' 'Ankarjkwintt, ' redstream. ' " T h e location she gives would fit Sheep Creek. M D gave aQka' ^awipi-, "red canyon, a western t r ibutary of the Par ia ."] 54. Pa-riim'-pi-ar-a-kwint East branch of Paria [Possibly Dry Valley Creek; informants did not recognize the term.] 55. Ka-mun'-a-kwich-it Another east branch of the Paria [Possibly Henrieville Creek; informants did not recognize the term.] 56. Shi-a-giirts'-a-kunt Mountain near the head of Cone Creek, a large [The location of Cone Creek is uncertain; it is probably on the Uinkarets Plateau.] 57. Yu-we-wu-guv Mount Logan [Map 5] [MS 1795, no. 11] [This is a peak on the Uinkarets Plateau. It was named by Powell for J o h n Alexander Logan (1826-1886), a Uni ted States senator from Illinois.] 58. Yu-win-ka-ret Mount Trumbull [Map 5] [MS 1795, no. 11] [Powefl (1875d, p. 131) wrote, " t he Indians call them [the peaks on the Uinkarets Plateau] U-in-ka-rets, the region of the pines, and we adopt the name. T h e great mounta in we call Moun t T rumbu l l in honor of the Senator ." Lyman Trumbul l (1813-1896), a senator from Illinois, was one of Powell's s taunch supporters. T T gave the term ytwirjkaditt "p ine tree knoll ."] 59. Ya-na-ka-ru-chets Basaltic cones about Mount [MS 1795, no. 11] Trumbull [map 5] [Powell apparent ly is using this term as a generic term for the volcanic cones in the area, of which there are more than one hundred and thirty (Dutton, 1882, p. 83).] 60. Tu-roump-pi-ca-vu [MS 1795, no. 11] The water pocket at the foot of [Toroweap] Cation. [Map 5] [Probably refers to Toroweap Lake, nor th of Vulcan 's Throne on the nor th r im of G r a n d Canyon.] 61. Tu-row-weap Canon east of Mt. Trumbull [Map 5] [Toroweap Canyon, named by Powell.] 62. Ku-nav (Willow Spring) Spring on western side of Kaibab Plateau [Map 5] [MS 1795, miscellaneous notes, contains the entry: " K a - navw-spits. C a m p of Aug. 10." T h e location is uncer ta in , but, based on the direction of travel taken by Powell and his men on the following day into DeMotte ' s Park (Wat­ son, 1954, pp . 93-94; Gregory, 1939, p . 92), the spring is probably due east of the Shinumo Ampitheater . ] 63. Pa-gum-who-ki'-o-pa Spring on the north side of Kaibab Plateau (this spring is in a cave and about the margin are dense reeds. "Pa-gump," a reed [Map 5] [MS 1795, miscellaneous notes contains the entry: " P a - gump-who-pi-no-ka, a spring where we camped for noon, Aug. 12. T h e Spring is in cave hole and reeds grow a r o u n d . " THE SOUTHERN NUMA 139 M A P 5.—Section of southern Utah and northern Arizona indicating locations of Southern Paiute place names. Thompson's diary (Gregory, 1939, p . 94) indicates a loca­ tion in some one of the tributaries of North Canyon Wash on the east side of the Ka ibab Plateau.] 64. U-gump' "Oak Spring," On route from Kanab to Grand Cafion [not indicated on map.] [Kelly (1964, p . 10; M a p 1) lists "Kwiavac (oak water; not definitely located but seemingly in the DeMotte [Park] region, on Ka ibab P la teau) . " It is not certain if this is the same location as Powell's. T h e United States Forest Service map of the Ka ibab Plateau shows an " O a k Corral Spr ing" in Oak Canyon, circa nine miles west of Jacob ' s Lake adjacent to the old road onto the plateau. This may be Powell's location.] 65. Un-kop (Red Water) Spring near Stewart's ranch [Map 5] [In 1872 the Levi Stewart ranch headquarters were in Castle Canyon near the Big and Castle springs.] 66. Sev-tun-kat The side cafion visited by T. [MS 1795, no. 11] [A. H. Thompson], myself and Ta-peats [a Shivwits informant] on the 9th of Aug. [1872] [Map 5] [As near as Powell's position can be reconstructed from DeMotte 's account of the trip (Watson, 1954, p . 92), Powell is referring to Tapeats Creek.] 67. Kwa'-gunt Valley at the southeast foot of Kaibab Plateau, the head of a, [Map 5] [Kwagunt Creek, named by Powell for Kwagunt (Qua- guntt) a Uinkarets Paiute. See Dellenbaugh (1962, p. 326n) and Kelly (1964, p . 19).] 68. Tu-mur-up-a-gunt Jacob's Pool, in House Rock Valley [Map 5] [Kelly (1964, p. 10; M a p 1) lists " tumaranpagant t from the plant ttmart, Stanley a.'' Her map shows this spring at the base of the Vermilion Cliffs of the Paria Plateau. She lists " Jacob ' s Pools" as some miles south of this spring. " J a c o b " is J a c o b Hamblin.] 69. U-nup'-shu-vats Spi'-kunt Spring at the Pygmies' aspen on the Kaibab. [Not indicated on map.] [The location of this spring is uncertain.] 70. Sha'-gats Spi'-kunt Spring on the Kaibab [Not indicated on map.] 140 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 M A P 6.—Section of southern Utah indicating locations of Southern Paiute place names. 71. Tung-ping'-wa-pats Spring on the Kaibab [Map 5] [MS 1795, miscellaneous notes contains the entry: " T o u n g - ping-wa-pats. Spring where we camped the night of Aug. 9, 1872 on the K a i b a b . " DeMot te (Watson, 1954, p . 92) calls this "Rocky Spr ing." It is probably located near the head of Tapea ts Creek between Grass and Parrissawampitts canyons.] 72. To-kum-pa (Black water) Spring on the Kaibab [Map 5] [MS 1795, miscellaneous notes has the entry: "To-kum- pav, the name of a spring where we camped the nights of 7 and 8." [August, 1872.] Demotte 's (Watson, 1954, pp . 91-92) location of this spring is vague, but it was probably between the heads of Kwagun t Hollow and Sowats Can­ yon.] 73. Pa-rish-u-um (Gurgling water) Spring on the Kaibab [Map 5] [MS 1795, miscellaneous notes contains the entry: " P a - rish-u-um-pats. A spring between the two [springs, T o - kum-pav and Toung-ping-wa-pats] which we passed after dinner near where the deer was hanging ." DeMot te (Wat­ son, 1954, p . 92) reported that " Q u a h " had killed a deer on the 8th. T h e Uni ted States Forest Service m a p of the K a i b a b Plateau shows a "Parr issawampit ts Spring" and canyon south of Ind ian Hollow.] 74. O-po-ment Cliffs at Crossing of the Fathers [Map 6] [Powell may refer to the sheer escarpment on the north bank of the Colorado River at the mou th of Padre Creek. T h e opposite bank is a low, rounded bench on the inside of the river bend. T h e area is now submerged by Lake Powell.] 75. O-pi-munts Plateau near Crossing of the Fathers. [Not indicated on map.] THE SOUTHERN NUMA 141 [The location is uncertain; it may refer to Grand Bench or Smokey Mounta in . ] 76. Pa'-ga-we'-wi-gum Caiion (Grand) of the Colorado [Map 5] [TT gave the term p a 7 a ' ^uwi 'p i , "big stream (river) canyon." Sapir (1931, p . 704) lists, " p a ( ) 7 a ' - ' o i p T , 'Great water canyon. ' " j 77. Kaiv'-a-kar-et Navajo Mountain [Map 6] [A large lacolithic dome south of the Colorado River. O n his second river trip Powell named this mountain Mount Seneca Howland (Fowler and Fowler, 1969c) after the younger Howland brother, who, with O.G. Howland and William D u n n had left Powell's first river party at Separa­ tion Rap id in the Grand Canyon. They were killed a few days later by Shivwits Indians (Powell, 1875d, pp. 130- 131). T T gave the term kai/Sakaditt "mounta in sitting."] 78. Ka-um'-pu-kuts Mountain (a block) near trail to Crossing of the Fathers [Not indicated on map.] [The location is uncertain. Powell may have meant Gun- sight Butte, a prominent landmark near the Crossing.] 79. U-wa'-vvir Spring near the trail to Crossing of the Fathers [Not indicated on map.] [Location of this spring is uncertain.] 80. Pa-gu-wa'-ka-ret Spring near trail to Crossing of the Fathers [Location of this spring is uncertain.] 81. Av-a-rin-ko-ka Table Mountain [Map 6] [Table Mounta in is par t of the Aquarius Plateau; its es­ carpment forms par t of the skyline north of Bryce Canyon National Park.] 82. Pa-wu'-ra-pa Spring near Table Mountain [Location not determined.] 83. Pau-pu'-ru-pa [Location not determined.] Spring near Kai-par-o-wets [see no. 85, below] "Red" Lake 84. Un-ka-pa-ga [The location of this lake is uncertain. It may be Red Lake near Bicknell, U tah north of the Aquarius Plateau. T T gave the term aqka pagadttt "red lake," but not referring to a specific location.] 85. Kai-pa'-ro-wets Marshall's Peak [Map 6] [The peak is now called Kaiparowits Peak or Canaan Peak, located at the north end of the Kaiparowits Plateau. A Paiute informant from the area translated "Kaiparowi ts" as "Big mountain ' s litde son," referring to a small peak adjacent to Canaan Peak (C. Fowler, 1962).] 86. Un-ta'-ri Mountain, First Henry [Mt. Ellen, Map 6] 87. Un-chu'-ka-ret 88. Un-ka'-pa-chung-it 89. Nu'-is'-chuv 90. Kwog'-a-chur 91. A-wish'-a-chug Mountain, Second Henry [Mt. Pennell, Map 6] Mountain, Third Henry [Mt. Hillers, Map 6] Mountain, Fourth Henry [Mt. Holmes, Map 6] Mountain, Fifth Henry [Mt. Ellsworth, Map 6] Mountains, Henry (Range) [Mapl] [The Henry Mountains named by Powell for Joseph Henry, first Secretary of the Smithsonian Institution, are a group of five lacolith domes on the northwest bank of the Colorado River at the head of Glen Canyon. Geologically, the moun­ tains do not form a range, but are, rather, separate tec­ tonic phenomena (Gilbert, 1877; Hunt , 1953). It is not clear from which direction Powell is numbering. From north to south the peaks are Mt. Ellen, named by Almon H. Thompson for his wife in 1872; Mt . Pennell, apparently named for a friend of Thompson's ; Mt. Hillers, named by Thompson for J o h n K. Hillers, Mt . Holmes, named by G. K. Gilbert (1877) for William Henry Holmes; and, Mt . Ellsworth, the source of which is unknown. If Powell numbered the peaks in the same order as they are described in Thompson's diary (Gregory, ed., 1939, pp. 85-87; see also Thompson, 1875, p. 141), the ordering is from nor th to south.] 92. Pau-wu'-na-pa Spring between First and Sec­ ond Henry Mountains [Map 6] [Thompson (Gregory, 1939, p . 85) recorded in his diary, " W e climbed 1700 feet above the valley to a spring pouring out of the mountainside, second mounta in" (Mount Pen­ nell). Dellenbaugh (1962, p . 207) also notes this spring.] Spring between Fourth and Fifth Henry Mountains 93. Pa-o-ats 94. Pa-ruk'-a-muts 95. Pa-ru'-gwu-na-kwint Spring, east of Fourth Henry Mountain [Map 6] Stream east of Second and Third Henry Mountains [Map 6] [This is either Slate Creek of Trachyte Creek, depending on the direction from which the mountains are numbered.] 96. Sho-av-ich Valley in which [settlement of] Beaver is situated [Map 7] [Now called Beaver Valley.] 97. A-rump Mountain between Cove Fort and Indian Creek [The location is uncertain; possibly Gillie's Hill or Wittwer Hill (Map 7)] 98. Nun-tik-a-kaiv Mountain north of Fillmore 15 Miles, and southwest of Round Valley [Map 7] [This is probably Blue Mountain or Williams Peak in the Canyon Mountain Range.] 142 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 WW' v''l||l;' 7V~K~1 ' ..• / ' ' 1 ^ V ,' UJ ; ^ ' t ^ Uj- i ; Co ; )l)f/ ; - lu- .' (124) ^ ... . '••lA V'>(wv ...;> y .• i k " , ':.«•—••'tm^--';..—. - ^ •• M A P 7.—Section of central Utah indicating location of Southern Paiute and Pahvant Ute place names. 99. Shau-wa-ga Mountain range East of Fill­ more Valley [Map 7] [The Pahvant Range.] 100. [Volcanic] Cones West of Fillmore [Map 7] 101. Tin'-si-ku-wai One cone Mountain cone to the north 102. Shap'-u-wa Two cones Mountain cones farther south 103. Po'-vai-ka-rin Four cones Mountain cones, two middle ones small and sharp [These cones are par t of a large lava field west of Fillmore (see M a p 7, no. 100)] 104. Tu-wa'-kaivw [The Black Mountains . ] 105. Tu-sha'-kaivw [The Tushar Mountains.] 106. Shu-wa'-kaivw [The Mineral Mounta ins . ] Mountains south of valley in which Beaver is situated [Map 7] Mountains east of the valley in which Beaver is situated [Map 7] Mountains west of the valley in which Beaver is situated [Map 7] THE SOUTHERN NUMA 143 107. U-nu'-pin Kwich'-u-wav Mountains south of divide, south of Beaver, small [Map 7] [Apparendy a par t of the Black Mountains, perhaps J ack Henry Knoll.] 108. Taeo-kwur'-ra Mountains next south of divide, south of Beaver, small [Not indicated on map.] [Probably the southern extension of the Black Mountains.] 109. Kwi-um'-piv Creek at Beaver [Map 7] [Either the Beaver River or South Creek.] 110. Pa-ru'-gum [Parowan Creek. 111. Pa-gum'-pa [Cove Creek.] 112. Pa'-rits Creek at Parowan [Map 7] Creek at Cove Fort [Map 7] Creek next south of Cove Fort [Map 7] [Either Little Nor th Creek, or Pine Creek.] 113. Yu-imp Creek North of Beaver [Map 7] [Either Nor th Creek or Indian Creek.] 114. Tum-pi-tu-na Cliffs (Black) west of U-nu-pin- kwich-u-wav [Not indicated on map.] [Apparently a lava-flow escarpment somewhere in the Black Mountains.] 115. Nu-wa'-ka-ret A San Francisco Mountain [The San Francisco Mountains are a group of volcanic cones in nor thern Arizona. T T gave the term nt/3a kad t t ' "snow sitting down," which apparently refers to the whole group of peaks.] 116. Pa'-ga Colorado River [TT gave the term pa7a ' , "big stream."] 117. Shu-vi-up Canon, Cottonwood [There are several "Cottonwood canyons" in the Southern Paiute area, e.g., one on the east slope of the Pine Valley Mountains; another as a tr ibutary of the Paria River ad­ ditionally. Short Creek was also called Cottonwood Creek at times. T T gave the term soviopt "Cottonwood Can­ yon."] 118. Shu-vi-up Country west; Cafions across Colorado [River] [The term is the same as that for "Cottonwood Canyon;" it appears in both MSS 1494 and 1491, It is probably an error. Informants did not recognize the term as having a meaning other than "Cottonwood Canyon."] 119. A-vwin'-pa White River (of Colorado) [Term not recognized by informants.] Mythological Chu-ar'-ro-um-po-run'-kunt He who dug the roots of the Yucca with a cane. Tum-pwi-nai'-ro-gwi-nump; Tum-pen-tog Ta-vwi-gu'-ri-gwi-nump Pa-rum'-o-kwi Tu-gwi'-nai-gunt Tum-pwi'-tun-a Kwi-i'-tsut Tu-mu-ur'-ru-gwai'-tsi-gaip To-ro'-ni-urt Yau'-tup Hai'-i Nap-u'-gaip Nu'-un-su-gaip E'-nu-intz pu-gaip Wun-ur'-ru-wan Ma'-nav Ung-av' To-vwav' Kus-ur'-ru-wan Pa-nur'-rup A-si'-yak Nai'-i Na-rau'-a-nump Na-ai'-wi-nump Wai Ka-nip' E'-ka-ni'-pu-gaip Ka-ni'-ga Su'-i Mav Ma-ar'-ru-kat-si Pan-uk-er-in-skots Pi-kiv (?) Wa-pu-ap U-pi'-glv Kwi'-a-mer Tsa'-mi To-gwin-tum Tav'-a-nav (Sun Chief) Um-pa'-ka-ka'-ri-go Um-pa'-ga-na'-ra-kwich-um- pai Gu-si'-kwai U-w4uk To-ro'-a To-go'-i Pu-gop To-gap Wu-nau'-um-chip Ku-vwiv The man who wore a stone shirt. (He who fought the Sun) name of Ta-vwots. Ta-vwots' magical ball. One who relates Mythology A cliff east of St. George mentioned in Pai-Ute mythology. A stinking bug mentioned in Pai-Ute mythology A ghastly being who wanders over the naked rocks of Shin- au-av To-wip Whirlwind is said to be made by angry witches. An evil spirit that makes a person sick. An evil spirit that the doctor takes from a sick man. Nouns Ancients, the Ancients, the Ancients, the Arrowheads—one who makes Anthill, an Animal, forequarter of Animal, hindquarter of Breeches—one who makes Bread Bark Blaze, a Ball, a Bones, gambling Bullet, a Bivouac, a Bivouac, an old Bivouac, the place of Blossom, a Bushes, Shrubbery, Chapper- alle. Bush-eater, a; a poor, worth­ less fellow. Blacksmith Bread Cakes of Spanish Bayonet Apple Cakes of Cactus Apple Cold, the Charger, a Chief, a Chief, a very great Council, a Council, a war Convalescent, a well Concretions, little. Supposed to be lightning bullets. Clay Cache, a Cache in a tree, a Cache in the ground, a Cap, a percussion Coal, a 144 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 To-gwin'-tum; to in'-tum (St. Thomas) U-kQmp' Kwe'-chup King'-wa Po-a'-gunt (see writing) Yan-ta-kai'-na-rits Pan-au'-aint To-gwa'-ra-wint Pa'-vu O-ro'-ni; To'-gwunt; Na-ung-kunt Tu-wip' Nu'-uv; Nu'-pu Kung-wa'-ru-kok Kung-wa Teu-gai-um-pa'-ga (A witch's talk) Pu'-a-gunt Ti-glv' Shot'-cup Kiin U'-si-av Wu-shi'-av Pivw; Pi'-to Pi'-vu-rant O-wi-ong'-wich O-wi-ong'-wich Nov Pu-mu'-ai Pats'-un-tump (Moccasin Stone) Yu'-ov E-tum'-pu-gaip Tu-vivw Eu-at'-uv Yen-u-unts To-kwar-ump Ai'-i-tump Pa'-kuts Pi'-av Tu'-na-ni Ong'-wau; To'-a Ap Nu-im'-pa-guts Sho-wai'-ni-wi Kan Pa-an-tum Nain'-ti; Naint Um-pa'-ga-mump Ti-nav'-i Tu-wish'-a-ruk-unt Mu-shu'-ti-kwai Po-a-gunt; Mu-shu'-ti-kwi tan-its To'-kwav Ti-ga'-nump Chief, a Dust Dung Doll, a Disease, a Dancer, a. One who dances in a circle Darkness Day, a 24 hour Ditch, a Enemy, an Earth Egg, an Edge or brink \ Edge or border/ Echo, an Exorcises, one who Friend, a Food Fire Feather Feather, a large; a quill Feather, a very small Feather, a very small; down Flood which caries away drift­ wood, a Flood, wood Foetus, a Fire, light of Flint, chert Fat, Grease Family, an ancient Flour, Meal Farm, a Farmers; those who cultivate the soil [MS 1795, no. 11] Granite Gypsiferous Beds Hole Honey dew (sugar) Hunter, a Half, a (?) Horn [MS 1795, misc. notes: ap-oav, velvet on young horns] Interpreter, an Joy Lodge, a Lead Light, a Language Line Liar, a Medicine Medicine Man (?) Meat Measure, a (being the distance around the hand. This is determined by placing a string between the thumb & forefinger, passing it around the ends of the Wi-av Shok-wi'-yung Ku-kwots (The Spinners) Sha'-ap Pu'-ni-nump Ku'-na-munt Pats-ur'-ru-wan Tu-gwi'-vai-gunt Po-a'-gunt Nau-un'-kunt Mong'-Its (One who is lost) We'-na-gunt Pu-num'-an-tu-a U-wi'-ta-tau-wots Pot-siin Kwav Ku'-shi-ki Nu-wur'-ru-mi Na-ru'-mu i Ni'-a Pi-au'-wu-ni Pa-gong-weats (Reed Knives) Ung-kok'-kwir-ri Shun'-tu Tu-pa'-shi-pi-uk Kwa-chau'-a Pu'-nump Nu-wu'-wa Yum-a-wints; U-ai-nu-intz Kwi-em'-mer-num'-kwi pats Tau'-tau-wats Tav'-i-wa-nu'-intz Pan-ai'-mu-nu'-intz U-ra'-kunt Nant u-ra-kunt A-vwit'-si U-nu'-pits Kwo-chav Pi-kur'-ki Pa-gump Tu-gwash-tump Pi-ti'-tsi Tump Pu-Iv Tong-wa'-pai-ga U-av U-wi'-a-gunt; U-wi-av Ta'-mun; Ta'-mu A-tax'w Pu-o'-siv Ti-go'-to-av U-wav Tu-gwi'nai-nump Sho-war'-ri-gi fingers, then, on the edge of the little finger & hand to the wrist, across the wrist back of the thumb to the begin.) Mud Manifold, the Mexican, a [cf. Spider] Mush Mirror, a; looking glass Match, a Moccasins, one who makes Mythology, one who relates Man who writes, a Man who is angry; warrior Man, a drunken Marksman, a; one who hits the mark Man who is impenetrable, a; one who cannot be killed by arrow or bullet Man, a singing; bard; poet Marble (G[ran]d Caiion) Notch, a; especially in the head of arrow in which the bow is placed. Number, a great News Name, a Nation, a Navajos, the Paint Paint, a light orange; Used after couvade Poison Powder Pencil, a People People who cultivate soil; farmers People who live to the north People who live to south People who live to east People who live to west Pit, a Pit, an ant Place, a level Pigmy, a Powder [MS 1795, misc. notes] Pain Reed, a Rocks, summit (G[ran]d Cafion) Rattle, a; of rattlesnake Stone Seeds Sound Salt Song Sinew Sand Spirit; sometimes seizes on doctor & causes him to faint. Spirit; a very bad Soup Story, a Sorrow THE SOUTHERN NUMA 145 Ai'-yu-nump Pu-u'-ai Pi-a'-ga-ment Wi-a-wi'-va Ti-shuv' Um-pa '-ra-gwots Kwlp To-gur'-ru-wan Ko-kwop; U-wi-ong'-wich Ma-wo '-sau-wi-um Mu'-av Tu'-mu-av Un-kar'-tump Na-sa-kon Wa-tump Po-kunt-i-ning-ya'-kan Po'-kunt-i-ning '-ya Pa-gum-pi-av Kwop (weed they smoke) Tu-shau'-kwop Peu Mu-wa'-ra-wip Ka-niv'; No-vwik'a Tu-wl'-pits Ti'-na Kwa'-sing Tu-wi'-ni-a-ga-vwets Ship Nu-sa'-kan Pa Teu-gai' Pi-kav' Pan'-nuv-ken Ping-wa'-ni-gunt Wi-glv' Mu-kwi-gunt Ko-kwop' Ku-mun-chun Pu-i-kunt; Po-kunt Shin-ar'-ump O'-gump To-wots'-ong Tats-a'-nai-nump Ku-choun' Na-wi-mer-it Ta-shung-i-nump Swing, a Skin, a Sweetness Stinger, a Skin, a tanned deer. Speaker in the Council, a Smoke Shirts, one who makes Stick, club Speech of two persons talking at same time & who will not listen to each other. Surface, a Surface, a rocky; naked Sandstone, red Sweat house [MS 831-b] Shales, greenish yellow School house, a School, a Cane sugar Tobacco Tobacco plant Trail, a Track, a Town, a Thing, a low; a ground Tree, the trunk of a Tail, a Tribe, a Urine Vapor bath, a; pit covered with bushes & blankets in which one is steamed Water Witch, a; Author of Echoes Well of sure water Wealth (Metal) Woman Wing War; one who enlists for Wood Wood cut or broken up ready for fire Writing, a; a person who writes a paper Wood, silicified; found in Pai-Ute country Whistle, made of reed; a music of same; any music Young, the Sticks, painted gambling bones, gambling Whirlygig Plaything, a small perforated bone to be caught on a small pointed bone [cf. Culin, 1907; fig. 735] Adjectives Ma-nu'-ni Ka-wer'-ri-ki U-wu'-pu-ni Yu'-nu-gunt Ai-yi; U-yi; Ai-yu-a; Ai-yu-ai; Ai-yu; Ai-i All Alive Bad Bold Beautiful Spai-ai Tsau'-pits Yu'-nuv A-wot'-sin Shu'-gunt U-wot'-sin Pi-aung Nun'-a-su-is Mi-o'-ni Yu-o'-vum Tu'-gu-win Ut Swant; Pan-tin-ni Tu'-it-si-ger; Ni-ri-ent; Tu'-tsu-gai Tu-gu-nur'-a-wi; Ti-gi'-ai Tau-we'-gunt Pu-ti'-unt Ka-to'-ro-o'-tsi Ka-vwant; To-kau'-pits Sho'-vur-po-ni; Su'-i-pu-ni Im-i'-vi-mong-kuk Shok'-ai A-vwat Kwunt Mi'-ats Ko'-mong To'-vwuk U-wi'-yu-ni Ma-ma'-ni Ka-mi-u-ni A-ga No'-puts; Nu-ap'; Nun'-a-puts E'-tump Ta-ga'-puts Sking-wi'-nur Kung-wa'-vwan O-i-ai'-pu Kwa'-shi Shu-gunt; Na'-ri-ent Mi-a'-puts Shak'-ar; Yu'-mi-gai Shu-gun'-tu Puk-ka-wu'-ni Pi-ag'-a-mai Pi-ag'-a-no-u Shiim-pu-rav Ti-tsi'-gai Shu-ai' Na'-ga-mi Pi-kar'-ri-a-ga Tum-ping'-wa-at Tu-mun'-ter Tu-wi'-ni-a-gunt Ta'-ki-nap'-u-its Pa-vun'-ket Nu-ur'-ru-gai Pan-tu'-a-mer; Tar'u-vat-sl; Ta-rii-i; Yu'-a-wait Pa-tsut'-kwi Ti-ri'-a-gits Ti-shots; To'-ats Cold Crescent Curved Distant Durable; nor easily torn Difficult Female Few Far; a great distance Fat Friendly Good High Hard, tough Hungry Hilly Heavy Hot Low Light Last Liberal Large Large around Little Male Mad Mean Near Not far [MS 1795, misc. notes] New Old (Applied to persons) Old (Applied to things) Poor; worthless Perpendicular Precipitous-very Poor Ripe Strong (?) Small Soft Sour Sweet Sweet to the taste Sweet to the smell Slow Stingy Slender; tall; straight Sick Sore Stony Thick Tribal Thin Unripe Well Warm Wet Widowed; said of man or woman Young In general discussion comment on adjective being also used as verb [Powell's note.] 146 Pos[itive] Beautiful Ai-yi Far Mi-o'-ni Good Ut Litde Mi'-ats Large A-vwat Large around Kwunt Near Mu-ma'-ni Slow Shum-pu-rav Comparison of Adjectives Comp[arative] Superl[ative] Ai-yi-shum-bi-gai Mi-o-shum-bi-gai Ut-tu-shun'-bi-tai Nu-ri'-mi-ats A-vwa-tum-bi-gai Kwunt-um'-bi-gai Mi-o-tin-ni Mi-o-tin-ni (?) Ut-tin-ni Pi-gi'-mi-ats A-vwa-tin-ni Kwunt-um-i-ni Ma-ma-shum-bi-gai Ma-ma-tin-ni Ni-ri-shum-pu-rav Pi-gi-shum-pu-rav Numerals Su-yea; So'-kwus Wai'-yu-ni Pai'-yu-ni Wat-so'-i-ni Mon-o-gi'-i-ni Nav-ai'-yu-ni Na-vai-ka-vai-yu-ni Wa-wat-su-i-yu-ni Su-war-ro-um-su-ni-yu-ni Tom-su-ni-yu-ni; Ma-shu-gunt Sho-kuts-spin-kwa Wo-kuts-spin-kwa Pai-kuts-spin-kwa Wat'-su-ing-kuts-spin-kwa Mon-i-gi-kuts-spin-kwa Na-vai-kuts-spin-kwa Na-vai-ka-kuts-spin-kwa Wau-wa-tsu-kuts-spin-kwa Su-war-ru-am-kuts-spin kwa Wom-su-i-ni-kuts-spin-kwa Pam'-su-ni Wot'-so-um-su-i-ni Mon '-i-gi-su-i-ni Na'-vai-um-su-i-ni Na'-vaik-a-um-su-i-ni Wa-wot-so-um-su-i-ni So-wa-ro-um-so-in; Su-i-ni Ma-su-in-su-i-ni; So'-kus-so'-ma Wa-su-in-su-i-ni; Pai-su-in-su-i-ni What-su-in-su-ini Mon-i-gi-su-in-su-i-ni Na-vai-su-in-su-i-ni Na-vaik'-ai-su-in-su-i-ni Wa-wat-su-in-su-i'-ni So-a-ro-um-su-in-su-i'-ni Ma-su'-ma-su-im-su-u'-ni Wa-su-ma- su-im-su-u'-ni Pai-su-ma-su-im-su-u'-ni One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen Eighteen Nineteen Twenty Thirty Forty Fifty Sixty Seventy Eighty Ninety One Hundred Two Hundred Three Hundred Four Hundred Five Hundred Six Hundred Seven Hundred Eight Hundred Nine Hundred One Thousand Two Thousand Three Thousand There is a second set of Numerals used among the Pai- Utes extending to twenty when the fingers and toes are used as counters. Probably this mode is more commonly used than the former. [Powell's note.] )NS TO ANTHROPOLOGY Numerals So'-kus Wok Paik Wot-su-wuk Sing-kwa'-mi-so-mi-yu'-ni Sing-kwa'-mi-mun-ti Sing-kwa'-mi-mun-ti-wok Sing-kwa'-mi-mun-ti-paik Sing-kwa'-mi-mun-ti-wot-su- wuk Sho'-i-mok Nam-pav-i-mun-ti -so-kus Nam-pav-i-mun-ti-wok Nam-pav-i-mun-ti-paik Nam-pav-i-mun-ti-wot-su-wuk Sing-kwa-mi '-nam-pav-i-mun- ta to-pik Sing-kwa-mi'-nam-pav-i-mun- ta so-kus Sing-kwa-mi '-nam-pav-i-mun- ta wok Sing-kwa-mi'-nam-pav-mun- ta paik Sing-kwa-mi'-nam-pav-i-mun- ta wot-su-wuk Sing-kwa-mi'-nam-pav-i-mun- ta to-pik One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen Eighteen Nineteen Twenty NUMBER Numerals used by: Pai-Utes of Muddy Reservation Su-yez Wai Pai Wot'-su Mon'-ig Na-vai' Mo-kwish'-ai Nan'-su Gu-wip' Ma'-su Ma-shu '-a-gunt-So '-kus Spin'-kwa Ma-shu'-a-gunt wa-kuts Spin'-kwa Ma-shu'-a-gunt pai'-kuts Spin'-kwa Ma-shu'-a-gunt Whot'-su-its Spin'-kwa Ma-shu'-a-gunt mon'-o-gits Spin'-kwa Ma-shu'-a-gunt na-vaik' Spin'-kwa Ma-shu'-a-gunt mu-kursh'-uk Spin'-kwa Ma-shu-a-gunt nan-su-it Spin'-kwa Ma-shu'-a-gunt Yu-i'-puk Spin'-kwa Wa'-ma-su Pai'-ma-su Wot'-su-ma-su Mon-o-gi-ma-su Nav '-ai-gi-ma-su Mo-kwish'-a-gi-ma-su Nan-su-gi-ma-su One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen Eighteen Nineteen Twenty Thirty Forty Fifty Sixty Seventy Eighty 14 THE SOUTHERN NUMA 147 Yu-wi'-pa-gi-ma-su Ma-su-a-ma-su Wa-ma-su-a-ma-su Pai-ma-su-a-ma-su Wot-su-ma-su-a-ma-su Nau'-mu-mu-int Mu-in '-tu-u-wav-i-munk Nu-wi-a'-gi-vot-su Nau-wa'-vi-pant Nau-wa'-vi-pant Ninety One hundred Two hundred Three hundred Four hundred Ordinals First Second Third Fourth or last Last First Person Second Person Third Person Third Person Ung'-ai Im'-pu; Imp A'-ni Inch Mart; Mar Ung'-ai-shump Pronouns Personal Pronouns Nu'-ni; Nu Um'-wi; Im-mi; Im Ing-ai' Mong-ai Interrogative Pronouns I You He, She or It present He, She or It absent Who Which What Demonstrative Pronouns Relative Pronouns This That Whoever Number Sing[ular] Nu'-ni Um-wi' Ing'-ai Dual Tam'-i Miim-wi I'-mu Plural Tou-wai; Tau'-wai I Mum'-wi I'-mu Mong'-ai Ma'-mu Ung'- Inch Mart Ung'-ai-mu I'-tsi-men Ma-reu' Ma'-mu Ung-ai-meu I'tsi-mu Ma-reu' You He, She, It present He, She, It absent Who This That Cases There are three methods of forming the Possessive Case; the most common is by adding ur or Ung to the nominative. The change between ur and ung seems to be entirely for euphonic purposes. [Powefl's note.] Nominative Nu'-ni Tam'-i fTo'-wai (Tau'-wai Un-wi Mum-wi Mum-wi Possessive Nu'-ni-ur; Nu'-ni-iang Tam'-i-ur; Tam-i-Ong Tou-wai'-ur; Tou-wai'-iing Tau-wai-ur; Tau-wai ung Um-wi'-ur; Um-wi'-ung Mum-wi'-ur; Mum-wi'-ung Miim-wi'-ur; Mum-wi'-iing Ing-ai I-mu I '-mu Mong'-ai Ma'-mu [dual] Ma'-mu [plural] Ing-ai'-ur; Ing-ai'-iJng I'-mu-ur; I-mu'-iing I'-mu-ur; I-mu'-iing Mong'-ai-ur; Mong-ai-iing Ma'-mu-ur; Ma'-mu-iing Ma'-mu-ur; Ma'-mu-iing When the person or thing possessed is not expressed but understood, us is added. Nominative Nu'-ni Tam'-i /Tou'-wai ] Tau'-wai tJm'-wi Miim'-wi [dual] Miim'-wi [plural] Ing-ai' I-mu' Mong'-ai Ma'-mu [dual] Ma'-mu [plurall] Pi-ji Kwer'-ri-ki Tu-wing'-wu-i; Tu-wing'-i Sho-pa'-rai Wa-vai'-chi Tsi-up-a-kai Wi'-ya Pu'-kwi Po-bo'-ya; Pu-kwi Yan-tu'-gi-na Sa-ai Tu-wits'-kai Kwa-shi'-in; Nai Kwa-shi'-chit Nai-pu-gunt I-a'-ki; I'-ok Tsu-mak Ku-wu'-wu-ing Nau-wats'-ai-wi Mon-ti'-ri-kai; Na'-ru-wai Kao-po'-ki-nai U'-ru-wai Kwo-po'-ki-nuk Na-gwo'-kwi Nau-wa'-ki-ga Shi'-wa Pai-kwe'-chi-gai Ku-kwa-mu-a-vai Pa-nu-a'-vai Kwa-ru'-kwa Weu-ek Ku'-i Possessive Nu'-ni-us Tam'-i-us Tou-wai'-us Tau-wai'-us Um-wi'-us Miim-wi'-us Miim-wi'-us Ing-ai'-us I-mu'-us Mong'-ai-us Ma'-mu-us Ma'-mu-us Verbs Arrive, to Awoke Approach Assemble, to Arise, to Bore a hole, to Bore with an awl, to Blow, to Blow with the mouth, to Blow through, to Boil, to Believe, to Burn, to Burn the flesh, to Burned up Bring, to; to reach Bury, to Bubble, to; to run with a bubbling noise Blow in the face; to meet, (this is said of the word; when two persons speak at the same time so that one does not listen to the other, they are said to Nau-wats-ai- wi.) Barter, to Break, to Be, to Broken,to be Battle, to give Battle, to kill many in Braid the hair, to Back, to go Bring wood, to Bring water, to Be at peace, to Born,to be Bite, to 148 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 U-rump-o-nir'-i-konk (noun) Sko'-i Ya'-gai Shum'-pai Kwa'-shi-to-i Skab-i-nunk; Skav'-i-nai Hu-kav'-i-nai Hu'-tsi-kai Ku-ka'-kum-po-a Hu-chu'-mi-a-vi [No term listed] Wan-pa'-kai Tau-vo'-tum-pa Pa-ru'-gu-shung Pi-gu'-i Pau'-rai To-gum'-ta-gwai Shum-pai Pai'-ki Kwa'-ru-kwa Wa-vai'-ai Nung'-a-gai Nong-ai'-ai Pa-gai'-ki Ka-ni'-va-gai-gi Ku-kwa'-nu-a'-kwi Pa-nu-a-kwi U-yu-gwai Wi-u-kwink-kie Tso-i-pa-kink Ning-i Shan'-na Kwi'-to-wi Nu-nu-shi U-rai I-vI' We'-pa-ga Ming-wur'-ri-chai Wa'-shi I-au'-kwi U-i Tso-kur'-i-nai I-au'-kwi; Ma-wink'-a Si-cha'-wai Si-chung'-wai Yan'-ta-kai Un-gu'-ken; Yu'-gu-kai Wuh-kur'-ri-mi Nau-wa'-gai Pong-wu'-mun-tish Mun-tish' Ta-pung'-u-nai Ti-kai' Burning sensation caused by Lasso running quickly through the hand. Beat, to Cry to Conclude, to Cook, to Cut, to Cut by striking with blows, to Cut by striking with a knife, to Cackle, to; to sing Close the eyes, to Catch, to Catch rabbits in a wan or net, to Catch small rabbits with a hooked stick Choked with water, to be Choked with food, to be Clean out a spring, to Climb, to Lease, to Come, to Commingle, to associate, hence to be at peace Cough, to Count, to Cross or Surly, to appear Come from a distant country, to Come on a visit, to Carry wood away, to Carry water away, to Crawl, to; said of snake, Crawl and wriggle, to Crawl with head erect; said of snake Count, to Come down, to; to come Drive an animal out of his burrough with smoke, to Dream, to Dig, to Drink, to Dance, to Dance with the toes turned in, to Drive, to Dead, to be Dismount, to Divest, to Descend, to; to go down; to die Deceive, to Deceive for sport, to Dance in a circle, to Dwell, to; to remain; to inhabit Drift, to; said of snow, sand or clouds Deal out, to deal out mush [MS 1795, misc. notes; i.e., to serve mush of ground seeds] Dash water, to Dash, to Excel, to Eat, to To-pi'-kwai To-pi'-kwai-chuk Kunt'-ai-kai Ko-to'-pi Mi-a-va-gi Pu'-a-mai Nu-nu'-i-kai Nun-shu'-i; nu'-tsi I-as-ke-we' Na-ra-va-va'-rum Yuv-rai' A'-chuk Shu-wu'-gai; Na'-gu-mai Kivu'-i At-sit'-sai-kai Yav'-a-gai Shong'-ai [No term listed] Mog-ai; U-mun-chi-gwai; I-nun'-si-wak Na-nai' Pai'-kwa Pa-gai'-kwe Mong-a'-ga-tu Win'-ai Kwi; Tung-wai Kwa-chu'-i-kai Tsai Tu-shu'-ai Nai-ong'-wi Pa'-pa Pai-um'-pa (said as a threat or when offended) Ka-ni'-va-gai-kwa Na-um'-pa-gi-gwa Ta-ku-na-ri-kwai Na-ru'-ya-ru'-kvva Ai'-yu-ai Ma-ru'-kai-tuk Tu-a'-nai Tsai Tin'-a-gai; Po-ho'-gai Tu-wi'-ni Nun-kai' Tu-gwi'-ai; Ti-gi'-ai Mo'-i Nun-ka'-vwi-rash-i Ma-shu'-ki-ai Ta-shu'-ki-ai Ung-wai'-ka Ya-wai'-ka-muk Ya-wi-kai Pats-an'-ni Pau-u'-war Pi-kun'-ki Exhaust, to; to use up Exhausted; gone; none left Eddy, to Extinguish, to Emigrate, to Exorcise, to Envelop, to; to hide Fly, to To fly away, as of birds or clouds [MS 1995, no. 11] Fight, to Fry, to Fall, to Flutter, to; to quiver Find, to; to regain Fall, to; stumble Fear, to Fall, to; said of rain hail, and the dropping of seed Float over, to; to hang over; to settle upon (said of clouds) Give food, to; to give Grow, to Go, to Go a long distance, to Go to a distant country, to Grease, to Gather, to; to gather seeds; glean Grin, to Grasp, to; to seize; to catch Grind seeds, to Gamble with bones, to Go by water, to; to navigate Go away, to; to depart Go on a visit, to Go to war, to Gather around food, to Go down a mountain gulch, to Good, to be; to be beautiful; to do well Go under, to; to go to the foot of Gamble, to Grasp, to; same as to occupy the land. Said of the Mormons taking their land; of grasping a stick or seizing the hand [MS 1795, misc.] Hunt, to Hasten, to Hear, to Hunger, to Have, to Have cold ears, to Have cold hands, to Have cold feet, to Hang, to; trans[itive] Hang, to; intrans[itive] Hold, to Hand water, to; to serve with water Hail to Hurt, to THE SOUTHERN NUMA 149 Pok-a-maik; Si-cho'-wa-maik Pa'-kai Tong'-ai Ta-ku-kwi Tong-ai Put-su'-tsa-wa Ko-tsa'-ki Po-a'-vu-kai Po-a'-ou-kai Pi-vwung'-waiwing; Pi-wing'-wai Av-wi Ki-yung-ki; Ki-a'-ni Pu'-ni-ki Tu-win'-ni-gi-a U-pu'-kwi Tu-wish'-a-rai; Shu-wot'-um Mong'-i Ku-shot'-si Pi-a-mots Ku'-su-ru-i A-vwits Man'-ik Tung-wa'-vok Nai'-ti Nai-ai Pa-nur'-ri-gwai Mi'-a-wa-ki Ta-yai-'yu-ni Nau-wam'-pi-gi Nau-wam'-pi-gi-nuk Ti-gai Nu-nav-i-kai Ping-wa'-ru-gwai (to go for a wife) Pi-o-gwai; num-pi'-o-gwai Ma-mat'-sau-wi Num-pi'-o-gwai Ni-a-gunt Ku'-ni Ki'-av; Ki-a'-ko Ki-ai Pi'-o-vwok No'-o-gwai Wa'-tsi Kung'-wa Nu-ri'-a Wa'-tsi Gu-nai' In'-yai Tu-a'-ga-chu-i U-ni'-vas U-ram-u-gai (see Rub, to) Wu'-ni-gai Tu-wi-a-nip Mon-so'-i-tip; Gu'-gu-kai Spl Su-mai' Pu-yai Pun-ka, Jest, to Kill, to Kick, to Kick, to kick forward Kick, to kick backward Know, to Kindle, to ][MS \ 1795, J no Kill by necromancy, to Kill, to; by necromancy | 831-b] Leak, to; to spill Lie down, to Laugh, to Look, to Lead, to Leap, to Lie, to Lose, to Light, to; a brand Love, to Light a brand, to Lying down, exten straightened Make to Make a noise, to Make a light, to Make a blaze, to Make bread, to Move, to Mount, to Mend, to Mended Measure, to March or travel in a that is one after ded line, ano Marry, to; said of male Marry, to; said of female Meet, to Marry by force, to Named Offend Play, to Play, to; sometimes dance. Pull, to Pack, to Place, to Pass, to; to go by Pass through, to Put, to Put away, to Plant, to Pour, to Possess, to Polish arrowheads, to Penetrate, to; to enter Plough used Remain, to; to dwell. inhabit Ride, to Roast in the ashes Run, to Run fast, to .11] :MS or to; ther in to To-vwok'-wi Nunt'-si-ga Mum-pa'-nuk Tung-wa'-va-ka Tu-gwi'-nai Tung-wa'-vi-gai U-ram'-u-gai Mau-wish-i Ka-mai' Ma-mum'-pa-ri U-wai' Shong-'ai Kwi-nu'-nu-ai Kwi-nu'-ai Pi-ti'-tsi To-kwo'-kwi Tsau'-nok Ku'-kwi Man-an'-u-kai; Na-vwa'-ki M a i Kwi-pai To-nai' Wi-nai Kwai Pi-chuk' Ku-chu'-ni Ha-ru-wak Ta'-ru-wa Wu'-ni Ka-ri Sho-ok'-i; Sho-ok' Tsa'-gi-nai A-chum'-ki Cha-gai I-pung'-kai; I-yung-i; Kwi Ni-ker; Ni-kai Gu-wish'-i-rai Gu-wish'-i-ruk-a Ko-go'-i Po-ok'-in-go Kwip Wuh-tu-nai A-rik'; Ha-rik' Pa-mang'-wi; Pu-ro'-kwi Tso-kwits'-i-vi-nau Mu-yai'-yok Pat-chi Pong-wai U-wu'-ni-gu Ti-tsi'-tsai Kin-wa'-ru-wi Wi-av'-i-ai Wi-em'-mai Si'-vai Ku-wi'-ai U-wa-rai To-pi'-ki Kir'-ra-kai Wu-wish-i-ruk-a Run away, to Race, to Roll, to; act [ive] or trans [itive] Rustling of canes; sighing of wind Relate, to Relate mythology, to Rattle, to Rub, to; to polish Rise, to; to climb Roast seeds, to Roll down, to slide down Rise from a sitting posture, to Rain, to Rattle or roar of storm and the rustle of leaves in the wind. Revolve swiftly, to Revolve slowly, to; to encircle. to go around. Rattle, to (of rattlesnake) Slip, to Scratch, to Shoot, to Swim, to See, to Strike, to Strike with the fist, to Strike stone or club, to; or to strike antagonist in wrestling Strike the mark, to Suck, to Spit, to Swap, to Stop, to Stand, to Sitting, to be; to have sat down Sit down, to Split or cut, to Sleep, to Sew, to Steal, to Shine, to; said of the sun Suspend, to [No term listed] Slaughter, to Search, to Smoke, to Spin, to; as to turn fast or kindle by friction. Stop, to; to quit Strew, to; to scatter Shake the head sidewise, to Shake the head vertically, to Shout, to; to yell Swell, to Stand around, to Squeeze, to; to hug Sharpen, to Sink in a marsh, to; to mire Soar, to Scrape, to Scratch, to Straighten arrow shafts, to Sorrow, to; to mourn Shave, to; to cut glass Suspended, to be [MS 831-b] 150 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Ta'-ku-nu-kwi Ku-mun-ti-er-rui Mon-ti'-ri Kai; Ki-ai Yan-tu'-na-gi-kai Yan-tai Pa-ra'-kwa Na-ra-gwai Na-wa'-ti-ai Nu-wav'-u-rai Shi-va; Shu-nu'-gu-kai Kaven-i (also grasp) Mun-tu'-ru-kai Ta-pick'-kai I-au-kwai Ti-ya'-ti-gai Um-pa'-ga Ka-mair Wu-nai Ti-ra'-bi Su'-vwa Ta-yo'-gai; Ta'-kwi-ai Gung-wi-kats'-a-kai Shu'-mai Pa-ka'-ka-nai Pa-ka-ka-nuk Yen'-nu We-pok'-a-chai Pa-gai; Pa-gi'-ni Nam-pav-i-gwai-na Pa-gin'-ki Pa-gin'-kai A-chuk'-i Ku-mun'-ti-er-ru-i Hong-ai'ai'; Nong-ai-ai Tu-wits'-a-gai Tu-wi'-a-wip Tsa'-ko-av Pa-gai'-ni Pa-gum'-pa Pa-re'-ga-; Na-vwa'-ki Ush'-in-ti Shu-kwi-kawi; Su-kwi Kwaun Po'-i; Pu'-i Pu-nu'-chu-mi Whu-chum-i-a-vi Pog'-i-chai Pi-gai-ai Na'-gai Pan-i-chai; Pi-gwi Kai-cho-go Sweat, to Take a sweat bath, to [MS 831-b] Shake, to; to tremble; to roll in waves Sing, to Sing, to; and at the same time to sway the body back and forth. Sway the body back and forth, to (an act which accompanies singing). Swaying of trees in the wind. Scatter, to Sear, to; to burn the flesh for the purpose of driving away a bad spirit. Scarify for the above purpose, to Snow, to Shiver, to; to tremble with cold. Seize, to Tremble, to Tie, to Take away, to Tired, to be Talk, to Taste, to Throw, to Throw away, to Tan, to Thirst, to Trot, to Think, to; to remember Tear, to Torn Take, to Tickle, to Travel, to Travel on foot, to Travel toward, to Travel away, to Tumble, to Take the vapor bath, to Vexed, to be; offended Verify, to Work, to Wrinkle Walk, to Walk, to; sometimes used with the meaning-to go. Wash, to Want, to Whistle, to Win, to Write, to Wink, to To shut the eyes [MS 831-b] Worn out Worn into holes; said of clothing Wear, to Wear out, to Wear the Kai-chots women's basket hat, to Chu-nu-wi-gi Wi'-chai U-yo'-kwi U'-ru-gwai We'-wi-wi Kiint-ai'-kai Kiint-ai'-kai Chu-wu'-nu-gai Active Strike, to Kwip-ai Strike with fist, to To-nai Throw stone, etc., to Wi-nai To'-a-na-vi Na'-mush Pi'-vi-au Pan-unk Ai'-em; To-a'-unk; to Ma-mai'-u-uk U'-ni-shump Ma-nuk-shump Mi-o'-na; Mi'-a Teu-wa I'-va Gen'-a-wuk Punk'-a A-vwish'-uk Av'-shump U-e'-tu A-vwan Ka-mush Kuch; Ka Kuk'-uk Na-vis Non'-uzh Cha'-gip So-ku-nus In-pai'-gu Kaus Pi-num'-kwi-shump Shum'-pu-rav; Sam'- O'-vi-uk Ma'-va Pi'-vi-an Ai-chaing; A'-nuk Uk'-a-ba U'-wa; U U'-vwish Kwi-chu'-a-nuk Kwin'-tai-uk To-mai-ga Wag the tail, to; hence when said of fish to swim. Wrap with a string or bandage, to Warble, to; said of birds Wander, to; to go about Whirl the Na-ni-mu-it, to Whirl, to; said of waters Wave, to; said of a flag Wag, to; said of a fish Verbs Passive Kwip-ok To-nok Wi-nok Adverbs -wuk (adv.) pav Also; alike; in the same manner Alone All together; in unison Backward Correctly Continually; forever Enough; all Every bit; the whole Far; a long distance Forward Here Here or There; in this or that place Hurriedly Instantly Immediately; short time Long time Much More No No indeed Nothing None; not any Near; short distance Only Perhaps Soon Sometimes Slowly There There; away or over Together When Where Yes Yonder Prepositions Ping-wa'-uk; Ma-gijn'-wa-va Wa-ro'-kwa Pai'-u-shump Above Around At the foot of Beside Before; on the face of Close; beside THE SOUTHERN NUMA 151 To-wai'-i-ni Ma'-nunk U-na'-kai Tu-mai; Ai'-van; Mai'-van U-wan'-tuk Pa-num'-kwa-ni Ma-ru'-kwet; Ma-ruk'; Tu'-munk Nau'-a In Ha-rIk' A'-ri Ai-tak'-we-sha Wu-na'-u-wa Down From; out of In On Over Up Under With terjections Hush Oh Oh (On falling) Stand awhile U-nu'-pits Pa-o'-ha Ti-to-go'-av Teu-gai' Tim'-i-tump Po-wha Po-wha-ni-kai Tso'-a-vwich Pong'-a-pits Kai'-nu-shuv U-nu-'nuv Kuch'-u-ok (Author of Echo) (Author of Echo) Pigmy Waterbaby Bad spirit Spirit; witch Spirit; witch Spirit or ghost Spirit song Witch Spirit of the Spring Spirit of the mountains they are milk white, said to be good [MS 831-b] A great bird that lives in the cloud great enemy of the people None at all Prefixes and Suffixes Pa; Pai Kai-ok; Ok-Ik-uk Tsits Ur'-ru-wan Tag-ur-ru-wan Pi'-vi-an'-a-kai-va A prefix—very truly, greatly used to give emphasis A suffix signifying very A suffix used as a diminutive Administrative suffix used [to indicate] "maker," as: A shirt-maker Phrases Ti-ra'-gu-ok To-gwav'-ai To-pi'-kwi-chop Ha-rik' (See "Still—to be") Pu-ru'-ing Na-na-gunt In-ni'-to Gen-a-wuk'-ka-ri Yen'-a-wuk Mon-ki-kai-vats Pong-wi'-am; Skab-i-ni'-va Ti-nav-i Num-pwi'-a-wai Na-ru'-nai Ni-gwush-in-gi Kuch'-u-ok To-pin-gAvi Kai'-vai-mai Su'-yes-ka-miish So'-ku-nus All sing together; Altogether in concert Across the country All night All gone; all used Don't Bother; be still [cf. "Hush," above] Flowing rapidly with a noise. Said of rapids. Full grown Get out of the way Here it is; there it is Here or there; in this or that place He does this way I will cut your throat In a line XXX by pulling, to seepage [meaning uncertain] XXX by fighting, to seepage [meaning uncertain] Mind your business None at all Nearly exhausted On the mountain One more Only one Sprites, Spirits, Etc. Tu'-mu-ur'-ru-gwait'-si-gaip Gau-tup Pu-o'-siv Fool-killer An evil spirit that makes a person sick Spirit which causes doctor to faint is the name by which Ta-peats calls a ghost [MS 831-b] Sayings If you put your knife in hot victuals, your enemy will be certain to shoot you. Wa-vwum-ka'-ri Ku-kiin'-tu-ni A-vwai'-tin-ni I-nen'-tuk Kwai-an-top; Kau-an-tok Tu-rau'-i-nunk Kwi-nun'-kaw-pok Av-tav-wi U-ni-ga Tu-wits; U-put-ni A-ni Ka'-ri-wots (Hark) Kuch-wun Kaish War'-ru-um I'-va-Wa-ni-ta U-u'-kwai U-mun-cha U-mun-cha Pai-gwa-vwan Yu-ik'-i-rum Um-wi'-shump i.e. Um-wi Uni-shump There are two Too large Too many This side The other side To the right To the left To-day That is right Very good What is it. Say! Will not Wait a moment Wet with rain Words pronounced by Enlisting Officer Words shouted when the champion falls in a fight for a wife. Will you; used as a part of the verb Will )ou go Yes indeed You are enough; used in the example: You are enough to fight the crowd. To be looked up [Powell's note] Wi-wi'-chum-ma Mau-wa-kump; Mu-ku-nump Ha-ban'-tin-ni; Ha-bant U-ni-va Pong-wer; Wa-ru Shong-al'-mai Ma-ru-kwet; Tu-nunk Tu-gi-ner'-ru-a Ya-ka'-kwo-mi Tu-gai Yu-wai'-ka-vu Fall, to; said of rain Glove or Mitten High I will Rain Roar, to; said of storm Under; beneath [No term listed] (From ya-ga—to cry [No term listed] (Some part of verb—to hand) 152 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Las Vegas Vocabulary and Grammatical Notes Salt Lake City: May, 1873; Las Vegas Valley: Sept., 1873 Persons Neu Na-pu Ma-ma'-puts Tau-wots' Ma-mau Ai-vets U-nu'-nu-na Ai'-pits Nain'-tsits Hai'-ko Ung-a'-pits Indian Old man Old woman Man Woman Young man Maiden Boy Girl White man Infant Parts of the Body To'-tsin Cho-pi-wam Mu-ta'-kum Pu-im' Pu-tung-ka'-vum Pu-tu'-si-va Mu-vim Mo-vl-to-um So-va'-vum Nun-ka'-vum Tum-pam' Tau-wam' A-g5m Ka-na-kwom-pum Ku-ram' Ti-yug-i-num-pum Po-kwam' Ham-pwav-um Nung-a'-vum Pi-him' Sa-pijm' Ong'-a-vum Ong-a-ru-wits-a-vum Ki-pum Mon-si'-vum Ma-an'-so-gom Ma-on' Ma-to'-pa-ren Ma-to'-wum Ma-ku'-wi-um Ma-au'-ram Ma-ku'-a-vum Ma-ku'-a-vum Yu-ijm' Pung-ka'-viim Tong-am Ta-vats'-i-iim Nam'-pam Tom'-pim Ta-to-on Ta-shijm Ku-mum' Pi-won' Mu'-un Head Hair Forehead Eye Eyebrow Eyelash Nose Nostril Cheek Ear Mouth Teeth Tongue Chin Neck Throat Adam's Apple Shoulder Breast Woman's Breast Belly Arm Arm above elbow Elbow Arm below elbow Wrist Hand Fist Thumb Forefinger Second finger Third Finger Fourth finger Leg Leg above knee Knee Leg below knee Foot Heel Large toe Toes Relationship^^ Hu Wi Fa Pi'-an Tu-wun' Pats-un' Ku-niJn' Hu-tsin' Ku-nu'-tsin Hu-tsi'-tsin Mo So Da GrFa GrMo GrCh (m.s.) GrCh (w.s.) When the grand parents are on the father's side, the above are the terms used; when on the mother 's side the following: To-gon' Ka-gon' Ta-go'-tsin Ka-go'-tsin GrFa GrMo GrCh (m.s.) GrCh (w.s.) [The above terms] used when the grandparents are to the mother 's side. Pa-vin' Pats'-in Tsa-kain Na-min Kon Hain Pa-an' Pa-an' Ko-kwun' Shi-nan' Ma-wu'-an Num-pi'-an Hai-tsin Pa-at'-sin Ko'-tsin Pa-at'-sin Ai'-vi-et-sin Num-pi-at'-sin Nain'-chi-et'-sin Num-pi-at'-sin Ma-wi-at'-sin Ko-kwut'-sin Pa-vin Tsi-kain Pats'-in Na-min' Pa-vin Tsi-kain Pats'-in Na-min' O.Br O.Si Y.Br Y.Si FaO.Br FaY.Br FaO.Si FaY.Si MoO.Br MoY.Br MoO.Si MoY.Si O.BrCh (m.s.) O.BrCh (w.s.) Y.BrCh (m.s.) Y.BrCh (w.s.) O.SiSo (m.s.) O.SiSo (w.s.) O.SiDa (ms.s) O.SiDa (w.s.) Y.SiCh (w.s.) Y.SiCh (m.s.) FaO.BrSo FaY.BrSo FaO.BrDa Fay.BrDa FaO.SiSo FaY.SiSo FaO.SiDa FaY.SiDa See note in Pai-ute vocabulary in regard to cousins [Powell's note.] Ya-ai'-ga-put-sin Mo-nan' Hu-tsim'-pi-an Nan'-ku-mun Mu-sim'-pi-an Un-ta'-mu-at-sin Nain'-pi-wun-wun Nain'-pi-wun Mu-sim'-pi-an Un-ta'-mu-an Nain'-ku-man Pi-pis'-a-wa-gunt Tu-om'-a-gunt Pats-au'-a-gunt Spouse's parent DaHu SoWi HuBr HuSi WiBr WiSi BrWi (m.s.) BrWi (w.s.) SiHu (m.s.) SiHu (w.s.) Father of a family Father of boys Father of girls THE SOUTHERN NUMA 153 Pi-pis'-a-won Ai'-pe Na-wa'-vwiiv Nu-wa'-tsii Nai'-yu-pi-an Na-na'-vi-an Children My boy Brothers Sisters Brothers and sisters A family Numerals Shu'-yiis Wa-hai Pai-hai Wa'-tsu Mon'-i-ga Na-vai' Mu-kwish' Nan'-tsu-i Yu-i-pai Ma-shu' Sho-kiis-sping'-ku-a Wa-kiits-sping'-ku-a Pai-kuts-sping '-ku-a Wa-tsu-ku-sping'-ku-a Mon'-i-guts-sping'-ku-a Na-vai'-uts-sping'-ku-a Nan'-shuk-sping'-ku-a Yu-i-puk-sping'-ku-a Wa-na-shu-sping'-ku-a Wa'-ma-shu Pai'-ma-shu Wot-tsu-u-ma-shu Mon'-i-gi-ma-shu Na'-vai-ma-shu Mu-k\vish-ma-shu Nan-tsu-ma-shu Yu'-i-pai-ma-shu Ma-shu-a-Ma-shu Wa'-ha-Ma-shu'-a-Ma-shu' Pai-hai-Ma-shu'-a Ma-shu' Wa'-tsu-Ma-shu'-a Ma-shu' Mon-o-gi-Ma-shu'-a Ma-shu' Na-vai Ma-shu'-a Ma-shu' Mu-kwish Ma-shu'-a-Ma-shu' Nan'-tsu-Ma-shu'-a Ma-shu' Yu-i-pa Ma-shua'-Ma-shu' Ma-shu-a Ma-shu'-a Ma-shu' One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen Eighteen Nineteen Twenty Thirty Forty Fifiy Sixty Seventy Eighty Ninety One hundred Two hundred Three hundred Four hundred Five hundred Six hundred Seven hundred Eight hundred Nine Hundred One thousand Ordinals Nau-mu-mu-int Nu-in-tu-u-wav-i-munk Nau-wi-a-gi-vot-su Nau-wi-a'-gi-vot-su Nau-wa'-vi-pant First Second Third Middle, or amongst Last Dress and Ornaments Nau Nau-wich-up Mo-ro' Ka'-mu-ma-ro Tso-kor' To-ya'-kunt To-ya-na-ro Mo-to'-i Shu-gai'-cho Apron Belt or girdle Blanket Blanket made of rabbit skin Beads Fringe Gown Head dress of feathers Head basket worn by women Ko-i-yai-cho Tong-a-wich-up Pa-gap Ka-gam Na-ro' Hat Leggins Moccasins Necklace Shirt Implements and Utensils HOv Wa-nap Tu-hiip' Hu-ru'-kwai-nuk Ta-var'-ai-nump; Ko-yok' Ta-ma-ga'-pur Hu-gu'-si-gi-pun Wu-u'-i Wu-kav'-i-na-nump At-sun; Ats Pa-go'-wo-in Un-tan'-ai Tum-pan'-u-ru-i-nump Ku-nov' Ko-nun Au-suv Kav-6n' Wu-chu'-na-num Pan-o-ko'-tsits Peu-ron' Ning-a'-to-nap A-g5n' Ku'-na-tav-i-nump Ku-tu'-na-wai Tsi-ing'-ai Tum-pi'-o Tats-a-nai'-nump Tu-wish-a-gi-nump Mo-a-shig-a-ga-nump Ma'-ga-nump Ots Pam-pu'-ni We Po-6n U-rump Mar Mo Wit-sa'-ru-wi (see P.U. vocab.) Tsa-vi'-gai-nump Chong-op' Wun-ga'-si-op Tu-wi'-a-ni-nump Ho'-tsi-ko-cho'-a-ni-nump Ho'-tsi-ko-cho'-a-ni-nump Ka'-ri-nump Wi-ku'-ma-nump Tu-wi-wits'-a-pan-ga-nump Agk- Si-gi'-sig Chank"'' Na-ga'-ra-nump Ko-ok'-wi-nuv Yant Arrow Arrowhead Arrowhead block Arrow feathers Arrow straightener Arrow, stone used to polish Arrow, notch in end of Awl Axe Bow Bow string Bow, sinew on back of Bridle Bag-sack Basket for holding baby Basket, large conical Bowl made of basket work Comb Cup Cane, walking Counting story; string with knots Dipper, large horn Fire, flint apparatus for striking Fire, instrument for kindling by friction Fan for gathering seed Gun Gambling sticks, painted Gambling sticks, 8 in set Gambling bones Hoe Jug, large water Kettle Knife Knapsack Lasso Mealing stone, large Mealing stone, small Musical instrument Needle Pipe Powder horn Plough Ramrod Rest for gun Saddle Sinchc [sic. Cinch] Spade Spoon Spear Spear, for pulling rabbits out of hole Scissors Sack, tobacco Tray for fanning and washing seed 154 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Tu-s:a-nu Pan-am'-a-ga-pi-go Wi-pan'-ump Tray for fanning, catching flour as it falls from mealing stone Thimble Whip Tom-er-ra-wats To-a-tom-au-weu Tom-er-ru-wu-to-pik Tom [Winter] Moons Geographical Terms and Names The Firmament and Meteorological Phenomena Pa'-gu-nav Un'-ka-Pa'-gu-nav Po-gu-nat'-si-si-ga U-wong'-wi-tsit Tu-wip-yung-i'-a ) ( Tu-wip-nun-chu'-chu-ij Pa-gu'-na-ka Hu-u'-nu-vwav-i Pa-au'-nu-wuv To-gum'-pa-ku-wa Pa-ru'-a-shup U-wa'-ra-to-nai Mi-er'-ro-o-pits Mi-er'-ro-o-pits Pi-kar'-u-nu-kwi Mi-er'-ro-o-pits No-pu'-ni-ki Pu'-tsiv-wu-ik' U'-wai Pa-ro-wa'-tsu-wu-nu-tu-i To-gum'-pai-av Tu-vap'-uts Pu'-chiv Nu-wav U-wa'-ra-ya-gai Nu'-ai Tu-ru-nu-er Clouds Clouds, red Clouds, fleecy Clouds, black Earthquake Fog Frost Hail Horizon Ice Lightning Moon Moon, full Moon, crescent Meteor Rain Rainbow Sky Sun Star Snow Thunder Wind Whirlwind Division of Time Na-pu'-ni-ka (?) Kai-va'-ho-yu Pai-hu'-yu Tum-pi'-ho-o'-yu-ga (?); Tu-wi-ner Tu-au'-wauk Ku-wai'-ya-ga Tun-giint'; Tun-kon' Pi-ka-vu Si-gav Pa-no'-kwint Si-go-wai'-yu-ni Yu-wau-uk Yu-tu'-gwin-tu To-gun'-tu To-go'-tsit-so Na-reu' Pa-ga'-ri-rie; Pa-ka-rlv Pa-ga-ri-rie-ku-va Kaivw Ka-ri'-tsits Ka-vok-u-wai-yu Ka-va-ho-yu-er-ro Kai-va-pai-a Kai-va-tu-a-wu-wain Pa'-pa-gu-ri-nok Kai-vav'-its Nu-kwi'; Pai-o-nu-kwint Su-chip'; Tso'-tsi Kaivw-o-nu-kwint Pa-a'-na-vat'-so-na'-kwin Pa-a-tum-pai-a Amphitheater Canon, dry Cafion, water Cliff Cliff, crest of Cone, a large volcanic Cave, a Cave water Crevices in rocks Creek, a Cascade, a Desert Foothills Hifi, a Hill, a small Hollow, a Lake, a Lake, margin of Mountain Mountain, a small Mountain peak Mountain pass Mountain, side Mountain range Marsh, a Plateau River Sea, the Stream, Mountain Streams, junction of two Tav-ai To-gwun U-nu-tosh'-u-ai Tav'-i-mau-i-shi Eu'-chuk E'-chu-ku-tav-i To-a-tav-i Wu'-shu-pa'-pa Tav'-i-yu'-uk To'-a-to-gwum Keu-uv Nu'-ma-kuv Avw Taik Pi'-na-taik Ta-mijn' Tats Yu-van Tom Ta-mau'-er-ra-wats ] To'-a-ta-mau'-au-weu \ Ta-mau'-wu-to-pik J Ta-tsau'-er-ra-wats ] To'-a-tsau-au'-weu ? Tats-au-\vu-to-pik' j Yu-van-u-cr-ra-wats ] To'-a-yu-van-au-weu \ Yu-wan-a-wu-ti-pik' J Day Night Dawn Sunrise Morning Mid-fore-noon Noon Mid-afternoon Sunset Midnight Yesterday Day before yesterday Today Tomorrow Day after tomorrow Spring Summer Autumn Winter Ta-mun [Spring] Moons Tats [Summer] Moons Yu-van [autumn] Moons (where water Pa-a-kwi-tu-a (Where water Yu-av Pi-ka-vu Shi-vi-em-mer Tan'-tin-em-mer Kwi'-em-mer Pan'-em-mer Pa'-ga Mo'-op Pa'-riish Wants Kiich Pa-pau' I-pi'-na HQn O'-i-chots Kwa-ru-wi-an Tu'-i Skijts Pun-gots' Pa'-ru-i comes out) disappears) Spring, a Sink, a Valley Water pocket North South East West Colorado River Muddy River Virgen River ANIMALS Mammals Antelope Buffalo Bear Beaver Badger Chipmunk Chicken, domestic Deer Dog, prairie Dog Elk THE SOUTHERN NUMA 155 Yu'-pats Hunt-si' Yu-kuts' Wa-u'-ruv Tu-ma'-mu-ints Na'-k" Kats Kam Ta-v6ts Si-kuts' Tok To-kop Shin-av Wi'-chits Nung-un'-chots Tsa-k5r Mung-i'-puts -Hu-van-unk Mo-o'-puts Ka'-ka A-ta'-puts Tsi-chu'-nats Whi-ku'-puts Ta-si'-av Ung-av Mo'-pits Mu-u'-av Hu-kwamp' Pa'-gu ts To-pa'-wa-guts Ai To-o'-nav Mu-gwi' Kwi'-uts O-lo'-ga Ta-na'-kuts Ma-ko'-tsats Wa-gu'-tats Fox Fox, small Fawn Horse Mountain lion Mountain sheep Mountain rat Rabbit, large Rabbit, small Squirrel Wild cat Wild cat skin Wolf Birds Bird, a Bluebird Crane Eagles Goose, Owl Quail Raven Snowbird Vulture wild Insects Ant Ant, Piss Fly Mosquito Spider Fish Fish Fish, black Turtle Reptiles Grub Lizard Snake Rattlesnake Small black snake Toad, horned Toad, water Colors To-pa'-gar Shau-a'-gai Shau-wa'-gai To-pa'-nau-wan'-tsu-gar (Literally, white mixed with black) Un-ka'-gai To-sha'-gar Wa-sha'-gai Black Blue Green Gray Red White Yellow Plants Tsi-am-piv Tu-av' I-siv'; Shen-pimp' A-si'-ok Pa-.so'-ro-ok Wa-op So-vwip Pa-gump Hau-wip' Hau-wi'-uv Pun-ga'-wu-siv Ya-tamp U-gwiv' Non-gok Nant Tim-go'-op O-pimp' Op Kwi-er'-rump Kwi-er To-mum-piv Yu-wimp Tu-wop' Teuv Wi-jOn' Pig Hu-av' Ti'-ru-nav Man-av' Ka-nav Sa-kav" Bush, rose Bush, sarvis Bush, squaw Bark Bark, inner Cedar Cottonwood Cane Corn Corn cob Fir Greasewood Grass Leaf Mesquelle Mansonita Mesquite Mesquite bean Mescrew Mescrew bean Oak Pine, large Pifion pine Pinenut Potato Potato, wild Plant, stalk of Root Thorn Willow Willow, black Nouns Wan-pimp' Un-gai'-yu-nin-jump Ash Birch E'-nu-ints-i-gaip E-na-nap-uits-i-gaip Na-van'-tu-its Wu-na'-mu-kwu-kun Ta-se'-av Pi-sav'-av; Ti-rav'-a-shav-av Punk Ta-o'-wong Ung'-av Kus-a'-ru-kwim Sam-i'-tu-wip Nai'-i Mo-no'-kwitz To-sha'-kun Ka-ni'-pu-gaip Ka-nun-a-ga-ri Su'-i Pa-sa'-wa-kant To-gwo'-in-tum Tu-vwiim-ai Tu-wQm-pa-ga To-gwin'-tum Tau-vu'vi Pau-wi'-av Tu-gup Tu-wu'-waip Wu-nau-um-chip O-kwIv' Yu-van'-i-mump U-kump' Pa-vu Ancients, the [mythological] Ancients, who are dead but whom we have seen Ally, an Arrowheads, one who makes Ant hill Animal, a wild Animal, a domestic Animal, hindquarters of Animal, forequarters of Breeches, one who makes Bread Blaze Bull, a Bivouac Bivouac, an old Bivouac, the place of Blossom Bridge Chief, a Council, a Council, a war Chief, a Convalescent, a Clay Cache in the ground, a Cache in a tree, a Cap, a percussion Coal, a Candle, a Dust Ditch, a 156 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Nong-ai; Pi-yu'-gai Tu-wlp' No-pav'-i Mu-kwi'-ok Ki-cha-ka-nok Chong-i Po-a'-gunt Ti-gi'-vin Tum-pi-tsi-na-wot; ti-kop' KiJn Pi-chiv' Pa-an'-tum Tu-kwav '-i-pi t-su Ti-tsiv' Ho-wip' Nai-i Wu-nap (?) Yeuv Na-nav'-i-au Tu-shup Pas Nun-sen-i-wa Ti-na'-ni-gunts O-pok'-uts To'-a-nav-i Ap .\-wish'-a-pat Kan Nai'-i Um-pa'-ga-nump Tsi-poi Nu-im-bots; Hai-kwum-ba-kunt Po-a'-tu-wi-un Tu-gwi'-na-gunt U-bi'-a-kunt Nar'-u-wi-nump Pa-vi-a-gi-tu-a-gunt Tso'-va-gunt Ma-wu '-wa-gunt Po-a'-gunt Na-vo'-a-ga-nump Hau-wun-tu-shiip To-ko'-av Ti-gai' Pa-wi'-av Nav-u'-ni-nump Ma-a'-gu-in Pats-a'-ru-kwin We'-na-gunt Sa-ap' Pa-na'-ka Ma-go'-a-gunt Ma-go'-at Na'-ri Tsi-poi' Shu-kwu'-na-nu Ta-ni'-a-mint (?) Yu-nok'-ain (?) Ni'-a Tau'-wa-nea Ku-ma-neu Ump Un-gamp To-ko-ur-ri-nump Shi-na'-wa-ki-nump Ku-tsau'-a Enemy Earth, the Egg, an End, the Edge, the Echo, an Exorcises, one who Friend, a Food Fire Feather, a Feather, a large Feather, a small Feather, down Flood, a Fire, light of Flint Fat, grease Family Flour Farm, a; a ranch Food Hunter, a Hole, a Half, a Horn, a Joy Lodge, a Light, a Language Line, a Man who relates, a Man who writes, a Mythology, one who relates Man, a singing Man who is impenetrable, a Man, a drunken Man who is angry, a Man who is lazy, a Man, a medicine Medicine Meal, corn Meat Measure, a Mud Mirror, a Match, a Mocassins, one who makes Marksman Mush Metal Man, a wise Man, a foolish; a fool Monthly period of women Notch, a Number, a great News Nation, a Name, a One of our own tribe One of another tribe Paint Paint, red Paint, black Poison Powder Po'-a-nump Nu'-mu U'-ai-nu-ints (Santa Clara Tan-to'-its Tan-ta-waits Si-vints' Pa-mints Teu U-kwich-a-mup Ta-kav Nau-vwup' Nau-vwa'-kunt Pa-gump Pi-tit'-si-gu Kwa'-kunt U-niip' Teump Pu-i-uv Tu-wa'-wai O'-av O'-tav U-wi'-tu-i Ta-miiv' U-wav Pan-i'-chai U-bin'-a-mu-gwa (?) Hi-aw'-i Pu-uv Kwlp' Ni-um'-pai Na-ni'-pu-ai Na-ron'-tu-kwin Ko-kwop' (wood) Pi-av' Ha-wav Ko-op' To'-kwop Ko-op'-eu-rap Shau-ga-vwop Po Shon-up'-ut-sa gunt Kwa'-sing Tu-wi'-ni'-a-gunt; Tu-^ Pa Pa-rup Ha-ga'-ro-to-gwin Wi-shi'-av Pi-u'-ma-unt Hu-kwai'-u-wu-pai'-up Po-kwint Wu-suk'-wi-nump Ko-kwop Pa-vi'-a-gi-tut U-vwim'-pu Ma-no'-gwa Eu-wu'-pin-ni Shu-ai Non-song-ai Mi-o'-tin-ni Mu-chun'-ta-na'-ra Mo-cho'-ro-i Pencil, a People Indians) People who live by farming People who live to the north People who live to the south People who live to the east People who live to the west Pit, a Nant [Yant] Pit, a Place, a level Picture, a Picture maker, a Reed, a Rattle of a snake, a Runner, a great Spirit, a Stone, a Seeds Sound, a Salt Sand Song, a Sinew Soup Story Sorrow Swing, a Skin, a Smoke Speaker in a council, a Speech of two persons talking together Shirt, one who makes Stick, a Sugar Shadow, a Tobacco Tobacco, black Tobacco plant Tobacco, Indian Trail, a Tree, trunk of a Tail, a wi'-ni-ad Tribe Water Well of water Wealth Wing, a War, one who enlists for Wood cut ready for fire Writing, a Whistle made of reed, a Wood Whiskey Wagon, a Adjectives All Bad Cold Crooked, curved Distant Durable Fast THE SOUTHERN NUMA 157 Pi-aung ' ; P i - au ' Yu-gwai Ma-ta ' -vi-kin Ai-i; Ai-i-pin-ni Pa-an ' - t in-ni U-nu-ni -mi-chont Tu-gu-i-ai Pu-te '-ai Ko-to'-tsi No-ong'-ai Ha-wa ' -so-wan To-kwai ' -wai-pi ts Huch-pa- t i -un t Ho-ktin'-t i-ni Ho-kiin ' - t i -wha-ga (Not heavy) Mi-au-puts ; Mi -aun tz Pa'- to-an Ko-mo ' -ung ; K u - m o u n g Nong-ai ' -ya U-vu'-i-nu Tsi-auts ' A'-ga E ' - tump Ha-ga ' - ru- tu-a t O-ai '-kwi-pu Kwa-shu'-pi-ga Chiin-ga' Mo-kiin '- tai Ma-chi in- tun Hu-ing-i- mu-ch\ in Nu-mi-gai Shu-gun'- ta i Pi-a-ga-ment Na'-ga-mi-en Pi-av-a-no-i U-wu'-shats-i Shum-pav ' -a-ro- i Nu ' -ma-gat Pi-ga '-gu-ru-pi; Pi- Ma-mai ' -po- i Tcho-kwop To-wi'-pits Tu-mun ' - t e r \ ' - t um/ •kai' To ' -ki-nap-uts ; Ta-k i ' -na in ts Kwa-shu ' -pu-a A-won' Na-wa ' -ga-ka-r i ts -un\ Tau ' -vu-ats-ung Yu'-mi-gai A'-ri-ni-ter-ru-wi Pa-tsa ' -kwai-chan Ku-mai ' -ang-a-pu Pi-wai-ang-a-pu Cho-nun-gwi Nu'-ni U'-mi Ing'-ai Mong ' -a i Inch Mar Ung'-ai Im ' -pu ; H a - n i Inp Ung ' -a -shum / Female Fa t Generous Good High H a r d H u n g r y Heavy H o t Hilly Hollow Low Light Large Large a round Li tde Long Male M a d M e a n , worthless Nar row New Old Poor; not rich Poor, lean Ripe , done, ready to eat R o u g h Straight Strong Soft Sour Sweet Sick Sweet to the smell Sweet to the taste Slow Stingy Smooth Sore Stone Short Thick T h i n U n r i p e ; uncooked Wide Well Weak ; l imber W a r m W e t Widowed, said of a w o m a n Widowed, said of a m a n Wrinkled Pronouns I You H e - present H e - absent This T h a t W h o W h a t Which Whoever Singular Dual Nu' -n i Ni im U ' - m i M u - m i Ing ' -a i I ' -meu Mong ' - a i M a - m e u ' Ung ' - a i U n g ' - u m Man-a i ' -n i Tu-pu ' - in t - sau Pi-pich ' Shu-pa ' - ra i Whu- tuk ' - iva r Un-tsa'-i-tsiv Tu-vi ing Ka-kwop-i-ok-i Pa-i-ok'-i Nar-u ' -gu-vu- i Wew-ek ' Keu- i ' Na ' -a i Kwa-sh i ' Kweu-vi ' - ing Tsi-no ' -bu-kai Wu-pu ' -ku- tu- i N u - a r ' Shu-a ' -gu-kwi Haw-i-yaw-i Naw'- i -yaw-gwai Tu-wits ' - i-ai I-ok'-i Nu-wu' -yu- i Pa-ru ' -a-wi-gai Um-pa ' -ga -na- ru -wot Nan-a ' -wu- t i - i \ Nar ' -u -wai / Ko-p6k ' Nan-fjm-pi-kai Nau ' -o-kwi To-tsits '-shi-vo'-ri Na- rung ' -wi Er ' - ra U-shum-par ' -u -n i Pai-yu'-ki ; Pai '-ki Pai-ki '-chi-gai Ma- i ip O-kwi Ning ' - i Nong-ong ' -an t Mi-o- tu-ma-nunk-pi- j i ' Ka ' -n i -ga Ko-kwop-i-ai-kwai Pa-i-ai-kwai U-yu ' -gwai Wa-va i ' O-i Ya-gai Tu-gu-ni-ni Number Plural T a u ; Mu-] ; tau-wai I mi You I ' -meu H e or she present Ma-i Ung. meu H e or she absent •iim W h o Verbs Alive Awake Arrive, to Assemble, to Arise, to Approach , to Ask, to Bring wood, to Bring water , to Be at peace, to Be born , to Bite Burn, to Burned, to be (said of flesh) Burning sensation caused by fric[tion]. Bore a hole, to Bore a hole with an awl, to Blow, to (said of wind) Blow with mouth , to Blow through, to Boil, to Believe, to Bring, to Bury, to Bubble, to (said of water) Blow in the face (This is said of the speech of two persons who talk together and whose talk meets) Barter, to Break, to Battle, to give (2 persons) Battle, to give (army) Braid the hair , to Buy, to Be, to Be pleased, to Come, to Come back, to Cease, to Cough, to Count , to Crows, to appear Come from a distant country , to Come on a visit, to Car ry wood away, to Car ry water away, to Crawl, to (said of snake) Crawl , to (said of child) Come down, to Cry, to Cook, to 158 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Shi-pok'-in Nau'-go-i Wu-kav'-i-nai Tu-wa'-wai Shi-ai' U-tsu'-mi-ka Chai'-i Mu-av'-i-u-ru-kwing-i Wum-pok'-a Tsong-ku-ma Sho-tong Pa-sho'-tong Pan-a'-rai Wi-ka-mi Ta-na'-yu-gwi Kwe-i'-tu-i No-no'-si O rai' I-vi' Nu-kai' \ Ma-nu-kai/ Ya-ai'-kwi Haw'-ing Ta-to'-i-mi Kwi-tan' Hupok'-a-man-i Ka'-ri Nau-wa'-gai Nau-va-ka-ri Pa-ru-wij-a-wai Mau-ik' Ti-kai' To-pik' (all gone) Pa-wa'-ku-chi-ki- run-gi Tu-kwi'-tu-ik Mi'-a-gi Mu-kwi'-gai U-ni'-wai Wi-chai' Wi-chi' Nan-um-pu-kai Ku-sai Wu-ik'; A-tsa'-ki Kwi-pok'-wa Ho-no-no'-i Shu-nu'-gwai Mai-i I-au'-wai Pai'-kwai Pai-kwe'-chi-gai U-ru-ai-mi-oni Ka-ni'-gwal Cha-a'-pu-ro-i Nong-a'-ro-kwi Tu-wai'-wi Pa'-wu-ni Mog'-ai Na-nai' Yu-u'-nai Ma'-gu-mi Chai Wi-i'-mai-ai Wi-shai'; To-ga'-ni Tu-na'-ni Cut, to Cut with a knife, to Cut by striking blows, to Cackle, to (said of chicken) Cold, to be Close the eyes, to Catch, to Climb, to Catch rabbits in a net, to Catch rabbits with hooked stick Choke with food Choke with water Clean out spring, to Cover, to Drive, to Drive an animal out of his hole with smoke, to Dream, to Dig, to Drink, to Dance, to Dead Dismount, to Divest, to Deceive, to Deceive for sport, to Dwell, to Deal out, to Drift, to (said of snow) Dash, to (said of water) Do, to Eat, to Exhaust, to Eddy Extinguish Emigrate Enlist End Envelop Fly Fight, to Fry, to Fall, to Fall, to; to stumble Fall, to (said of rain) Flutter, to (said of bird) Find, to Fear, to Go, to Go back, to Go a long distance, to Go on a visit, to Go a short distance, to Go away, to Go to war, to Go by water, to Give, to Grow, to Grease, to Gather, to Gather, to Grind, to Gamble Hold, to Ti-nunk Num-kai' Tu-gi'-ai Mo'-ai Shu-nun-ga-va Ma-shuk'-i-ai Ta-shuk'-i-ai Ti-cha'-ka Wu-wai' ] Cha-al'-ni \ Yau-wi'-niJ A-ga-wa'-chi Ha-pok'-a-mai Tong-ai Pu-tu'-tsu-a Mai'-o-we Ku-tu-nu-e Hav-i' (said of anything dead) Ha-vi'-ni (said of anything alive) Nav-a'-ri Kwi-tan' Tu-wis-a-rai To-pi' Ki-an'-ni Pu'-ni-ki Tam'-u-i Wu-bu'-ki Mong-i; We-gu-tu-i Ai-an-wi Ka-so'-ri Shum-pai Man'-ik; Ya'-ru-i Si-chau'-wai Tu-wa'-va Pan-ai' Ats-er'-ru-mak Pu-kwi' Sam-e'-ti-mau Ni-um'-pa-ga Nu-yu'-gwai Mong-a-wan '-to-i Cha-gai' Cha-pi'-gai Teu-gai Chi-wig-a To-e'-to-i Pi-wa'-ru-we Ku-ma-ru-we Nong-wai Ni-a-ga Chi-o'-pu-i (?) Ki-ai' Ta-tu'-wi-ni Naw-i Wa-cheu' Tu'-gu-wi Nu-wi-a-ga'-ra-kwi U-wa'-ru-wi Eu-ai' Wu-chaw'-i Ha'-ro-up Tu-wi'-an-a-nump (?) Kwi' Tish'-ump-a-ka'-ri Spi' No'-kwi Hasten, to Hear, to Hunger, to Have, to Have cold ears, to Have cold hands, to Have cold feet, to Hand, to Hold, to Hide, to; to conceal Jest, to Kick, to Know Kindle, to Kindle by friction, to Lie down, to Lie down, to Lying down extended Lie, to (falsehood) Lie for sport, to Leak, to Laugh, to Look, to; to see Lead, to Leap, to Lose, to Love, to Light a brand, to Leave, to; to quit Make, to Make sport, to Make a noise, to Make a light, to Make a bow, to Make a blaze, to Make bread, to Make a speech, to Move, to Mount, to Mend, to Mended Measure, to March or travel in a line, to Meet, to Marry, to (said of male) Marry, to (said of female) Marry by force, to Named Offend, to Play, to Pull, to Pack, to Place, to Place away, to; to cache Pass, to; to go by Pass through, to Plant, to Pour, to Possess, to Plough, to Pick up, to Remain, to Ride, to Run, to THE SOUTHERN NUMA 159 Tu'-wits-a-no-kwi Tu-rau-we-ka Non-on'-si-ga Mum-pai Ni-er'-ro-ro-kwai Tu'-ni-eu Wu-sha'-ra-gai Kwo-i'-tuk Ka-mai' Si-aw'-i U-war Kwi'-nu-nu-wi Kwi'-nu-nu To-p5k' Chau-nai' Ko-gwi' A-ga'-ri; Ha-rik' Na-va'-ki Mai Kwi-pai' To-nai' Ku-kwi Pi-cheu'-i Ku-cho'-nai Na-nau'-wi Nar-u-wa-ra-tav-i Wu-wun' Wu'-ni Ka'-ri Ka-ka'-ri Wi-pok'-in Hu-pwi' Um-pa'-gai Sher-i-ni Ca-pi'-kai Hu-wi'-to-i U-yung-i Wi-i'-ku-var-u-wi Tu'-i-ki Ko-go'-i Pu-sha'-ai Ko-a'-to-kai Mau-wish'-i-ai Tso-mun'-ji-gi Mu-ya-mi Um-pa'-pai Ko-po'-tsi Nai'-yu-ai-wu-ni Hi-o'-na-ni Pa-ru'-gwu-tu-i To-gum-pi-a-ga-ni Pa-rai' Ku-nau'-a-wot-si-nijn-i Mun-cho'-a-no-gi Pa-kai-ai (also noun) Shu-nu-gai Kwu-u'-vi Tsi'-ko-mi Nu-wau'-wi U'-ru-wai Pa'-gi Pa-gai'-vai To-pi'-wi-nai Kwu'-i Kwu-a'-kwa Ta-to'-i-ni Run fast, to Run away, to Race, to Roll, to Rustle, to Relate, to; to tell Rattle (said of snake) Rise, to Roast seeds, to Roll down, to Rain, to Revolve fast, to Revolve slowly, to Slip, to Scratch, to Shoot, to Still, to be Swim, to See, to Strike with stick, to Strike with fist, to Strike the mark, to Suck, to Spit, to Swap, to Sell, to Stop, to Stand, to Sit, to Sit down, to Split, to Sleep, to Speak, to; to talk Say, to Sew, to Sing, to Steal, to Sharpen, to Shine, to (said of sun) Slaughter, to Search, to Smoke, to Scatter, to Shake the head sidewise, to Shake the head vertically Short, to Sell, to Stand around the fire, to Squeeze, to Sink in a marsh, to Soar, to Straighten arrow shafts Sorrow, to Shave, to Sweat, to Shake, to; to shiver Scold, to Scarify the flesh, to Snow, to Travel, to Travel on foot, to Travel towards, to Travel away from Take, to Take away, to Take off, to; to divest Weu-na Wu-nai' Tav'-i Tu-ni'-ai Shu'-nu-gai To-pi'-chi Tu-num'-pi Um-pa'-ga Ku-ma-ai Sow-i Tau'-gu-wu-ki Po'-a-ya Shu-mai'; Shum-par'-u-ni Cha-pu-gin-ni Chi-gu'-chu-gi Tu-wi'-tsi-gai Pa'-gai; U-ru-wai Pi-chai'-gai Ush'-in-ti Man-ik U-shu'-gwi Nin-kwai' Cha-pu'-gu-i Po-o'-i Wu-chum-i Pi-gwi'-tu-i Pi-gi'-kwai Tum-pi-ai'-kwi Pau-wa'-pi Wi-chai A-we'-ai Pa-wu'-mi-ots Wu-peu-a-rin-gi Tu-wi'-a-wip Throw, to Throw away, to Throw stone away, to Tell, to Tremble, to Tie, to Tired, to be Talk, to Taste Tan, to Thirst, to Trot, to Think, to; to remember Tear, to Tickle, to Verify, to Walk', to Wash, to Want, to Work, to Whistle, to Win, to Waste, to Write, to Wink, to Wear, to Worn out Worn out, tired Wag the tail, to Wrap, to Wander, lo Whirl, to (said of water) Wave, to (said of flag) Work in ground, to Conjugation of the Verb Ti-kai (To eat) ACTIVE VOICE Indicative Mood Singular Dual Plural Present time Ti-kai' Ti-kau' Ti-ka'-ka Future time Ti-ka'-vwa Ti-ka'-vwa-rum Ti-ka'-ka-vwarum Past time Ti-kai'-meu Ti-kai'-meu-i-rum Ti-ka'-ka-meu-i-rum Participle, denoting agent or doer. Ti-kai'-pi-gunt Ti-ka'-pa-gun-tum Ti-ka-ka-pa-gun-tum Singular Present time Ti-kai'-vwan Present time Ti-kong-u Subjunctive Mood Dual Plural Ti-kai-va'-rum Ti-ka'-ka-va-rum Imperative Mood Ti-kong'-wi Ti-ka'-kong-wi Singular Present time To-nai' Conjugation of the Verb To-nai (To strike) ACTIVE VOICE Indicative Mood Dual Plural To-nai-rum Ton-to'-na-kong 160 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 To-na'-vwa-rum T6n-to'-na-ka-vwa-rum Future time To-na'-vwa Past time To-nan'-sa-ung- To-nan'-saung-wu- T6n-to'-na-ka-wu- wun rum saung-rum Perfect form To-nai'-meu To-nai'-meu Ton-to'-nai-ka-meu- tson-a-rum tsong-a-rum Participle denoting agent or doer To-na'-kunt To-na'-kum Ton-to'-na-kum Present time To-na'-vwum Present time To-nong' Subjunctive Mood To-na'-va-rum To-na'-ka-va-rum Imperative Mood To-nai'-ong PASSIVE VOICE Indicative Mood Ton-to'-na-kong-wi'- ung Present time To-na'-ta To-na'-tit-si-rum Ton-to-na-teu-kats- er-rum Future time To-na'-teu-vwan To-na'-teu-vwa- Ton-to-na-ka-teu- rum vwa-rum Past time To-na'-teu-pun To-na'-teu-par- Ton-to-na-tu-ka-par- rum rum Adverbs Na-iimp' To'-a-nav-i Mon-u'-ni Tav-a'-chunk Tu-gwa'-gwun Ai-u'-ta-man-ni Kuch Tish'-ump Pa'-nunk Teu-va' U'-ni-shump Mi-o-ni Pi-kai' Pi-kai'-yu-ni I-va U-wi'-tu Av-wan' Ha-vwan' Kuch Na'-vas Man-sa'-a-chQv Cha-ip' Avw Sho-kus (One) Eush Pai'-gu Pi-kai' Siim-pav I-vi'-to-us Alone Also, alike All All day All night Correctly Cannot Continually Down, forwards Down, from Enough Far Future time Immediately Here Long time Many Much No Nothing Near by; close Near; a short distance Now Only; one only Past time Perhaps Soon Slowly Short time Ma'-va Teu Im-pu'-va Ha-nuk' Uk-a-ber (vwa) U-eu' Ma-va'; U'-un; Mi-o'-ni ( 'There far") There Up Why When Where Yes Yonder Prepositions Ma-van' Ma-aw'-i-wi-tu Ti-na'-vok Ma-ya'-gav Kwa-ap'-ok Ma-vi'-nap Man-sa'-achuv Ma-vwan '-tu-nu-nunk Ma-vau' Ma-van' Ma-ga'-va Ma-nan'-gup Kwai-an'-gup Mer-iik' Wa Above Around At the foot Beside Before Behind Close by From In On Over This side of The other side of Under With Interjections A'-ni Oh Wu-ik' Oh, on falling Na'-gits-am (used when angry) Oath, an Beliefs, etc. Po-a'-gunt Ut'um po'-a-gunt Eu-wi po'-a-gunt Nau-gwum'-tu-wip Nau'-gwits Tso-nav' Heij-ai'-yaits To-to'-gov Pa-ru'-tu-gu Pong-ai-pets (Pigmies[sic], Little beings who cry) Nu'-ni-nov To-tsi-pa-na-mots Wu-ti-vi-ung-kunt A-wur-ri-vwat-um Nu-nu-shi-pu-ni-ki "U-a'-rum" (dead 2 years ago) To-gwans-kwa-rump Doctor Good doctor Bad doctor Spirit land Spirit of dead men Spirits, Eve[ning] Cross old women who refuse to die Spirits, mountain Spirits, water Water spirits Big Eagle Old woman of sea A prophet who consults stars, sun, moon, etc. A prophet who tells without consulting A man who sees in his dreams Rainmaker in San Bernadino Mts. Beings who wander at night and steal children Wind is said to come from caves. Birds are said to cry Ya-gai THE SOUTHERN NUMA 161 [Miscellaneous Southern Paiute Ethnographic Notes]'^ [MS 1795, unnumbered, p. 13] Formerly the men wore a covering for the head made of the skin of the head of an antelope or mountain sheep. Taut-si-ga-cho was the name; the small horns and the ears were left on. The feathers of an eagle were formerly sold for two large buck-skins. Of a Kwi-nats-its (Hawk) for one. Mose Mu-ku-gi-an Pret Wan-wints (Cedar hung) Humpy To-go-tan (Wild cat) Frank Cho-ram-pik (Little yucca) ^ '' [MS 1795, No. 11, p. 30] Mo-a-pats: the people who live on the Muddy [River]. To-sho is the chief. Yu-a-gun-tits. Vagus [sic] In­ dians; those who dwell in the [Las Vegas] valley. Ta-si-a-rump—The Chief. U-en-u-wunts. The name of the Santa Clara Indians; U-we-ta-ka (Running water) is Chief. Pan-am-ai-tu-a, Hair lip, a war chief of the Santa Clara Indians. M u yav-uts the name of another chief of the Santa Clara Indians. Mon-tu-a (The space on the back of the hand be­ tween the thumb and forefinger): Sore Hand is the name [Santa Clara "chief"] Kwi-ous Chief of the Shivwits Ta-gou Cole Creek John Ua gu-shup Big Belly, name of Pahranagunt Chief. [MS 1795, No. 11, p. 34] The world is bounded on the west by a cliff, i.e., you can go to the edge of the world on the west by the sea. They believe that they came from the west. And that if the old woman's sack had been carried farther they would have been farther east. So the middle of the world is farther east. Those who were caught in the sack were themselves [cf. MS 3759; p. 78]. In making clothing no measurements are used and everything fits very loosely. Not so with the Shinumos who make everything by size (?). They suppose that the bad spirit remains in a body after death and so fear to handle and take hold of it with withes and drag it along for burial. A great deal of blowing is done. [MS 1795, no. 11, p. 35]: A Fight with the Bear Bears had been seen but they did not know whether they would fight. So they called all the people to­ gether and they surrounded his den where he hid his food. They told Bear to come out and fight. So the bear shook himself and the ground trembled and he growled and the rocks echoed it and he came out and they killed him with arrows and since then the bear has been thus hunted. [MS 1795, no. 11, p. 40] Mrs. Hatch [possibly the wife of Ira Hatch, one of Jacob Hamblin 's men] told a story of how she once saw a witch when she was a little girl. She had a basket on her back; looked like an old hag and her hair stood out on end. Her mother told her of an old woman who had died there and there she saw it. An insane person creates great consternation. Such a person is usually killed if anyone can be found with sufficient courage. [MS 1795, no. 11, p. 41] The courier on his arrival talks to the chief or some acquaintance, standing and explaining his mission, etc. The people do not look but go on as if no one was there, pretending to pay no attention. Then the man to whom he is speaking stands up and in a loud voice recapitulates the story. They may consult among themselves and if all is satisfactory he sits down, etc. But if they do not welcome him he goes away. [MS 1795, no. 11, pp. 42-44] A woman punished for running away from her husband. When captured and brought back each man in the band, one after another, walked up to her and, giving her a lecture on the enormity of her crime, struck her with a ramrod once. A criminal if he thinks he will be detected runs away to another band. If he stays at the home he may have a fight with the person wronged and this may involve others even to the whole band. If the criminal goes to another band or belongs to another band and is discovered, the person wronged or some relative will go to that band and on his ar­ rival harrangue the people about his wrongs. If he gets no one to point out the offender he goes away as he thus is made to understand that the offender will be protected and if the accuser is of influence in his own band it may lead to war or he may seek decent satisfaction. If it is a minor offence it may be com­ promised; if grave the person usually falls upon the accused and beats him with clubs, stones, or burns his hair with firebrands, or even kills him. And usu­ ally the offender is quite passive and without a word receives it. Twould be a great disgrace to murmur. But if he thinks his own band (or adopted band) is divided in sentiment, he may resist and then his friends come to the rescue. But the person or persons pointing 162 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 1 4 him out are under obligation to assist the accused and through friends will help. So a general fight in the band may grow out of the difficulty. But the people are managed largely by council. [MS 1795, no. 11, p. 48] Three old women remained behind when the band moved, saying they had gleaned enough, that now they would die. And they sat about a fire singing and wailing mournfully until exhausted and at last death came [cf. MS 830 "Trea tment of the Aged"; p. 61]. Old age is much mourned and the aged are much neglected and scolded and abused. The sick are sometimes killed. One was killed near J . D. Lee's;^° his father asked for a coffin before he was dead and being refused killed the boy with a stone and then claimed the coffin. Lizards are often killed, pounded and ground then made into mush and eaten. Lizards are sometimes hooked together into a long string. Grasshoppers roasted and treated in the same way. [MS 1795, no. 11, p. 49] When the grasshoppers are unable to fly, having no wings as yet, they will set the grass on fire and kill them in great quantities and pick them up and eat them. Horned toads are eaten. The turtle is cooked by cutting it out of the shell, putting hot rocks between the shell and flesh, bind [ing] it up with the inner bark of the cedar and burying it in the embers. Worms and grubs are steamed in much the same way but kept damp. The worms are braided into a long string. [MS 1795, no. 11, pp. 69-70] If smoke follows a man or woman about the camp fire he is said to be anxious to be married. You must not whistle at night lest an U-nupits enter the mouth and twist it away [cf. Powell, 1880c, pp. 12-13]. George cures Frank of the Ear-ache [cf. MS 794-a, no. 33; p. 90 and Powell, 1875b, p. 661]. They hear an U-nu-pits at the camp. Hear the witches [illegible.] and build small fires around camp and shoot their guns into the air. Near the To-ro-wip-Pi-ca-vu a water pocket near the brink of Grand Cafion [see MS 794-a, no. 33; p. 89] an Indian is shot in the leg by an U-nu-pits. Frank explains how he caught cold. He was shot by a dream-being who had possession of an old man at the Uinkaunt Village. Many bad things are attributed to U-nu-pits. The whirl winds are said to be made by them and they throw stones and shoot arrows. If they have a bad dream in the night they sing low chants, all the camp joining in to drive away bad spirits. They tell their dreams and prophesy therefrom. They forecast events from the appearance of en­ trails of animals. This is done with great ceremony. All strange or curious noises are attributed to spirits. They must not mock an echo as it off'ends the witch. Story of a witch coming in the night and stealing a babe and bringing it back demented because of the mocking. Witches often allure people into dangerous places on the cliff's and frighten them until they fall over. [MS 1795, no. 11, p. 90] Grinding stones are usually transported from camp to camp. [MS 1795, no. 4] [Back of page 43:] Sky stink To gum pa Pai ok A mo na ruv: to throw To throw to the skys [sic] the stink Pai-ok: a stink, a fart [p. 45:] Games: Shoot arrows at mark; walk on stilts Play ball called Nu-rau-a-gunt. The ball represents a woman.^^ [p. 46:] They have three classes of chiefs: War, Com­ mander and councilor. The councilor makes a speech every morning. The name of a respected chief who has died is not spoken aloud; usually he is described when referred to. [p. 62:] Red paint signifies joy. The face painted from the lower point of the ear to the middle of the nose above and black below signifying war . " Formerly hunters wore bones in the nose. Marriages Often the man will make a bargain with the father of a little girl, paying a bow with arrows or a number of buckskins. And then goes to live with the girl's family until she is of age for a wife. But if the girl arrives at a marriageable age without being sold the would-be husband enters the tent and lies down with her. If she is willing and all are pleased that ends the matter. But if she is unwilling she gets up and goes away. And if the parents side with the man she may run away and hide for days in the woods on arriving the sicks [menarche]. Then there are cases of pulling and fighting. THE SOUTHERN NUMA 163 [MS 831-b: T h e s e m a t e r i a l s w e r e n o t t r ansc r ibed in to o the r m a n u s c r i p t s . ] Nu-kwa-ma-go-i-ga Nu kuch-u-un-ma-go-i-ga Nu-kwa—ka-va-ga Un-kwa-ka—va-ga U-ung-kwa-ka-va-ga Grand River Tabuats Ute Vocabulary, 1868 [MS 2264] I have a blanket I have no blanket I have a horse They have a horse He has a horse Ka-vaung-uing U-ra-wai, Ua-va-ya-a-va To your country I will go Ka nav u wan pai Kwai va I will go to ka nav [Kanab] Nu-ants a nu-ai Ka-ni-va pi-gi-gwai-va I am going to the Indian house Fill mon a va pi gi gwai va I am going to Fillmore Um-in-cha kwa Ti-at pa-ka-mi Did you kill a deer? Um-in-cha-kwa-I-vi-mi Did you drink? Um-in-cha-kwa Ti-ka-mi Did you eat? Est u-kwa Ti-ka-mi-mo-a Have you eaten some time ago? Pi-munk-wa-ra Kwa Ti-ka-va Will you eat after awhile? Pa-rush a Kon i van pi go gwa va I am going to the Pa rus home Ku oung wi chau pi pi chi Yesterday I arrived Chu ar ru u m peak ung pi pi chi wa Chu ar ru um peak will arrive Taik oung pi pi-chi-wa Chu ar ru um peak Tomorrow Chu ar ru um peak will arrive Chu ar ru u m peak a ru ku kwai chi ga Kai av its ma-rouk- wi-touk Chu ar ru um peak will go to the Kaibab Tau-gu taik pai kwa-chi-gai-va Tau-gu will go back tomorrow Wets ur a mi kwa Did you take the knife? Haik ku wai we yur Where is the knife? U-ka-va we Where knife? Geu-u-uk a vwi we yur Here lies the knifer Wa vok a vwi we yur There lies the knife Tau'-wuts Ma'-muts Ai'-pets Na'-tsits Mi'-a-pits Mu'-a Pi-an Ai-na'-pu Pi-yu'-an To'-ats Pat'-shuts Pa'-vits Skaits Pa-tsits Na'-mits A-want'-ne Tu'-tsiJv Tu'-tsu-vuv Ku-wiiv Mu-tiik'-uv Nek-au'-uv Pu'-iv Mu-wi'-tump Tum-pap' Au-wemp' Tau-wemp' Miin-su'-ka Ku-rap' Pu-rap' Mu'-iimp (or, uph) Ma'-suv A-wa'-ta Ma-siiv Si'-sump No'-wav Pip Sa'-pun Pi-chi Yu-uve' Ne-pav' Ta-siav' Unv Pip Pu'-ap Ni'-av Su'-its um-pa'-a (young talker) Kan Pa-pu'-nits A-chits U Kwi-pet'-um Wich Pat'-sun Chots Kwap Tu-yu'-ju-av Ta-vi Mu-to-ats Po-at'-siv Ta'-vi Tu'-gun Wech'-kus Ta'-vi-a'-kwe Man Woman Boy Gid Infant Fa^8 Mo Hu Wi So Da O.Br Y.Br O.Si Y.Si People Head Hair Face Forehead Ear Eye Nose Mouth Tongue Teeth Beard Neck Arm Hand Fingers Thumb Nails Body Chest BeUy Female breasts Leg Foot Toes Bone Heart Blood Chief Warrior Skin lodge Kettle Bow Arrow Axe, hatchet Knife Mocassins Pipe Tobacco Sky Sun Moon Star Day Night Morning Evening 164 Ta'mun To'-ats Stu'-e Stu'-i U-niint'-ni U'-wen KOn Pa Ku-ruv'-e Ta-wu'-tsi-va Pa-ga'-res Put-so-um Tu'-puts O'-vup To-gun'-to Pe'-e Sa-rits' Kats Kwi-a'-gunt Yo-go-w6ts Pau'-wints Tsok'-um Ka-vwa' To-gwav' Mu'-rat Av Ki'-um U-wa Kuch Su'-yez Wai-en Pai-en Whot-su-en Mon'-i-gin Na-vi-en Na-vi-cha-ven Nau-chau-en Su-wa-ro-um-so-in To-wem-so-en Tum-pui'-i Kwo-nun'-kwa U-gua Ta-av Ba'-na Na-chu-e-lump Ka'-lif Ka-nup Si-wa-tuts Ka-pu-rat Mer-re-kats Ka'-a Spring Summer Winter Wind Thunder Rain Fire Water Ice River Lake Valley Stone, rock Salt Forest Tree Dog Buffalo Bear Wolf Beaver Rabbit, hare Horse Snake Mule Today Yesterday Yes No One Two Three Four Five Six Seven Eight Nine Ten Gun Baby basket Quiver Milk Bread Comb Tent (such as my own) Willow Goat Stump of arm White man Necklace Uintah Ute Vocabulary [MS 1795] Wa-siv' YQv PQv Wai'-yuv; Pa'-wi- Pi-ump; Sa-pu' Tu-un-ni Pau'-kwav Tu'-i'-\'wav W^u'-a-kump -sau-wip Tail Fat Skin Entrails Paunch To skin Wind pipe Haunch Brisket )NS TO ANTHROPOLOGY Pip Nang Pap Su-iv Nu-ump A'-pwa Ko'-tu-song Ka'-nimp Wu-kwip Pshop'-um To-ko'-ab A-ung Es-sik-au Au'-ni-tump A-wis Skwa'-nai kwai-o [illegible] Teu-dau'-av To-pi'-kwa Kutch I-eu'-a-wa Tin-ni'-ai; Ka tin-ni'-ai Nu'-um-pats; Nunts; un-pa'-ts Nai'-ai Nai-um-pats Ko-chi'-ki Nain-ti Nu'-er-kwint Ma-rats' Tau-u-nut'-a-wa Was'-si Tau-was-si Ka-pat (said of creek or land) No'-u-bu-gui Nu'-a-ru-gui ' Ni-gai Wau-wi-shi Tav-wi Wau-wi-shi Ne gai Wau-wi shi O we' Wu-nup Tun pwi u Wu-na-shup Mo-pu-its Ka-vwa-kets We wets Po kunt Nin-tsau-wa Nump Ung-ai Ung-ai Imp-pu-shump U-in-nun-kwi Maik Mai Shu-nuv Na, or, Ka shu mai U-nai Kwi-bung-kwich-u-wa Shan gunt Na-va-rum NUMBER 1 Heart Penis Blood Lungs Liver Horn Anus Gaul [sic] Spleen Kidneys Meat Back bone Wait Rib That's right To help To earn Family All gone I have none To remember One who speaks Utah [language] To be mad or vexed Quarrelsome person To make a signal smoke To kindle fire Picture Mill stone used by the Indians To thirst To drive To drive to water Dry To bury the dead To "come up again" resur­ rection? The top (as of hill) To get up; to rise Sun rise To go to top of hill To dismount Arrow point Gun flint Fly Hollow of hill Cafion Paper To fly Foot Who? Whose? Who ever Let us go (insisting) What is the news To see; to find To think To forget If Wounded animal A lame person Spot or mark Pa Ute from Hamblin Ta SU unt To-gum-pai-ai To-gun-ti ai-ats THE SOUTHERN NUMA 165 O-weap' : cafion or gulch Wing wan'-ai : Pass Un-har tu-weap Wing-wan-ai: Name of a pass Miricles [sic] Related by Mormons Saved by quales [sic] at Nauvoo when driven away. Saved by gulls eating the cricket at Salt Lake The first missionaries to England have a contest with Devils Through this Elder Hyat learns to discover bad spirits and he often sees one of these same possessed by some person. Springs come out in dry places Brigham is transformed Prophecies of gold and silver made by Brigham and Joseph fulfilled Ute Vocabulary Given by Pom-pu-war (Jim) Salt Lake City: May, 1873 Tau'-ats Ma-so'-its Av'-puts Ma'-mots Ai'-pits Nan'-sits Tots To'-tsi-vu Mu'-tok pui' Pu'-tu-shiv Pu'-tu-shiv Mu'-wink U-i-nump Ha'-ta-vwung Tum'-pung Tau'-ung Au'-wung Nun-Kav Ku-i'-wung Mung'-tsunk Pau'-ing Pa-ko'-ing Tum-po-at'-si An'-tung Pu'-rav Tso'-a-pung Kip Pur Mau-ing'-cho-go Ma'-a A-wot' Mu-su Ma-su Su Ning-up Pi'-chup Pi'-yung Shan-wai'-yung Pum'-ka-vu Persons and Parts of the Body Man Woman Young man Maiden Boy Girl Head Hair Forehead Eye Eye brow Eye lash Nose Nostril Cheek Mouth Teeth Tongue Ear Chin Whiskers Neck Adam's Apple Throat Shoulder Arm Arm above elbow Elbow Forearm Wrist Hand Thumb Finger Fingernails Breast Woman's breast Heart Belly Leg above knee Tong Yong Tau-ing-cho Namp Kwit Pi-wun', or Pi-wa'-ri Pi-wun', or Pi-wa'-ri Mo'-ints Pi'-ats To'-ats Pa'-tsits Ku-nu'-ni Whu-tsi'-ni Ku-nun-sin Whu-tsi'-tin Pa'-vits Pats Skaits Na-mints Aing Pa-ha'-ni Shin'-un-i Mum-pwi-an-i Ai'-chin Pa-ha'-tsin Shin-un-sin Num-pwi-at'-sin Pa'-vits Skaits Pat'-sun Na-mints Yaj Mu-rats Hwi-tsum-pi Naim-pi-wun [term not given] Pan'-ti-wa-vi Pi-nup-i-wun Knee Leg below knee Ankle Foot Rump Relationship^' Hu Wi Fa Mo So Da GrFa GrMo GrCh (m.s.) GrCh (w.s.) O.Br O.Si Y.Br Y.Si FaBr FaSi MoBr Mo BrCh (m.s.) BrCh (w.s.) SiCh(m.s.) SiCh (w.s.) O. Male cousin^" Y.Male cousin O.Female cousin Y. Female cousin Parent-in-law DaHu SoWi HuBr HuSi WiBr WiSi My wife's sister old enough to be married is also my wife. My wife's sister too young to be married is Pi-nup-i-wun [Powell's note.] Siis Wai'-yu-ni Pai'-yu-ni Wa-tsu-i' Mon-o-gi Nav'-ai-u Nav-a-ka Wa-wot'- Su-ar'-ru -ni '-ni -ni -va su-u-ni um-su-u-ni Tom-su-in " " " II " " " so-kuts-spin'-k wa'-kijts-spin' pai'-kuts-spin' wat'-siJts-spin wa -kwa -kwa -kwa Mon'-i-guts-spin'- kwa Nav'-ai-un-spi kwa Nav'-a-ka'-va- kwa n'- spin'- One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen 166 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 " Wa-wot'-su-in-spin'- Eighteen kwa " su-ar'-ru-um-spin'- Nineteen Wom-su-in Twenty Wom-su-in so-kuts-spin-kwa Twenty-one wa-kuts-spin-kwa Twenty-two Pai-kuts-spin-kwa Twenty-three " wat-sits-spin-kwa Twenty-four mon-i-guts-spin-kwa Twenty-five Nav-ai-un-spin-kwa Twenty-six na-a-ka-va-spin-kwa Twenty-seven Wom-su-in-wa-wot-su-in-spin- Twenty-eight kwa Wom-su-in-su-ar-ru-um-spin- Twenty-nine kwa Pam-su-in Thirty Wot-su-in-su-in Forty Mon-o-gi-ma-shu-wi-u-ni Fifty Nav-ai-ma-shu-wi-u-ni Sixty Na-a-ka-va-ma-shu-wi-u-ni Seventy Wa-wot-su-wi-ma-shu-wi-u-ni Eighty Su-ar-ru-um-ma-shu-wi-u-ni Ninety Shijn One hundred Colors Tokwar Un-to'-kar Chu-a'-kar At-si'-kar Un-kar' Tu-shar' Wa'-kar Nu'-ni Um'-wi Ing'-ai Mong'-ai Black Brown Gray, dark Gray, light Red White Yellow Pronouns I You He (present) He (absent) Pluralization of Pronouns I You Ti-kai' Sing[ular] Nu'-ni Um-wi Dual Num'-wi Mu-ni-a Verbs Eat, to Plural Tau-wi Mu-ni Pluralization of Verbs Eat, to Eat, to (Future) Eat, to (Past) Eat, to Sing[ular] Dual Ti-kai Ti-kai-va-rum Ti-kai'-van Ti-kai-va-ran Plural Ti-kok-um-va- rum Ti-kok-um-va- rum Ti-kai-mo-i Ti-kai-mi-i-va- Ti-kok-i-mo-i-va- rum rum Present Ti-kai' Tenses of Verbs Future Ti-kai-van Phrases Maik'-ump-u-ru-kai-tu'-gu-wan Say what is it friend Vocabulary of Utes of White and Uintah Rivers Tau'-wits Ma'-nuts Nun-ai'-puts Av'-puts Nat-sits'-a-vwat Av'-puts Nat'-sits Tiit'-suv Tiit'-su-vuv Un-tuk-siiv Ku-wav Pu-iv Nek-au'-av Mu-wit'-tump Mun-su'-ka Tum-pap Au-wemp Ku-rap No-wav Mu'-ump Ma-su-a Si'-sump Pi'-chi Pip Sa-pum Yu-tuv' Ne-pav' Ta'-suv Ni-na-pew Pi-yu-an Mu-a Pi'-an To'-ats Pat'-suts Pa'-vits Pat'-sits Skaits Na'-mets Persons and Parts of the Body Man Woman Old man Young man Young woman Boy Girl Head Hair Forehead Face Eye Ear Nose Whiskers Mouth Tongue Neck Body Hand Fingers Finger nails Breast (Woman) Heart Belly Leg below knee Foot Toes Relationship" Hu Wi Fa Mo So Da O.Br O.Si Y.Br Y.Si Implements and Utensils Past Ti-kai'-mo-i U Vwimp Kwi-pel'-lum Up Un-gats Ko-num'-kwa Kur-nuv A-chits To-wap'-kur-o-kwa Num-chu'-a Pam-pu'-ni To-ro'-gwi-gump Tum-pu'-a Haw'-i-uts Arrow Arrowhead, stone Axe, or hatchet Awl, deer claw Basket, berry Basket, baby Bag Bag, bow Cup, wooden Comb Drum Gambling sticks Gun Jug, water THE SOUTHERN NUMA 167 Wich; Wech; We-to-it Pa-pu-nets Tsup Nau-wu'-chip Kwa'-ku-nuv Kwi'-chits Chots Ut Kur'-i-nump Tak'-vwi-nump Tap Ta'-kwo-i Ku-rits Knife Kettle Lasso Pouch, cap Pouch, tobacco Pan, roasting Pipe Ramrod Saddle Saddle bags Shield Tray Tent poles Dress and Ornaments Pi-vwunk Tsi Mo-gwa Ka'-tsuts Kas Pat-sun Ka'-gu Tu-um'puts Ka-tsu-tsup A-guts Kwa'-suk Im'-pim Kur'-nav To'-ta, or Ta Su'-yez Wai'-en Pai'-en What'-so-en Mon-igin Na'-vai-en Na'-vai-ka-ven Wau-chu-en Su-war-ro-um-so-en Tom'-so-en So-kuts spu-kwa Wa'-kuts spu-kwa Pai-kuts spu-kwa Wha-kuts-pu kwa Ma-luks spu-kwa Na wiks spu-kwa Na-wak-a-tuk spu kwa Wauk-tsuk spu-kwa Su-wa-ru-um-suk spu-kwa Waun so-en Pain so-en What-som so-en Breeches Bead Blanket H a t Leggins Moccasins Necklace Ornament, breast Ornament, hair Pantolettes Petticoat Pouch, paint Shirt Numerals O n e T w o Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen Eighteen Nineteen Twenty Thirty Forty Ta'-vwi To'-gwun Tsi'-a U-no-mau '-we-cha Wech'-kus To'-gu Ta'-vwi Ka-tu'-gu-vwum To'-gwum Ki-au' Division of Time Day Night Dawn Sunrise Morning Noon Evening Midnight Yesterday Av Today We'-chuk Tomorrow Ta-mun' Spring Tats' Summer Yu'-gwum Autumn Tom Winter Colors To-kwat, or To-kwar Black Tu-shi'-a-kur Brown Tsau-vwau-gut; Tsau-vwar Blue Tsau-vwum-gat; Tsau-vwar Green Suk-wau'-at; Suk-war Purple Un-ka'-at; Un-kar Red At-si-ur Roan Tu-shun'-a-vwa-ru Spotted Tshok-us; Tsok-ur White Ya-kut; Wa-kar Yellow The Firmament and Meteorological Phenomena Wau'-tip Ta-wa Pu-chiv Mu'-to-ats Pu'-to-kwant Kwi'-na-ka Shi-nau'-wap Pu-tsiv Kwich Shok'-um Shu'-ni-am U'-men Pu-chiv Tu-gu'-pi-av Ta'-vwi Nu-wav U-nunt-ni Na-gum Nair Si-yak Wap U-gwiv' Pu-ut'-si-mop Tu-wap' Tsi-am'-pwiv Sau'-up Mauv Ka'-nup Kats Kwi'-ant To-kwi'-pa Pa'-winch Yam-pits Ti'-a Sa-rlts' Pa-ru'-a, or Pa-ri Ka-tsum'-punk Ka'-kwa Kai-chits (star dung) Clouds Jupiter Moon Moon, full Moon, Gibbous Mars Meteor Orion Pleiades Rain Star Sky Sun Snow Thunder Ursa Major Wind Plants Bark Cedar Grass Leaf Piiion pine Rose Sage Tree Willow ANIMALS Mammals Buffalo Bear, grizzl; Bear, black Beaver Badger Deer Dog Elk Ox Horse Mountain rat 168 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Yum-puts Ta-sho-kum Tsum-kuts Sin-av Yo-go-wuts Wit-chits Chi-guch' To-gwaV Mo-av Pa-gu Nu'-kwint Ti-gu'-kunt Pu'-ra-vu Pa'-rez Kav Pu-tur'-net Kwint, and, Nu-kwint Spi'-ka Tu-a'-gu Na-vwa'-ga Yu'-av Kwi'-em-mer Pi-ta'-mi-mer Ya-mu Ta-vwi-a'-kwi-mer Pa-vwan Porcupine Rabbit, large Wild cat Wolf, large Wolf, small Birds Bird Duck Reptiles Snake Insects Mosquito Fish Fish Geographical Brook, running Boundary line Ford, a Lake Mountain, high Mountain, low River Spring Trail Track Valley North South East West Sevier Lake Examine these to see if they differ from Pai Ute [Powell's note]. Nouns Unv Pu-ap, or Kwap Pam-pu-ni-Kwi-Kai Kwi'-o-kunt Tum-pin-u Tswamp-nump Ku-sav' So-pwa'-ra Ni-av Sut-kwi Tu-wit'-wi-ump Tu-nunt'-ni-e Au'-ats Yu'-twap Ti-a-to-kwa Kwap We-pa-gu Ta'-vwi-Wepa-ga Ni-odes We-paga To-wats' Tu-wip' To-CTun'-to Bone Blood Chant, war Circle Charger Creator, The Council Chief Doctor Dirt Dust Dishes Door Deer meat Dance, war Dance, Sun Dance, love Egg, young animal Earth or land Forest Tu-gu-vwun KQn Pa'-kuts Ka'-ni-ga A'-vi-nump Mi'-a-re-gu-pets To-kwap Ti'-ga Sut-kwi Sut-kwi Tau-ats Sut-kwi-kai Pan-nuk'kir Ni'-a Pu-i Im'-pints Nu'-ints Shu'-ni-am Tum-pu '-na-vets U-ap Ta'-mun Pu'-tsiv-kwich-jp (star dung) Nai-ga'-to-kwa Tiim'-puts, and Tump or timp So-go-vwa, and To-go-vwa-ga Kai U-wap' Kwap Ka'-ni-va Tu-wits'-um-pu-a Pa T-wits Tsu-ko'-vi-na-vi Friend Fire Hole Lodge Lounge, a Little, a Meat Measure, a Medicine Medicine man Medicine song Metal, money, wealth Name Paint People "Shin-au-av's" Daughter the constellation Pleiades "Stone jacket" Salt Sinew Snail, shell Sheep meat Stone Sound Song Soup Tobacco Town Talker, a great Water Wood Wood, cut; fuel Adjectives Puk'-av Ai'-i I-wung'-wi Shu'-ai Kuch-vwant-ni Pi'-ats Ut Yuv Pu-ti'-ant Tu-gi-nur'-o-wc Tun-tso'-ga Tsu'-i Ku-tu-su-i Ku-ti'-ant Ka-bant Sim-pwi'-o Pi'-nunk A-vwat Ko'-munk A-ga'-rum I'-turn We'-tump Tag-aputs A-buk'-wi Tom-kwint, and Tu mp Atch Sa'-riv Pa'-i-pa-i Pi-hunk Mi'-a-puts Kwav-ta Bad Beautiful Crescent Cold Few Female Good Greasy Heavy Hungry Hard Intelligent or wise Ignorant or foolish Light (not heavy) Low Lazy Last Large Male New Old Old (worn out) Poor, worthless Rich Strong; having strength Sharp Slow Swift, fast Sick Small Soon THE SOUTHERN NUMA 169 Ka-tun-tsi -ga E-wit'-o-wits Wo'-wun Nu-ni, and Niin Um-wi, and tjm Mai'-es Maites Mong'-ai Inch Ma-ru'-an Imp, and A'-ni Ung Soft Weak Warm Pronouns I Thou He His or hers She This That What Whose Verbs Wau Pi'-gi Kwi'-e Nai Pa'-kwi Sai'-ai, and, Ni-o'-kwa Na-vwa-ka Si-gwai Pai-ki Kwlch'-up Ku-so'-ta Ya'-gai Nu'-i A-kwi'-i Nu-nis-ni Pi-o'-kwa I-viv I-ni'-kwi-pu Pa-rets' U-ri U-i Tap-i-yu-na Tu-kai I-a'-kwa, Um-buk Yui-sai U-mun'-si-wak Pai'-kwa Num-ai Nun-kai Unt Tai Nun-ka'-ka Mi-a-tsi'-ka Pu-ni-ka Tum-wis-i-nik-a Wu-nai-ak Ki-ang-i Mu-we'-ta To-u'-ti Tspi Mi'-ung-vwa-ka Nu-ti-mu-ti Ki-ut'-ti Prin-ku'-ru-a; Ma-a-nu'-a To-gwok' Ka-vwa; Nai-nun'-chi-ga Wai Pu-kok Answer, to (in demand) Arrive, to Brun, to; said of bread Burn, said of fire Blow with the mouth, to Boil, to Barter, to Braid, to Come, to Cast off, to Cook, to Cry, to Carry, to Cough, to Dream, to Drag, to; said of tent poles Drink, to Dead Dam or make a lake, to Dig, to Dismount, to Excel, to Eat, to Fall, to; to go down or die Fry, to Give, to Go, to Grow, to Hear, to Have, to Kick, to Listen, to Leap, to Look, to Lie, to Lie down, to Laugh, to Lead, to Meet, to Mount, to Move Pack, to Play Run, to Run away, to Race, to (is often used) Roast, to Rip, to Vwu'-ni; U'-ni Kai-, or, Ka Chuk Tspage Mu-we-ta Maik A-vwi'-kwa Mai Na-ru'-ai So-vwats-u-nun-tum Tchog-ai' Tur-nai; Kwi-pai Tsant'-ni Ka'-ri Atch Ku-chu-ni Ka-tum'-be-na Ni-kir U-wis Hu-pwi' I-a-kwa Pu-i-wu-ni Nu-kwa-ti-ka I-yung-i Ku-kwits'-un Ku-kwi, or, kwi Tu-ra'-vwi Vwa-nai Shum-wai Um-pa'-a Ptser'-i-ni Tu-gu-nur'-ru Tu-puts-chi Kwi-tum'-be-nuk Ka-mai Su-i Kwi A-su'-kwa Mau'-ik Pai-ung'-wi Kwai Pa-ri-ga U-gen Ka-mus' Ma-ner'-ri Wau-a'-chin I-ken'-is; Kis I'-nik, Ik Tu'-i Na'-mu I-vwan'-to Pwant To'-a-no-vi A-vwan'-tum A-vwant'-in Kuch, or, Ku Av Na'-vis Tsa-at-sa-we Pai-gu Ma-vwan'-to Nau'-wa Stand, to Sing, to Slip, to Split, to; tear or cut Show, to Say, to Swim, to See, to Swap, to Stab, to Sew, to Strike, to Scratch, to Sit, to Sharpen, to Spit, to Scorch, to Shine, to; said of sun Stop, to Sleep, to Set, to; to go down; said of sun Stand,to Suck, to Steal, to Shoot an arrow, to Shoot a gun Throw away, to Throw, to Think, to Talk, to Tell, to Thirst, to Tie a string or lasso, to Tie a sock, to Taste, to Tan, to Take, to Whistle, to Work, to; to make; to do Walk, to Win, to Wash Adverbs Again Another All Across Certainly Earnestly Exactly First Here Impenetrable (cannot be killed) Like Much Many No Now Nothing Near Perhaps There Together 170 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Nar-vwer Eh; U-wa Na-mu Pi-nunk To'-to-ro-a Ti'-a-ruv Tu-kun'-uk Nau'-ma Kuch-is-unt Kuch-is Ung'-a-sum Pa-ma-nu-ni Mi-e Tu-tu'-gu-vwan Spi Tu-mut Pi-nunk Kuch Ik Wa'-chi Tu-wits Ar'-i-tum Er-rai U-wa-guk; and, U-wik'- Where Yes Prepositions Before (in front) Behind Middle Outside Underneath; at bottom With Phrases Almost there Almost all Any one Every bit Far away Great friend Go out of tent How old In future time In sport Put up tent Very truthfully What color What is this word Yes indeed General Vwan is ending of Uk is ending of Mo-i is ending of Pi-nunk is ending of We-tis is sign of vwang used as suffix Gyup used as suffix Ta'-vu-wa-ni Wan-ro'-an Tai-vu (He who comes from the east) Ku-munts Nai-kwi'-tu (Burnt rump) Ai-poup Emphatic future Imperative Perfect Indefinite future Indefinite past In or within Anciently Sun shine Yellow dust White man Green River Shoshonees Name of Tavi's father Name of Indian boy (Wan-ro­ an's half brother [Richard Komas]) at school at Lincoln College Ute Vocabulary Given by "Joe." On Board U.P.R.R. Train-Bound East. June 8, 1873 Person and Parts of the Body Tu'-tsiv Tu'-tsi-vwuv Mu-tuk'-uv Pu'-in Pu'-tu-shuv Pu'-tu-shiiv Num-ka'-vum Num-ka-va-kok-a-num Un-tau-wum Mu-wit'-him Mu-vwim' Head Hair Forehead Eye Eyelash Eyebrow Ear Ear, entrance to Cheek Nose Nostril Tum-pwam Tau-wan' A-gom' Ki-u'-vum Mun'-sum Ku'-rum Pau-wim Tso-a'-vum Pu-ram' Pu-ram' Ki'-pum Pu-ram' Mum Ma-siJv' Tsi-tsum A-wa'-ta-Ma-suv' Neu-a-vu Pi-chip Shang-wai'-a Yu-up' Pun-ka'-vum Tong'-am Kai-om Ta-tiim'-pit-sum Ta-piim'-sum Num-pam' Tam-plm' Ta-shiiv' A-wa-ta-Tsi'-tsum Ta-tsi'-tsum Yu'-nu-gunt Kai-chots (Big finger) Mouth Teeth Tongue Chin Whiskers Neck Throat Shoulder Arm Arm above elbow Elbow Arm below elbow Hand Finger Nails Thumb Breast Breast (Woman's) Belly Leg Leg above knee Knee Leg below knee Ankle Ankle bone Foot Heel Toes Big toe Toe-nails Nouns Bare head Hat Pluralization of Nouns Sing[ular] Dual Boy Man Good man Ai'-pets Tau-wats' Ai'-pet-su Tau-wat'su Plural Ai-ai'-pet-su Tau-tau'-wa-tsu Pluralization of Adjectives Sing[ular] Dual Plural Ut-un-tau- Ut-tu-tau-wa'- Ut-un-Tau-tau- wats High or tall Pa'-ant Nu-nai Um'-wi Ma"-ai Ung-ai Ung'-ai-shump Inch Mar A'-ni Im'-pu tsu Pa-an'-tu wa-tsu Pa-vwan'-tum Pronouns I You He or she Who Whoever This That What Which I You Pluralization of Pronouns Sing[ular] Dual Plural Nu'-nai Tam'-i Num'-wi Um'-wi Taun'-wi Taun'-wi THE SOUTHERN NUMA 171 He or She Ma"-ai Who Ung'-ai Mom'-wi Ung'-a-mu Verbs Mom-wi Ung'-a-mu Nain'-tsits Ai'-puts Nain'-chiits Girl Male infant Female infant Ti'-kai Pai-kwa Pai'-kwa-van Nun'-kai Pu'-nu-ki Eat, to Go, to Go, to (future) Hear See Pluralization of Verbs To Go To Hear To Eat To See I'-va Ma'-va Pai'-kwa Pai'-kwa-va-rum Pa-na-gu-va-rum Nun'-kai Nun-ka-va'-rum Nun-nun-ka-ka- vu-rum Ti-kai' Ti-ka-va'-rum Ti-ka'-kum-va- rum Pu'-ni-ki Pu'-ni-ki-va'-rum Pum-pu-ni-kai-va- ka-rum Adverbs Here There Tribes and Proper Names [MS 828-bl Yam-pa Kau-ru-ats Sa-wa-tum-pwi-kin (Grey Twister) Yu-ai-tau-i-wot-su Win-ni-na-nu-ants-er To-sau-we-tsu Ku-mun-tsu, and So-o-tsu Pan-nar-ku-u Sa-ri-ti-kan A-vwa-tsu Pa-ga-we-chu Mo-kwit-chu Ku-mo-i-gu-rum Tav-i-wot-su Hu-kwots-u Win-ni-nu-nu-in-tsu Mo-at-su Chong-op Utes of Yampa River Douglass, Chief of the above Indians Indians of the Plains Grand River Utes Western Shoshonees Ute names for Washa-kis band Bannocks Arapahoes Apaches Navajos Moquits [Hopi] Gosi-Ute White River UteJ Mexicans Ute tribe in southern Colorado Ute tribe in southern Colorado One of the Ute po-a-gunts at Uintah Ute Vocabulary [MS 1446] Persons Tau-a'-puts Old man Na-na'-puts Old man (used as term of endearment) Ma-so'-a-wuts Old woman Kau-o'-puts Old woman (used as term of endearment) Tau-wots' Man Ma'-so-its Woman Aiv'-puts Young man Ma'-mots and Ma'-mo-puts Maiden Ai'-pets Boy Parts of the Body Tu'-tsiv K w i Tu'-tsi-vwiiv Ko-van', Ko'-a Mu-tok'-av Pu-iv' Pu-ti'-siv Pu-ting'-a-ni-vw Nun-kav' Nun-kav'-a-pok-a Mo-wit'-tump, Mo-wiip' U'-i-nump Mo-wit'-tu-av Keuv Mun-sump Tim-pav' Au-ump' Tau-ump' Kwi'-u-vwuv Ku-rung' Pu-kwai'-av Po-kwai'-av No'-uv Tso'-uv-tin-nu Pai'-av Piv, Tav Pip Niimp Ka-imp Sov Pu-sap'-ump Sau-wai'-uv Pi'-a-shu'-pi-gunt Pu-rav' Tso'-uv K i p Mon'-slv Mon'-chomp Mu'-av Pu-pai'-uv Ma-suv' Pi'-a-mu-t5mp [No term listed] [No term listed] [No term listed] Ma-si'-ruv \ Mi-pum'-pa-suv/ Si-chump Yo'-vuv Pun'-ka-vu Tai'-nuv Kai'-ov Wich Ta'-un-cho-ump Ta'-tsum-tsav Num-pav' TsQv Pia'-ara-tomp Tsi'-a-mum-pav Tam'-piv Head Crown of head Hair Face Forehead Eye Eyelash Eyebrow Ear External opening of the ear Nose Nostril Ridge of the nose Cheek Whiskers Mouth Tongue Teeth Chin Neck Throat Adams apple Body Shoulder Breast Woman's breast Heart Liver Gall Lungs Kidney Belly Paunch or large belly A r m Arm above elbow Elbow Arm below elbow Wrist Hand Palm Fingers Thumb Fore-finger Second finger Third finger Small finger Finger nails Leg Leg above knee Knee Leg below knee Calf of leg Ankle Ankle bone Foot Toes Larger toe Spaces between the toes Heel 172 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Pap Ov Nium-su-av Tsu-up Yo-go-yan Blood [MS 828-b] Bones [MS 828-b] Hair on the body [MS 828-b] Wart [MS 828-b] Sexual Intercourse [MS 828-b] Terms Denoting Relationship*^ Terms denoting relationship have two forms in the nom­ inative, a special and a general; when a speaker designates a person related to himself, the form in the first column is used, but when he designates a person related to another, the form in the second column is used. It should be remarked that the form in the first column is not equivalent to " m y " (relative), but the possessive must also be used. [Powell's note.] Tau-a'-pu-an Pi'-o-wan Mo'-an To-at'-sun Pat-sit'-sun Pi'-an To-gon' To-go'-tsun Ka-gon' Ka-go'-tsun Pa-vit'-sun Skai'-tsun I-ai'-tsun Whit-sum-pi'-an I-ai'-tsun I-ai'-tsun Mo-nat'-sun Naim'-pi-won Naim'-pi-won Tan-tau'-a-vin Tan-tau'-a-vin Tan-tau'-a-vin Tan-tau'-a-vin Naim'-pi-won Naim'-pi-won Tau-a'-pu-a Pi'-u Mo To'-at Pa-ats Pi Tog To-gots' Kag Ka-gots' Pa'-vits Skaits I-aits' Whit'-sum-pi I-aits' I-aits' Mo-nats' Nain'-pi-wa Nain'-pi-wa Tan-tau'-a-vi Tan-tau'-a-vi Tan-tau'-a-vi Tan-tau'-a-vi Naim'-pi-wa Naim'-pi-wa Hu Wi Fa So Da Mo GrFa GrCh (m.s.) GrMo GrCh (w.s.) O.Br Y.Br HuFa SoWi (m.s.) WiMo HuMo SoWi (w.s.) HuBr BrWi (m.s.) HuSi BrWi (w.s.) WiBr SiHu (m.s.) WiSi SiHu (w.s.) [MS 831-a contains a list of kin terms which are very similar to those in M S 1446, except the endings. T h e manuscript is titled, in Powell's hand, "Relat ions (P. U.) worked on New System." T h e entries are the same as column one of M S 1446, except all " T s u n " endings are changed to " ts in ," and all " s u n " endings are changed to "s in ." A few terms in M S 831-a differ significantly and are given below together with two terms not found in M S 1446.] Tsi-kai-tsin Mong-wu-an Mong-wu-at-sin Mo-nat-si-gun-tin Whi-tsum-pi-an Whi-tsum-pi-at-sin [Terms not in MS 1446:] Eu-sav-i-win Mau-we-un FaY.BrSo, MoY.BrSo MoO.Si Y.SiCh (w.s.) WiFa, WiMo HuFa, HuMo SoWi (w.s.) GrGrFa; GrGrCh (m.s.) GrGrMo; GrGrCh (w.s.) In the second column the familial or mythological form is given. T h e progenitors or prototypes of the animals were gods, and in speaking of them the second form is used, and often, in familiar conversation, especially among younger persons of the tribe, the second form is used rather than the first. When the name of an animal is given to a person, usually the second form is used, but not invariably: thus a m a n who is named "E lk" would be called Pa'-ri-ats rather than Pa'-ri-a [Powell's note] . Wants Kuts Kwi-a'-gunt Wai-a-rots Sin-tik'-a-rum To-kwi'-pa To-pu'-pa Pau'-ints On Ta-vots Mu'-sits Mu-sin'-tu-kuts Ti'-ya Ti'-iii Pa'-ri-a Ta-viJn'-tsits Tu-ta'-vun-tsits Ti-a'-kuts Ku'-tsin Ka-vwa' Pi'-a-ruk Tok Nag Ka'-chits Pa-rau'-ant Tum-pwi'-chils Pan-siik' * Ton-sa' Tsok'-um Kam Ta-vwots' Tav-i-nar'-ri-gwi- nump Pu'-ni O'-gun-tav'-ats Nag Sin-av' Yo'-go-wots Animals T h e names of animals have two forms in the nominative. T h e common or correct form is given in the first column. Tso-kor' To-a'-gunt Mammals Won'-sits Ku-tsu'-puts Kwi'-ats Wai-a-ro'-puts To-kwi'-pa-puts Pau-in'-si-puts O-num'-puts Ta-wot'-sa-puts Mu'-si-vuts Mu-sin'-ti-ko-puts Ti'ats Sa-rits' Pa'-ri-ats Ta-vun'-tsu-puts Ti-a'-ko-puts Ku'-tsu-puts Ka-vwa'-puts To-so'-vo-rum Pi-a-ru'-ku-puts To-ko'-puts Na-gats Ka-chi'-iits Pa-rau'-an-tu-puts Tum-pwi'-chi-puts Pan-su'-hum-puts Tun-sam'-puts Tsok'-um-s-puts Ka-mu'-puts Ta-vwo'-puts Tav-i-nar'-ri-gwi no-puts Pu-ni'-a-puts Na'-gats \ Na-ga'-puts/ Sin-au'-av Yo-go'-vu-puts Birds Wi-chits \ Hu-si'-a-gunt/ Tsau-wich'-its Pa-gan'-skop Tso-kor'-a-puts Wau'-uts Kam-punk Antelope Buffalo Bear, Grizzly Bear, Cinnamon Bear, Cinnamon Bear, Black Bear, Black Beaver Badger Chipmunk Cat Cat, wild Deer Deer Dog Elk Fox, yellow Fox, small dark Fawn Hog Horse Horse, Pinto Lion Lion, mountain Mountain sheep Mountain rat Muskrat Mouse, stone Otter Prairie dog Rabbit, large Rabbit, large Rabbit, small Skunk Squirrel Sheep, mountain Wolf Wolf, small (coyote) Bird Blue bird Black bird Crane Chapperelle cock Chicken Duck, Mallard THE SOUTHERN NUMA 173 Tsug Kwai-nants Un-ka'-kwo-nau- ants Un-wan'-unk Ku-sav' Kwi-nau'-ants Mo Pi-wa'-si-van-um A-ta'-kunts Kwats Nu-wa'-rum-po- kuts Si'-ja Ai'-yuv Wik To-gwav' To-gwav' Pa-si'-gan Pa-kwa-i-nav Tu-vi-nup Tsu-ga'-puts Kwa-nat'-si-puts Un-ka-kwo-nau-a- puts U-vwan'-un-ka-puts Ku-sav'-uts Kwi-nau'-um-puts Mo'-puts Pi-wa'-si-van'-un- gwols Pa'-nots Ka'-um-puts Ta'-puts Kwa-a'-puts Nu-wa'-rum-po'-ko- vuts Tum'-kuch er'-en-su Si-cha'-gam-puts Ai'-yu-puts Wi-kum'-puts A-vin-to-po'-ints Reptiles Ta-ko-i-nav Pav Mo-gwi'-a To-gwav'-puts To-gwav'-puts Pa-kwa'-i-nav-its Sin-gump'-ka-chets Duck, Teal Eagle Flicker, Red shafted Goose, wild Hawk Hawk, Sparrow Owl Owl, small Pelican Quail Raven Shitepoke Snow-bird Snipe Sage cock Turtle dove Vulture Woodpecker Frog Grub Lizard Rattle snake Snake Snake, small striped water Toad Toad, horned Snake skin [MS 828-b] To-sha-sint Shau-wa'-sint Ma'-ru-nuv Kamp U-gwiv' Pong-gu'-i-nump Nun-gai'a To-nump' A'-rum-piv Kwi-av Tau-wa-su-guv Yu-imp' Yu-imp-pi nun-kai-a Tu-wop Teup\ Tuv / Pu-wi'-ur Tsam'-piv Tsi-um'-piiv Tsi'-ump San'-piv Sa'-av Sauv Tu-ump' Suv Tu-wi'-is Ok Ma-av'\ U-vits' / Ma'-vu-nun'-kai-a Nun-kaV Ka-nuv' To-ka'-nuv Flower, white Flower, blue Greasewood Greasewood Grass Grass which grows in wet places: a large species with serrated leaves. Leaf Mountain mahogany Mansonito [Manzanita] Oak Onions, wild Pine Pine, leaves of the Pine, pifion Pinenuts [No term listed] Rose bush Rose bush Rose berry Rush Sage bush Sage bush Sarvis bush Squaw bush Strawberry (fruit) Sunflower seeds Tree Tree, leaves of Tree, leaf of Willow Willow, black Fishes Dress and Ornaments Pa-gu Si-er Tu-ko'-u-er Wop So'-wip Pa-gump' Ku-mi-up Ku-ma Kiim-wi' Ku-mu'-i-vai-a To-nop Ma-nau'-a-gump To-a-sint Un-ka-sint Wa'-sint Pa-gu'-puts Ut'-um-pa'-gu Insects Ti-si'-av Un-ka'-tu-siv Mo'-pits A-run'-kats Mo'-av Mo-kwomp' Plants Bark Fish Trout Ant Ant, red Fly Grasshopper Mosquito Spider Bark, inner Cedar Cottonwood Cane Corn Corn Corn, seed of Corn cob Cherries, choke Fir Flower, Flower, Flower, dark purple red yellow Kus Na-wi'-chup Ti-si'-chump Nan-u'-chump Kwu-si'-gu-up Ti'-up Kai-tsots \ Kai'-tso-op/ Si-gat'-sop Na-ga'-op kai'-tsop Wu-si'-a kai'-tsop KQs Pats Ka'-ga Tong'-giiv Pa-guv Tu-um'-puts Ko-tsu'-tsup Yung-ump' Pi-tuv' To-av'-uv Tu-ruv' Un-ka'-nump Uo'-a Sun-tu-kuts pua' Breeches or leggins Belt Belt made of fawn's claw Belt made of buckskin Breech clout Fringe, buckskin Hat, i.e., any covering for the head Hat, woman's Hat, made from head of a mountain sheep Head dress of feathers Leggins Moccasins Necklace Necklace, shell Necklace, bone Ornament, breast Ornament, hair Ornament made of porcupine quills Ornament made of feathers for head Ornament made of snake skin Paint, black Paint, red Robe Robe, wild cat skin 174 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Robe, rabbit skin Ka'-ma-mo-a \ Tsok'-um-pu-a/ Kwi-ant'-a-pu-a Robe, bear skin Ku-tsun-pu-a Robe, buffalo skin Ti-u'-viiv Robe, deer skin Pua is a skin of any kind; Uo-a is a robe of any kind made of puas. Tag Shirt Au'-ra Vest Tseu'-i Beads Mo'-go Blanket Won'-a-mo-i Blanket, woven Tau'-shi-unt\ Pi-ka'-vats / Tu'-ta Coat Ta-pop Socks Boots Implements and Utensils O., U. tits Wu-nap' To-wu-nap' Pats-o'-a-rump Whu-si'-av Ko-yok U-wur-ri-nump Kwi-pan'-ump Op Ats A'-tsits Na-ga-ats Pa-gau Un-tan'-ump A-chiv i-u-chup A'-tsu-gun Un'-gats Un-gats, Un-ka'-sits Ko-nun-kwa Kon As Tum-pin pom-pun San-up-ku-nuv O-vi'-shuk Whu-pok'-i-nump Wot'-si-nump Na-ga'-ats To-wap kur-o-kwa Yan-tamp' Non su-i-nump Nu-kwi-pan'-ump Whu-pok'-a-num-pu-wai Nun'-chi-top K6n Su-gon' A-vwan'-u-mip Ki'-a-kon Pa'-ga-nuv Pom-pun' Po'-i-nump Tu-wi'-ump Chi-chung'-gai-nump Pa-gu-a-nump-u'-ru-a Pa-gu'-a-nump Pa-gu-num-to-nump Tum'-pin-ka-su Arrow Arrow, small Arrow head Arrow head, black Arrow heads, cement used in fixing Arrow feathers Arrow straightener Ax Awl Bow Bow, small Bow, sheep horn Bow string Bow, sinew on back of Bow, string wrapped around middle of Bow cover or sack Basket, large conical Basket, berry Basket, baby Basket for catching fish, a Bowl to boil mush in Bowl for holding cement Boat Ball used in playing the game of Whu-pa-kwo-kwa [shinny game] Bones, gambling Cup, horn Cup, wooden Comb Club, war Club used in game of Whu-pa- kwo-kwa Cane, walking Cradle Cradle, willow work Cradle shade Cradle, doll's Canteen made of bladder Drum Earth, Red (used as paint) Fork, a Fish line Fish hook Fish spear Flint, apparatus for striking fire Hu-si'-avku-nuv' To-ro'-gwi-gump Tup Mu-kwai' Ku-tu'-ni-nump Ots Wu'-na-wets Tump'-a-wets Wi'-wu-nup Kan U-ra' Wu-nu'-ri-gi-nump Te-ga'-nump Ka'-mu-wan Ta'-vu-wan Tsan'-gu-pwi-a-wa'-nump U-niiv' Kwi'-chits ChongI Tsung / Tsung-wuv Pa-an '-tsung-wuv O-gwint O-giin U-gun' Tav-o-whu'-tu-wi-nump Wiv Wiv Wiv Mar Mo'-ats Tam'-un Ku-nuv' Si'-gis Tap Pi'-chi-nump Kan Ka-ni'-a-tai-nump U-wi'-gan Ta-kwo'-i Si'-a-gots We-tu-pos' in kai nump Tum-pai-gup Kur-nav' Pa-ka'-sump Ka-vwa'-si-gup Pi-ar-ru-um-pwi-a Tats-i-no-i-nump Nun'-chi-top Pan-a-tsits U-nau-wit-sup U-wa'-pa-chum-kunt Ka-pi-shai-nump Tum-pu-u I Tum-pi'-gu/ Tum-pi-yu-ku-vav Spu-gup Mo-i-cha-nump Tu-wi-ri-nump Pam-pu'-ni Feather bag Gambling sticks Gambling sticks (2 large, 2 small, 8 long comprise the set) Instrument of bone for making arrow heads Instrument for kindling fire by friction Jug, water (large) Knife, stone Knife handle Lodge Lodge pole Musical instrument (notched stick) Measure or scales Net, large rabbit Net, small rabbit Nets, sticks for holding Paint pouch Pan-roasting Pipe Pipe stem made of wood Pipe stem made of reed Quiver Quiver Quiver Rabbit, hook String of which nets are made String, material for making String, Plant from which the material for making is gath­ ered Stone, large mealing Stone, small mealing Sinew Sack Spear Shield Sling Tent Tent pin Tent, a brush Tray to roast seeds, large Tray for holding water, mixing flour, etc. Whip or switch Bridle Bag Blanket, saddle Crupper for horse Canon [Cannon] Churn Cane, walking Canteen Cap, percussion Cartridge Coffee pot Gun Gun cover Girth Hobbles Hoe Kettle, brass THE SOUTHERN NUMA 175 Pi-ka'-ga Tsup Ti-suv^ Nan-wu'-chup Kwa'-ku-nuv Pu'-i-nump Pur-ar-um-pi To-pits-um-paJ Ut Wich suv I Wa'-na-suvJ Ka'-ri-nump Ka'-ri-nump u-ta-ka Ka'-ri-nump i-ti-up Tok'-vwi-nump Sku-i-nump wets \ Na-gar-i-num wets/ Pu'-na-nump A-vwot'-si-chun-ga-nump U-im-punk (pine house) Leather Lasso Pouch for percussion caps Pouch for tobacco Pencil Pistol Ramrod Rope Saddle Saddle pommel Saddle fringe Saddle bags Scissors Spy glass Umbrella Wagon Firmament and Meteorological Phenomena Pa'-gu-ner'-int Pa'-gu-nuv Un-ka'-pa pa'-gu-: Tu-wip nun'-si-gu Pa'-gu-na-ga-ru U-nu'-vu-wi'-ri Pa'-iimp Ku-wa'-ru Ti-u-sup\ Pa'-kup / Wa-run'-ti-ner | Pa-nuk'-wi-suk / Mo-a-to'-a-puts To-ro'-up-a-ti I-ung'-wi Pu-tsiv kwe'-chup Pau'-u-wa Pa-ro'-a-wun-nur To-gum'-pai-av Tav'-wi Pu'-tsiv Nu-wav' U-nunt'-ni [ Wa-run'-tin/ Ni'-ur Tu-ru'-nu-wu-nur ner-int (nearly (star dead) dung) Clouds Clouds, shining Clouds of sunset, red Earthquake Fog Frost Hail Horizon Ice Lightning Moon Moon, half Moon, crescent Meteor Rain Rainbow Sky Sun Star Snow Thunder Wind Whirlwind Time Tu-gwur'-rint Tu-mur'-rint Ta-vwait' To-gwa'-nait Ti-sant Tav-wi-mau '-a-shi Wech'-kut Wech'-kut-tav'-wi To-a'-ta'-vwait Tau-vai'-au-kwo-i Tav'-vi ai'-kwi Tu'-tsi-gijp To-vai'-a-kup To'-a-to-gwun Day, a Year, a Day Night Dawn Sunrise Morning Mid-forenoon Noon Afternoon Sunset Dusk Evening Midnight Nau-mu-keu Kew Ki-aung Avw-tav-vi \ A-ra-va / Taik Pi'-na-taik E'-tis Av Pi'-nunk Ta'-mijn (has one moon) Tats (has five moons) Yu'-gwun (has one moon) Tom (has five moons) To'-ker To-si-a'-kar Sin'-ti-gar Sin-ti'-a-kar Tsau-wa'-gar Tsau-wa'-si-a-kar Tsau-wa'-gar Tsau-wa'-si-a-kar To'-wa-gar To-wa'-si-a-kar Un-kar Un-ka'-si-a-kar Si'-gar Un-to'-ker To-sha'-gar To-sha'-si-a-kar U-wa'-kar U-wa'-si-a-ka Day before yesterday Yesterday Today Tomorrow Day after tomorrow Past time Present time Future Spring Summer Autumn Winter Colors Black Blackish Brown Brownish Blue Blueish Green Greenish Purple Purplish Red Reddish Roan Sorrel White Whiteish [sic] Yellow Yellowish Geographic Terms Nu-kwint'-its Tu-wi'-pu-um na'-ri-a Na'-ri Nu-kwint' Wip We'-wun-gunt Mu-kwa'-ni-kunt Kai'-va-go-gwa Wi-gav' Pai'-av Ka-va'-kits Tu-wi'-pu-a'-va Tav-wi-man-wi sha-punt Pa'-kup Pa-no'-av Si-ga'-ru ] Wi'-a-gunt \ We-wav' J Tum-pwi-si-gya'-gunt Ti-av Ti-ra'-tu-kich Tum-pwi'-tu-kich Kai-vir'-i-wip Ka-rlr Pa-na'-si-gai-ga Pa'-ka-rlv Pa-ka—ri'-tsits Brook,a Boundary of a country Boundary; line of separation Creek Canon Canon Cliff Cliff, a mountain Cliff, brink of Cliff, face of Cliff, notch in face of Country East Fissure, a huge Glen, a (a small grassy glade having an outlet) Gulch Gulch in side of mountain (very steep) Gulch, foot of Ground, a plain space of Ground, a stony piece of Hilly country Hill, steep, cone like Island, an Lake, a Lake, small 176 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Kaivw Ka-ri'-tsits \ Pa-tur'-nintsj We-gav' Pai'-av Ka'-ni-gav Tu-av' Tu-kav' Ka'-ni-gav Ko-yo'-kwach Mu-a'-gu Pi-av'-a-ga'-riv Mountain Mountain, small Mountain, summit of Mountain, side of Mountain, foot of Mountain, crest of; edge of spur Mountain, flat summit of Mountain spur, foot of Mountain sink or hollow in (no outlet) Mountain pass or notch in Ocean, the' Wa'-pa-we-yu'-ints Pa-mu'-kwa-ninch Pa-ru'-nu-wich Tu-an'-av Spi'-kunt Spits'-i-kunt Tav'-i-wav Ko-mip U-ru'-kits Mu'-av Po Niim-po Pool, rain water Peninsula, a Ridge, a Spring Spring, small Slope, sunny Slope, shady Slope, gentle, between Wi-gav and a sharp crest below Slope, gentle on side of valley Trail Trail, Indian M A P 8.—Section of northern Utah indicating location of Ute and Gosiute place names. THE SOUTHERN NUMA 177 ij {io) \ i^i / ' i- ^ M . . ; . : • . ; " . • • n ! V.^ i J W// UTAH W U I N "^ f i f " L '^ \ • ( r Y 0 M 1 N G ^ / ; - - ;7 r ; - ; • , , /^ .'^ ,•. '/A s ],,,M V ''"ivNv- '\ \. S '••• •\"'' '1''"' ..-I ' 3 ^ \ ^ . . • • • • • • ' ! I r'~\ .^ "^^ /^ ; -^ '^^ . ® .<^^<^ \ ^ b . \ • 1 o \ c;7~v^ 1 Q ^ r- i J) ; a: V ' •^ -•^ •^^ w" 5 r^ ""^ ! M A P 9.—Section of northeaistern Utah indicating location of Northern Ute place names. 178 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Yu-o'-kuts\ Yu-av' j Pa-ku'-kwich Tav-wi-au-kwi-punt Valley Water fall, a West Geographic Names [MAP 8] [1] Tav'-o-kun [2] Tum-pa-no'-ag\ [3] Tum-pwan'-o / [4] Tum-pai'-uv [5] Nu'-nu-kwint [6] Pa'-sa-so'-its [7] Pi-ki-kwa-nur-rum [8] Pa-gump' [It is not clear which spring(s) Powell refers to. There is a large complex of springs north of Hobble Creek, the Wheeler Springs, as well as Fulmer Spring and Clyde Spring south of Hobble Creek; all are southeast of the town of Springville.] [Additional place names from M S 2247-d:] City, Salt Lake (Utah) City, Provo (Utah) City, Springville (Utah) American Fork Creek at Amer­ ican Fork, Utah Battle Creek at Pleasant Grove [Utah, location uncertain] Spanish Fork Creek at Spanish Fork, Utah Spring near Springville, Utah Thistle [A small settlement, now a railroad siding, in Spanish Fork Canyon.] Soldier's Fork of the Spanish Fork Lake Fork of the Spanish Fork [9] Kwa-nat-sits Pa-rum-pi- kom [10] Un-kai-to-nump (Red Rock hole) [11] Nus-kup (Shoulder blade) [It is not clear what Powell means here; possibly he is referring to the main section of Spanish Fork Creek below the confluence of Thistle Creek and Soldier's Fork, i.e., that section of the stream between the Wasatch Moun­ tains and U tah Lake.] [Terms not shown on m a p 8:] Pa-vu'-gwap Kwu-sa'-rump nu-kwint Po-an spi-kunt Kwu-sa'-rump River, Sevier River, east fork of Sevier Spring south of Payson, Utah [possibly Holladay Springs] Valley, "Grass" (Utah) loca­ tion is uncertain; there are several "Grass" valleys in south-central Utah] [Other place names, see M a p 9] [1] [2] [3] [4] [5] [6] [7] [8] [9] Tsau-war-nav-its A-kum'-pu-wo'-kuts (Sun Flower Valley) Kwich-a-to'-puts (Dung Rock) P i - a p a \ ,j ^ N, '^ ) (Large water) A-vwa-paJ U-in-ta nu-kwint Yam'-pa-pa Ashley's Creek, Uintah Valley Park, Brown's [Brown's Hole] Pass, Kuchatopa [Cochetopa Pass, southwestern Colorado; not shown on map] River, Green River, Uinta River, Yampa [Map 1] [10] Kop-spa'-kuts (Sooty hole) River, Duchesne, a fork of the; A deep black cafion through which it runs gives it its name [Duchesne Canyon]. [11-14 not shown on M a p 9] [11] Ka-shu-nu-kwint [12] So-rin' nu-kwint [13] So'-wits spi'-kunt [14] Pa-gu nu-kwits'-s'ts [15 On'-tir-ri [16] TQm-pwi-shu-ko-vats [17] Wa'-ka-ri'-chits [18] Wa'-ka-ri'-chits [19] Un-kar'-mu-kwa'-nits Brush Creek, north of Uintah Valley, Utah Cottonwood Creek, Uintah Valley, Utah Deep Creek, north of Uintah Valley, Utah Farm Creek, Uintah Valley, Utah Nine Mile Creek, south of Uintah Vafley Creek at Uintah Reservation, Uintah Valley [location un­ certain] Hills near Dodds Ranch— Yellow [location uncertain] Hills east of Green River— Yellow Hills east of Green River—Red (Bad lands) [It is unclear here whether Powell is referring to Green River Station, then in Wyoming Terr i tory, to Green River, Utah , then usually called Gunnison's Crossing, or to the Green River itself.] [20] Un-kar'-mu-kwa'-nits [21] Yu-nakaiv [22] Pa-ri'-a-gaip [23] Kan-ka'-ri Po-a-wi No-mai Tu-wis'-si-ai ] Tu-wis-si-ai-um !• Tu-wis-si-a-kai J Nu-vu'-ti-gai Tau-wai' Nau'-wu-ti-a Spu'-i Spu-i-um J Spo-kai Po-av'-kai ] Po-av'-kai-um , Po-av ka-kai Hills in Uintah Valley—Red (Bad lands] Mountains, Uintah Mountains, Sierra La Salle [La Sal Mountains] Mountains or butte southwest of Uintah Reservation [Le­ land Bench?] Sorcery To practice sorcery To cure the sick by sorcery To give for being cured by Doctor To bleed To sear for purpose of driving out evil spirit To scarify To scratch with claws of bear, etc. To prepare a charm to kill an enemy A-vwim'-paL^j^.^^ water) River, White A-vwit-siv J Mythological Na'-ru-gwu-nup Mythology, one who tells Tav-i-nar-gwi-nump Ta-vwoats To-i-nar-i-gwi-nump Man with stone shirt Tum-pwi'-chits Stone Man Tok (very large people) Rock Rovers U-ni'-pits Very small people THE SOUTHERN NUMA 179 We '-pu-kwa-nu V Pa-ga'-pits Si-kor-an-tau-ats Yu-wai'-nup Su-vai'-nup Kwi-ai'-nup Wa'-u-nup O-au'-nup Sin-a-nup Wa'-vuv Ko'-tsuv Ko-i-na'-gu-mi Au'-in-sau-wus To'-gwuv Pa'-tsau-was Pan'-suk Mo-go'-av A'-gaits Na-gun-tu-wip \ Na-gu-un-tu-wip J Tu-wi-pu-ru-kwa po [ Tu-wip pu-ru-kwa-po-guntj Pa'-kup Na-gum'-pa-sug Pat-suts E'-nu-ints-i-gaip U'-ru-ment U-rit'-si-gaip Kwi-pan'-ump ur-ur-ment Pi-sav' Tu-rav' pi-sav' Ka'-ni-pi-sav' To'-ats Ung'-av Au'-av To-vwav' Tso'-op Pan-uk'-ur-in-skoi Pa'-na Pu-pa U'-pa Na'-aint Pa-vo'-ki-kent San-wop' pi-kun'-ki Wi'-tsuts Kan Wi'-tsun ka-niv Ka'-ni-ga Ka-ni'-pu-gaip Tum-pu'-wa Wa'-av Pi'-shots Ku'-tsum-punk Ka-vwa'-ra-ets Ku'-tsum-ga'-ro-ets Tu-gu'-i Ancient woman of the sea Mermaids Crane's boy Spirit of the pine Spirit of the Cottonwood Spirit of the Oak Spirit of the Cedar Spirit of the Fir Spirit of the Aspen Spirit which gets in one and gives a cold Spirit which gets in one and gives syphillis Spirit which gets in one and gives consumption Sprite of the Pines Sprites of the Mountain Good little beings who live in the water Good large beings who live in the water Ghosts Great fish living in lakes Home of the departed spirits Underground passage to Na- gun-tu-wip [land of dead] Chasm or fissure in Na-gun-tu- wip Bridge over the above chasm Bat God; presides over part of Na-gun-tu-wip Nouns Ancients, the Arrowmaker, an Arrovv'-maker, an old; i.e., one who has made many arrows Ax-maker, an Animal, an Animal, a wild Animal, a domestic Animal, young of Animal, forequarters of Animal, body section of Animal, hindquarters of Animal, fat of Blacksmith, a Bread Boundary, a Blaze, a Bubbles of water Belly ache Bottle Bivuoac Bivuoac, an old Bivuoac, place of Bivuoac, deserted Bullet Back, the. The rear Child Cattle Colt Calf Cache Wai-ge Su-pui'-i-kai\ Kwa-ti-ka'-kai / Wai'-gi- ni-av Nau-wo'-kwi ni-av' Sho'-pu-ni-av'-i-uml Sho-pu-av'-i-um ( A-wot ni-av' J Ni-av' Ka'-pi Nu'-ru-gai Ku-kwiv Twa'-vwav Po-kunt um-pa'-ta-kan Ti-au'-wi-ga U-nau'-wit-sup Yav'-a-o'-kwich I-vi'-gunt I-vwi'-tsi-gaip Nu-nu'-shi-gunt Yu-ru'-up U-kiJmp' Kwe'-chup Ki-up'-i-swav To-gwur'-ri-ki Nu-kwint'-i-kunt Wik'-unt; U-wik'-unt Ku-ni'-ni-nai \ Pi-kau'-we-pa/ San-gun'-ni-kai To'-ni-kai Pi-vi'-a pun-gu'-ni-kai Yo-go'-wan we'-pa Tsa-ko- we'-pa Ku-'ma-we'-pa Ma-ma-ko-ni-kai Wai'-yijs we'-pa Nar'-ru-wich Nar'-ru-gats Sa-ri'-tsi-nun-kau'-av Sa-ri'-tsi-nump Yav'-in Ti-ka'-kunt Po-a'-gunt O'-tsi-geu Tu-wip' Na'-ni-chant Tsau-wa'-gant Nu-pav' Kwo'-a Ku-wa' Tin-a' Kuts-u'-wa Tu-giiv' U'-a-kunt Yun'-a-wints U'-ai-nu-ints Eu-up Kun Hu-si'-av Tu-siip' Wi U-vin'-kwi-up Ti-kop' Pai'-av Council Chief of council Chief, War Chief of confederacy Chief Coffee Convalescent, a Coal, a Cold, a; a cough Church Corner, angle Caps, percussion Coward, a Drinker, a great Drinker, a great; i.e. one who drinks a great deal Dreamer, a great Door Dust Dung Doll Darkness Ditch Dancer Dance, scalp Dance, woman's scalp Dance, war Dance, naked Dance, love Dance, limping Dance, corn Dance, bear Dance in pairs Dwarf, a (said of man, tree, etc.) Dwarf, a (used familiarly) Dog's ear Danger Eater, a great Exorcises, one who Enemy Earth Echo Egg Edge End (top) of tree, log or stick End (base) of tree, log or stick End (of a string) Friend Farmer Farmer Farmer Farm Fire Feather Flow Flood Fence Food Face, the front 180 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Nai'-i-ki Nai'-chi-giip Nu-ra-gwunt Yu-up' Na-vwi'-nump Mu'-ing-kent \ Na-mu'-ing-kent / Kai-tso-up ur'-ri-ment Tu-na'-kunt Tu-wa'-kai-unt Tu-nunts' Pu-ran'-un-gut Kwi-nun'-gut Pa'-kuts Nun-ga'-vot-si pa'-kuts Tu-ra'-wop-tik Ap Pan'-tsi-go Ti-ka'-kon Nu-um-pa Pan-nuk'-ka Su-wai' Skwi'-nump Kiis-ur'-ru-ment Kus-i'-tsi-gaip Tu-wis'-sa-ruk-unt A-wok-tum-pa-int Mo-a'-pu-gunt Sa'-kuch Na'-ri-a Ho-ran' Kan Nain'-tu Um-pa'-gan Yu-in-ta nu'-ints um-pa'-gan O'-vints Uai'-ti-kyeu U-ra-nog Pu~er'-ri-nump Na-tsi-gu'-tsi-gaip A-vwant'-ni in-yi'-a-gunt No-um'-pa Ma-shut'-kwi-unt A-miint' Ski'-va-gunt Nan-tum-pa'-a-gunt Tiim-pwi-po-a'-gunt U-wi'-a-gunt Sku'-pu-gunt Mo-a'-pu-gunt Nan'-tu-gwunt Pi-av'-i-au'-wi-gunt Ut-ten-nu'-ru-wunt Ka-vwa-non-si-a-gunt Ka-vwa-non-si-ga-ri-gaip Po'-kunt-i-no-vi-ri-chu-ment Po'-kunt-i-no'-vi-rir Pa-a-tsi-gaip Gambler Gambler (One who gambles continually) Giver, a (an Indian agent) Grease Glass Guide, a Hatmaker Hunter Hunter, a good Hunter (One who hunts con­ tinually) Hand, right Hand, left Hole Holes in ears Half Horn Handkerchief Hotel, a; an eating house Interpreter Iron Joy Key Leggins, maker Leggins maker. One who makes leggins continuously Liar, a Liar, a (many mouthed) Liar, a (a braggart, a foolish person) Liar, a (full of holes) Line, mark or boundary Limit or extent Lodge Light Language Language, Uintah Log Law, a rule; a saying Law Lover, a sweetheart, male or female Man who runs races Man, a rich Man who understands language Medicine man Man, a drunken Man or woman, a garrulous Man or woman who scolds Man who cannot be hit with arrow or bullet Man, a singing Man, a proud Man, a bragging Man who whips his wife Man who is afraid of his wife Man, a generous Man who races horses Man who races horses continually Man who carries the mail Man who bears a paper Man who travels continually Um-pa'ta-wi-unt Su-kat'-si-gaip Tu-wi-pu-ru-kwa-int Kwa-ti-gai-gunt Kwa-ti-gai-tsi-gaip No-vo'-kwi-chi-gaip Pais-ur'-ru-ment Pa-shut-kwiv To-kwav' Wi'-up Tu-sump' Sap Na-vwin'-ump U-wi-gwun Shau-wi'-gun Tu-ra'-go-a-wunt Pa-ra'-go-a-wunt Yu-a-ra'-ga-awunt Ni'-a To-v6r Pa-si'-o-or Pwi'-a-pa-unt Ka-nun'-ka-wi-unt To-a-pa'-nunt Ka-um'-pa-to-wi'-ant U-wa'-pa i-vwi'-gi-ment Pi-kun'-ki Ti-ya'-gunt Kwi-a'-gunt Ku'-wa Nu'-au Ka' '-va-nu'-ints-en Yu'-a-nu'-ints-en Go'-si-its [no term listed] Nu-pop Ka-vwa'-p5p Ka'-ni-p6p Pa'-pop Whi-chun Tsu'-ri U'-ra-kunt Pu'-a-wun Na-vu'-ni-ke Na-vu'-ni-kwint Pa-ump' Pi-ti'-tsi-gi-nump ( Pu-si'-yuk / Pa-nuk-ka-rin-pu Pu U'-im-punk-a-pa Ta-ma'-pu Ta'-tsa-pu Yum-pa Tom'-o-pu Ta-rit'-si-gaip So-iimp O'-vits A-vwav' Man who talks, a speaker, sometimes an orator Man who talks two ways continually Man who goes under the ground Man who smokes a great deal Man who smokes continually Man who swims continually Moccasin maker Medicine Meat Mud Mud, dried Mush Mirror Match, friction Manifold Middle part Middle of stream Middle of valley Name, a Noise Noise of water roaring One who is blind; blind One who is deaf; deaf One who is lame; lame One who cannot talk (said of a child; sometimes said of a man who has nothing to say in the Council) One who drinks whiskey Pain Place where deer stay Place where bears stay Point, end People People, Mountain People, Valley People, Squalid Picture Picture of a person Picture of a horse Picture of a house Picture of water Potatoes Pepper Pit, a Relatives Reflection, a Reflection in water Reed Rattle of snake Railroad Road Road, wagon Road, Spring Road, Summer Road, Fall Road, Winter Shirts, he who continually makes Sand Stick Shadow THE SOUTHERN NUMA 181 A-vwav' Ti-ri'-va-vu Ter'-ra-wot-se O wi'-av Pa-nat'-sin-kai Ma-mo'-ko-ni-kai Na-wo'-ko-wi-av Kav-wi-av Tu-wu'-ni-kai Kwi-ni'-ni-kai Po-a'-kai Ta-ga'-pu Go-a'-tsits To-ga'-pu-in \ O-a'-sich Pai-yu'-go-tsits Shade Stump Step, a; a pace Song Song, love (men lead) Song, love (women lead) Song, battle Song, marching Song, war Song, scalp Song, sorcery; a chant Servant Slave Slave This term is derived from the fact that the Ute slaves were principally captured from the Pai Utes [Powell's note]. I-ai'-kwi-pu Pu'-a Kwi-ant'-a pu'-a Ku'-tsumpu'-a Kop'-slv Tav-wi- nu'-a U'-av Tiimp Tum-pin wu-nir' Tu-win- Pu-Iv' Ta-miimp U-wiiv' Pi'-ur-kai-nump Ai'-ya-nump Po-kunt-in-i'-ya-kan Pi-av'-a Pa-na'-ai-yu-nump Nam'-pav Pu Ko'-op To-kwop' Sau'-a-gwop Pals-iiv' Kwa-siv' Pu-au Swe'-tump Sip Pi-er'-ru-gwe Pa O-gwin'-uv Kav-av-ai Tu-um'-nok-unt Po-i Ku-rut'-tu Tsuv'-a-nuv Ki-sav' 1 Ku-song'/ Ko-kwap U-wu'-pa Wip-tsik'-a-nump Mu'-a Pa-ant'-ni Soldier Skin, a Skin, a bear Skin, a buffalo Soot Sunshine Salt Stone -nuv Stone, standing Seeds Sinew Soup Sugar Swing, a School house Sea Torchlight Track Trail Tobacco Tobacco, black Tobacco, native Trunk; a case usually made of the skin of an elk and used as a trunk. Tail of animal Tribe Thing, a worthless Urine Woman-wanter, a Water Wheat War whoop Wall Writing Well of water Witch Wing of bird Wood Whiskey Whip, stage driver's Adjectives Ahead Alive Ma-nu-ni Ma-hu-ni-um Kuch-ai'-yu-unt Hu-'vi-nun-ki'-ca Ai'-yu-unt Mo-a'-ga-munt Nau'-um-p6n (animate) \ Nau'-um-pan (inanimate)/ Sd'-i To-ko'-nintsl No-ko'-mintJ Whu-top'-in-kur\ Pan-tu'-pin-ur / Pan-gu'-nu-pits Shi-nam'-pan Mit Yu-wum'-pun Tin-tsi-gi Shu'-gur Tot-sai'-i-ni-ki Tu'-kive To-gwur'-ip I-ai-kwa-pu I-ung-wi Nam Pi'-aung Pun'-ka Non'-u-shu-in Mit Yu'-gur Tu-gu'-vu-ga Ti-us' Nam'-pav kong'-gi Pu-tsok'-ai-um Paiks \ Pai-is / Yav'-in-pun Ut Ut'-tin (animate \ Ut'-tu (inanimate)/ YQv A-want'-ni Pau-pu'-nu-tits Pa-ti'-unt[ Pu-ti'-ai / Pa'-ant Tim-tsi-gar Kuts-un'-gi Ti-gi-ai Pan'-ur-i-gi-ai To-gwur-i-gi-ai Ta-vai'-it Pa-nap' To-o'-pits Yu-ni'-ga Si'-pun Pa-un-ga A-vovvt' San'-gi Pa'-to-wunt Kwi'-am-int Ku-mong' Pa-wi'-ur-rl Nai Nu-ro-a-vant (the middle one) All, animate [MS 828-b] All, inanimate [MS 828-b] Bad Behind Beautiful Bitter Beautiful Cold Crooked Circular Cylindrical Curious Distant Dangerous Difficult Durable Dirty Deep Dark Dead Dead (almost, said of waning moon) First Female Fast Few Far Fat Friendly Frozen Footsore Full Few, little Fearful, frightful Good Good Greasy Great quantity Globular Heavy High Hard Hot Hungry Hungry for bread! , , ^, ^ • ; used as verbs Hungry tor meat J Light by sun Light by fire Low Limber Light, not heavy Level, smooth Large Lame Long Left (hand) Male Muddy Mad Middle 182 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Paing-wus Pyu'-a-gunt Cha-at'-chi-vits Na-va-puts\ E-tump / Kau'-o-puts Na'-mi Na-mi-su-yes Na-mi-wai'-en O-i-ai'-pu Ta-a'-puts Ai'-i Ma-na-ga To'-a Kwa-siing Pi-kip' Pu-ram'-int Mi-a-puts Wi'-chu Pik-a'-ga-mi Pi-er'-gwa-ni Sa-niv Tun-si To-ko'-a-puts Shu'-gar Pai-i'-gwe Ko-chu'-min-kwa- Pu-kun'-ki Na-ga-mi Kwo'-a-gunt Pun-ka'-ro Ni-a-puts Tsa'-ga-vok-i Pa-an'-gur Tu-mun'-ti Ta-kai'-ni-ki Pu-ant Tu-gu-nur-u-ai Sum-pi'-uk Pu-viin'-san-ik Tu-wit-sit Sant Pau-wur'-re Yu-ur'-re Nu'-ru-gai Nu-ap'-u-vik Tu-ip'-its Su'-yuz Wai'-en Pai'-en Whot'-su-in Mon'-i-gin Na-vai'-en Na-vai'-ka-ven Wa-a'-tsu-in -pu So-wa'-ro-um-so-in Tom'-so-in So'-kus spin'-kwa- Wa'-kuts spin-kwa Pai'-kuts spin-kwa Whot'-sut spin-kw Mon'-ig spin-kwa- unt i-unt -unt a-unt •unt Many, much Married Near Old (applied to old men as a term of endearment) Old (applied to old women as a term of endearment) Only Only one Only two Poor (lean) Poor (worthless) Pretty Prickly Right, correct Ripe Rotten, not good, sore Right (hand) Small Small (said of dog, horse, etc.) Sweet to the taste Sweet to the smell Slow Sdff Short Strong, stout Soft Squalid, dirty, poor Sore, sad, sick Sick Sharp Swift Stingy Slender Smooth Thick Thin Tall Thirsty Tired Transparent True Unrope [untie] Wet Warm Well Wicked Young Numerals One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Na-vaik' spin-kwa-unt Na-vai'-ka-vun spin-kwa-unt Wa-a'-tsuk spin-kwa-unt So-wa'-ro-um-su spin kwa-unt Wom'-so-im Pai'-em-so-im Whot-so-im-so-im Mon-i-gin so-im Na-vai'-em-so-im Na-vai'-ki-vum-so-im Wa-a'-tsu-im-so-im So-wa'-ro-um-so-im Su-kus-mo Wai-ku-mo Pai-ku-mo Whot-suk-mo Mon'-ig-mo Tom-suk-mo Sixteen Seventeen Eighteen Nineteen Twenty Thirty Forty Fifty Sixty Seventy Eighty Ninety One hundred Two hundred Three hundred Four hundred Five hundred One thousand A Ute in counting to himself turns down, first, the little finger of the left hand for " o n e , " then the next finger for " t w o " and so on, the left t h u m b for "five" the right t h u m b for "six," the little finger of the right hand for " t e n . " T h e same fingers that are turned down in counting are ex­ tended in stating a number and when this number is more than five the thumbs are brought together tip to tip ex­ tended, and, in showing the palm is turned to the front [Powell's note]. Ordinals Na'-mu-pu-a Nu'-u-rau-a-vant Pai'-kwi-punt Whot-su'-kwi-punt Ma-ni-kwi-punt Na-vai-kwi-punt Na-vai-ka'-vai-kwi-punt Wau-whot'-su-kwi-punt Su-war'-ri-um-su-kwi-punt Tom'-su-kwi-punt So'-kus-spin'-kwa-vunt Wa-ku-spin'-kwa-vunt Pai-ku-spin'-kwa-vunt Whot-su-ku-spin'-kwa-vunt Ma-ni-ku-spin'-kwa-vunt Na-vai-ku-spin'-kwa-vunt Na'-vai-ka'-vi-ku-spin'-kwa- vunt Wau-whot-su-ku-spin'-kwa- vunt Su-war-ru-um-su-ku-spin '-kwa- vunt Wam-su'-kwi-punt Pam-su'-kwi-punt Whot-su'-um-su'-kwi-punt Mon-i-gi-um-su'-kwi-punt Na-vai-um-su'-kwi-punt Na-vai-ka-vai-um-su'-kwi-punt Wau-whot-su-um-su'-kwi-punt So-war-ru-um-so-in-su'-kwi- punt So-kus-mo'-vunt Wai-ku-mo'-vunt Pai-ku-mo'-vunt First Second Third Fourth Fifth Sixth Seventh Eighth Ninth Tenth Eleventh Twelfth Thirteenth Fourteenth Fifteenth Sixteenth Seventeenth Eighteenth Nineteenth Twentieth Thirtieth Fortieth Fiftieth Sixtieth Seventieth Eightieth Ninetieth One hundredth Two hundredth Three hundredth THE SOUTHERN NUMA 183 Whot-su-ku-mo '-vunt Mon-i-gu-mo'-vunt Na-vai-ku-mo '-vunt Na-vai-ka-vai-ku-mo'-vunt Wau-whot-su-ko-mo'-vunt So-war-ru-ku-mo'-vunt Tom-su-ku-mo'-vunt Four hundredth Five hundredth Six hundredth Seven hundredth Eight hundredth Nine hundredth One thousandth Pronouns Personal Pronoun FIRST PERSON In the list, the letters, S. D. and P. refer to "Singular," "Dual, person spoken to and speaker," "Dual, person spoken about and speaker," and "Plural, speaker and two or more others, or simply two or more others." S. D. D. P. S. D. D. P. Nu Tam Niim Tau Nu'-nai Tam-: Niim' Tau'-" i -wi wi Nominal ive Case I Thou and I He and I Ye and I Accusative Case Me Thee and me Him and me Ye and me S. D. D. P. S. D. D. P. S. D. D. P. Possessive Case (Designating possessor) Nu'-ni Tam'-i Niim'-wi Tau'-wi My Mine and thine His and mine Ours (Designating animate object possessed) Nu'-ni-ung Tam'-i-ung Num'-wi-ung Tau'-wi-ung My Mine and thine His and mine Ours (Designating inanimate object possessed) Nu-ni-ur Tam'-i-nur Niim'-wi-ur Tau'-wi-ur My Mine and thine Hers and mine Ours (Denoting possession of the whole) Nu'-ni-us Tam'-i-us Num'-wi-us Tau'-wi-us My Mine and thine His and mine Ours S. Um D. Mun P. Mun SECOND PERSON Nominative Case Thou Ye two Ye s. D. P. fjn-wi Mu-ni Mu-ni Accusative Case Thee You You s. D. P. tJm-wi Mu'-ni Mu'-ni Possessive Case (Designating possessor) Thy Your Your (Designating animate object possessed) Um-wi-ung Mu-ni-ung Mu-ni-ung Thy Your Your (Designating inanimate object possessed) Um'-wi-ur Uu'-ni-ur Uu'-ni-ur Thy Your Your (Denoting possession of the whole) s. D. P. S. D. P. S. D. P. Um'-wi-us Uu'-ni-us Uu'-ni-us Ung'-us U-miis U-miis tJng-wai-us U-mu'-us U-mu-us Thy Your Your THIRD PERSON ANIMATE Nominative Case He They They Accusative Case Him Them Them (Designating possessor) S. Uai'-us His D. Ua-mu'-us Their P. Ua-mu'-us Their (Designating animate object possessed) s. D. P. Uai-us-ung-ung Ua-mu'-us-ung Ua-mu'-us-ung His Their Their (Designating inanimate object possessed) s. D. P. Uai'-us-ur Ua-mu'-us-ur Ua-mu'-us-ur His Their Their (Denoting possession of whole) Uai-us Ua-mu-us Ua-mu-us His Their Their 184 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 s. D. P. U-riis' U-riis' U-rus' THIRD PERSON INANIMATE Nominative Case It They They Accusative Case S. U-ru'-us, or U-kwai'-us It D. U-ru'-us, or U-kwai'-us Them P. U-ru'-us, or U-kwai'-us Them Possessive Case (Designating possessor) s. D. P. S. D. P. S. D. P. S. D. P. S. D. P. U-kwe'-us U-kwe'-us U-kwe'-us (Designating U-kwe'-us- U-kwe'-us- U-kwe'-us- ung ung ung (Designating U-kwe'-us- U-kwe'-us- U-kwe'-us- •ur •ur •ur Its Their Their inanimate object possessed) Its Their Their inanimate object possessed) Its Their Their (Designating possession of the whole) U-kwe'-us U-kwe'-us U-kwe'-us Ing Im Im Ing'-yai I'-mu I'-mu Its Their Their Demonstrative Pronoun Nominative case This (animate object) These (animate objects) These (animate objects) Accusative Case This (animate object) These (animate objects) These (animate objects) Possessive Case (Designating possessor) Ing'-yi This person's I'-mu These persons' I'-mu These persons' (Designating animate object possessed) Ing'-yi-ung I'-mu-ung I'-mu-ung This person's These persons' These persons' (Designating inanimate object possessed) Ing'-yi-ur This person's S. D. P. S. D. P. S. D. P. S. D. P. S. D. P. I'-mu-ur I'-mu-ur Ing'-yi-us I'-mu-us I'-mu-us These persons' These persons' (Denoting possession of whole) This person's These persons' These persons' Nominative Case s. D. P. Mong Mom Mom That (animate object) Those (animate objects) Those (animate objects) Accusative Case Mong'-ai Mom'-mu Mom'-mu That (animate object) Those (animate objects) Those (animate objects) Possessive Case (Designating possessor) Mong'-ai That person's Mom'-mu Those persons' Mom'-mu Those persons' (Designating animate object possessed) Mong-ai'-ung Mom'-mu-ung Mom'-mu-ung That person's Those persons' Those persons' (Designating an inanimate object possessed) Mong-ai'-ur Mom'-mu-ur Mom'-mu-ur That person's Those persons' Those persons' (Denoting possession of the whole) Mong-ai'-us Mom'-mu-us Mom'-mu-us That person's Those persons' Those persons' Nominative Case (Inanimate) s. D. P. Inch Inch Inch In'-chu In'-chu In'-chu This thing These things These things Accusative Case This thing These things These things Possessive Not Found Nominative (Inanimate) s. D. P. Mar Mar Mar That thing Those things Those things THE SOUTHERN NUMA 185 s. D. P. Ma'-ri Ma'-ri Ma'-ri Accusative Case That thing Those things Those things Possessive Not Found Interrogative Pronouns Nominative Case s. D. P. s. D. P. S. D. P. S. D. P. Ung Ung-um Ung-um Ung-ai Ung-um-u Ung-um-u Ung-ai Ung-ai-um Ung-ai-um Who Who Who Accusative Case Whom Whom Whom Possessive Case Whose Whose Whose Indefinite Pronouns Ung-i-shump Ung-um-i-shump Ung-um-i-shump Nominative Case Whoever Whoever Whoever Accusative and Possessive Not Found Verbs Nun-gok' Kwu'-ru-ki Tu-wing'-i Pi'-ji' Ti-gai Nong'-ai' Na-sint'-i Ti-gai Wi Mo-a'-pu-gai Whi-to'-a-von-gi Pam-pu'-ni kwi-pai' Kwi-e Nai'-i Ni'-a-gwoi Tsip'-kai Nar'-u-wai Pu-ku'-i Si-gwai Tsan-o'-kwo-mai Tu-wits'-i-gai I-6k'-ai Tu-gu'-i Ko-p6k Ku-i Ma-ga'-ti Pap-u-wat-si Uau-us'-in-gi Answer, to Arise, to; to awake Ask, to Arrive, to Arrive, to; to be born Angry, to be Appear like, to Born, to be; to arrive Born, to be; to drop Boast, to Beat; to make noise by beating Beat drum, to Burn, to; said of bread Burn, to; said of fire Boil, to; said of water Bore, to Barter, to Blow with the mouth Braid, to Bend, to (active) Believe, to Bring, to Bury, to Break, to Bite, to Beg, to Baptize, to Bother, to; to annoy Whu-kav'-u-nai Hu'-tsi-ke Kwi-ka'-vi-nai Scav'-i-nai Sku'-i Scav'-i-nai Spa'-a-ji Pai'-ki Kai'-yeu-gai Kai-it-spi A'-ga A'-ga-mu-si A'-ga-kwi A'-ga-kum-mi A'-ga-wu-nai A'-ga-wot-si Shu-pur-ri Tsai Pa-gu'-i-nai Pa-gu-nun'-to-ni Hu'-tsum-ai Tspi 1 Tso'-vi/ Hu-kwo-i Ma'-vun-ni Whu'-pu-chin-gi Kwich-up Kwa-su'-ti Ya'-gai I-au'-wi Ning-i Tu-gu'-e Nu'-ru-gai Tats-i-no'-a Kut-so'-wi Tu-wish'-ur-ra-nar-u-wai Ka-mi-uk Ma'-van-i Nun-chu-a' Ni'-a-kwi Shup'-kai Wip-tsik Wu-pu-tok'-a-ti Ta-pot'-sin Whu-put'-sin Na-k\vai'-to-po'-ro-ka-ri Na-ko'-mi-ti Pai I-vwi' Ku-tsi'-chuk-i-vi' Mo-vu-kov-i-vi' Tong-au'-ta wu-ni'-ga i-vi' To-pwi'-ni Nu-nu'-shi I-ai'-kwi Nin-sai'-i-ai U'-nik Ma'-nikl I-ni-ga Weu-i Pi-o-ko-i Pa'-ru-e U'-rai Cut by striking blows, to Cut with knife, to Cut down, to Cut by pressure, to Cut with scissors, to Cut across, to Cut lengthwise, to Come, to Come in, to Come out, to Conceal, to Conceal oneself, to; to hide Conceal, to-after having seized Conceal by covering Conceal by throwing Concealment, to place in Collect, to; to gather or put together Catch, to Catch fish, to (with hook) Catch fish, to (with spear) Close the eyes, to Climb, to Cough, to Crawl, to Crack whip, to Cast off, to Cook, to Cry, to Carry, to Count, to Cache, to Convalesce, to Churn, to Chew, to Cheat, to Cover, to Creep, to; said of infant Comb the hair, to Carried by wind Cold, to be Crack, to (as a whip) Crush with the hand, to Crush by throwing a stone, to Crush by a blow with anything held in the hand, to Coiled with head erect (said of a snake) Crook, to; to distort Call, to Drink, to Drink from a cup, to Drink from hollow of the hand Drink while kneeling, to Doze, to Dream, to Die, to Die with loneliness, to Do, to Drop, to Drag, to; said of tent poles Dam water, to Dig, to 186 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 1 4 We Eu-i Wa'-su-wen Tsin, tsa'-i Tsa-kwin' Pa-wok'-tu-um \ Pa-ruk'-a-tu-um / Wa'-ma-gai Ush-en-ti Ti-kai Ma-muv'-ti-kai Mun-so'-kom-ti-kai We-ti-kai' Tu-vi-cha-ga Whu-ti-vi-cha-ga Whu-tung'-gwai Stup-pin'-ai To-gwai' Kum-a'-ri Eu-ai' Tap-i-yu-na Mi-a'-vu-a-ni Pu-a'-gwijk Nun-su-vu-ri Nun-tsu'-gwai Nun-tsu'-gi Ku'-ung Nun-sijk Nu-au'-kwi Pu-kai' Pi-wa'-na-rit-sai \ Pyu-ur-nar-nis-u-weJ Kwa'-tu-sai'-ti Um-bvik' Ma-rin'-nai Na-su-mai Ma-riam'-pa-naig Ko-i-va'-ti U-rai' Kwa'-iwot-si Mai'- U-wit-ti-gai-kwi-kye Pu-tsok'-ai U-nu'-ai U-nu'-gwe Tso-ung'-gai To-ung'-gai Tsu-o'-kwai Tu-o-kwai Ing-ya'-gu-men-tu-a Mong-a'-gu-men-tu-a I'-gu-men-tu-a Ma'-gu-men-tu-a I'-va-gwai Dance, to Dismount, to Drive, to Deceive, to Digest, to Drown, to Distribute the fruits of chase Desire, to. Used in speaking of what the person does not have; signifying to like, to love (see Pi-a-mo'-tsi, love) Eat, to Eat with the fingers, to Eat with the spoon, to Eat with the knife, to Extract with the hand, to (as teeth) Extract with an instrument Extract with blows, to; to dig up Extract with jerking, to; to jerk up Extinguish, to Envelope, to; tov/rap Entrap, to Excel, to Emigrate, to Exorcise, to Fly about, to; to soar Flying, to go Flying, to come Fly, to; said of arrow Fly away hurriedly, to Fly down, to; to dart Fight with intention of killing, to Fight for a wife, to Fry, to Fall, to Follow, to Forget, to Fold or roll up, to Frown, to Farm, to Fill a pipe, to Find, to Feel bad or low spirited, to Full, to be Go, to Go fast to a distance, to Go fast to an animate being, to Go fast to an inanimate thing, to Go slow to an animate being, to Go slow to an inanimate thing, to Go from this animate being, to Go from that animate being, to Go from this inanimate thing, to Go from that inanimate thing, to Go over here, to Ma-va-gwai I'-ru-kwai Ma'-ru-kwai Tu-ik Kai'-vi-mun-tuk-tso-i Tso'-vi Tu-waik' O'-i 1 Kai'-vi-mun-o-iJ Ung-wa'-a-tu-pa-ant-ni to Wa-ai'-tu-pa-ant-ni Ko'-yen-gai Ko'-at-spi Ngwai Mu'-nis Ko-min'-yai Ku-man'-tu-we Tsun'-ga-wai I-au'-wi U-nun'-gu-gwai Ku-ran'-wi Ko-kwau'-wi Ti-nau'-wi Pa-gu-au-gwe Ti-kau-we I-vwi'-gwe Nau-o-kin-gi-tau-we Pa-ant'-ni Pai'-kwa Ing'-ya-vai-yu-ik\ Ing-a'-pok / Mong'-a-vai-yu-ik[ Mong-a'-pok / I-vai'-yu-ik\ I'-pok / Ma-wai-yu-ik\ Ma'-pok / Nu'-ri-wai Ma-gai' Ni'-er'-ri Kwai Na-ai'-i Hu-sok'-ai Whu-pa'-kwo-kwai Pa-si' Na'-nai Tu-gai' Tsai Ka-su'-ni-gi Ha-pu'-nai Tu-su'-i Pa'-kai Ai'-i Mu'-ing-we [ Na-mu'-ing-we/ I-an'-gwe Ti-nau'-wa Won'-sits-i-nau-wa Kwi-a-gunt-ti-nau-wa Pau-wints'-i-chi-nau-wa Go over there, to Go under here, to Go under there, to Go up a stream, valley, etc., to Go up a steep ascent, as a mountain Go down a stream, valley, etc. Go down a steep ascent as a mountain, etc., to Go around an animate being, to Go around an inanimate thing, to Go in, to Go out, to Go with, to Go back; to turn around; to change front [meaning un­ clear] Go in a circle, to Go out of the way, to Go for an animate being, to Go for an inanimate thing, to Go for one, to Go for water, to Go for wood, to Go for a hunt, to Go fishing, to Go to eat, to Go to drink, to Go to war, to Go about, to; to travel Go home, to Go by or past this animate being Go by or past that animate being Go by or past this inanimate thing Go by or past that inanimate thing Give, to Give food, to Give a name to Gamble, to Gamble with bones, to Gamble with sticks, to Gamble with balls, to Gamble with cards, to Grow, to Gather, to (generally used in connection with Pu-i-vi seeds) Grasp, to; to seize, to catch Grit the teeth, to Gallop, to Grind, to Groan, to Good, to be Guide, to Hunt, to Hunt (game), to Hunt the antelope, to Hunt the bear, to Hunt the beaver, to THE SOUTHERN NUMA 187 Ti-er'-i-nau-wa Pi-ri-a-er-nau'-wa Kai-yung-gwi Na-gat-i-nau'-wa Si-chai-ang-wi Ta-vi-ang-wi Nun-kai' Tu-gu-nur'-ra-we Nau-wai'-ya Tsai'-ke Hunt the deer, to Mung-i Hunt the elk, to Chi-chum'-gai Hunt the Kam, to (large rabbit) Chi'-tu-kwai Hunt the Mountain Sheep, to Tai-tu-kwai Hunt the Sage Cock, to Chai-tu-kwai Hunt the Ta-vwots, to (small We'-tu-kwai rabbit) Pi-a-mo'-tsi Hear, to; to understand Hunger, to Hasten, to Hold inanimate objects, to Tsai-kev' Wai-i Woi-yung \ Pun-tir'-ri / Me'-chi \ Mo'-i-chup/ Sir'-i-kai Yu'-na-kum Ma-shuk-in-ai Ta-shiik-in-ai Tu-wi'-an Sin-ti-gai Ha-p6k' Wting Pok'-um-pa-ga Na-vwa'-tu-mung Na-va'-tu-wa-ka Pa-kai' TOm-pwi'-ma-tit-tu-rav Whu-tit-tu-rav Po-av'-kai Ma-shut-kwi-ai Tong Pu-tsu'-tsu-wai Nai'-tum-be Pi-yung' Ku'-na-nai-ti Pi-ji' Tong-an-ta-wu'-ni-ga Shum-pa'-ga Tu-wit'-si Kai'-tu-wit-tsi Um-pa-ga-tu-wit-si Nin'-ai Nun-ka'-ka Wung 1 Mo'-cha-kaJ Pu'-ni-ki Tu-wis'-a-rai Mo-a-pu-re A-vwi' Ki-unk'-i Kom-bush-av-i Tu-in'-ta-av-i Tu-vwu'-na-gai-we Pi'-a-mots Mans Ka-vwa-whits-ung-glin Kwak-sur-ri Tum-pwi'-ru-wot-si Mung'-i-ti Hold animate objects, to Hang, to Hang, to; to be suspended Hobble, to Hop, to Hug, to Have cold hands, to Have cold feet, to Help to assert, to Imitate, to Jump, to Jump like a grasshopper Jest, to Join, to; to unite (said of two or more men or bodies of men) Join, to; to come together (said of a stream) Kill, to Kill with a stone, to Kill with a stick, to Kill by necromancy, to Kill with medicine, to Kick, to Know, to Kindle, to Kiss, to Kindle a fire, to Kiss, to Kneel, to; to stand on knees Like, to Learn, to Learn to sing, to Learn to talk, to Lonesome, to be Listen, to Leap, to; said of horses when hobbled Look, to Lie, to (falsehood) Lie, to; to talk boastfully; to talk in a foolish manner Lie down, to Laugh, to Lying beside the fire Lying with feet to the fire Lead, to Love, to Lead into trouble, to Lasso a horse, to Light a pipe, to Load a gun, to Lose, to U'-ri Wu-nam'-i-kwai Ka'-ri-nump-ur-ri Spu-gup'-u-ri Tu-ko'-u-ri Sats'-ku-ni Ka-ni'vu-re U-wi-gan'-in-gi Ka-nin'-je Nai'-i-d Un-kas'-chi Tag-ur-ri Kus'-ur-ri U-mi'-tsits Ma-na'-kai Pan-an'-ti-ti Ni-gwe 1 U-nu'-we/ Tson-igwi Mi-a-vai-gai Ni-i-gwe Ni-tai' To-u'-ti Tspi Sai'-ti A'-ti-nik Tu-gai' Pi'-wur-re Pi-wa'-na-rit-so-i-um Pu-ru'-we Na-nai'i-ti-ung Whot'-sung Tu-wits-i-gi Tsop-kai Wot'-si Tu-nai' Yu-nai Ung-wa'-pum Man'-i-to-i U-ram'-u-gai Tsam'-mi Tu-wip'-u-mich-a-kwai Ki'-a-kai Eu-i Tsa'-mink Pun-gwai' Ma-ri'-gai Ka-mi'-na-gunt Shu'-pu-gai Lost, to be Lift with a fork, to; to fork Lift with an instrument, to Lift with the foot, to Lift with the hand, to Lift with the shoulder, to Love, to; to like; used in speaking of that which a person has or of that which is possible to not wish to part with; Su-ush-en-ti, to desire Make, to Make an arrow head, to Make a saddle, to Make a girth, to Make a tray, to Make mush, to Make a tent, to Make a brush tent, to Make a lodge, to Make a fire, to Make a basket, to Make a shirt, to Make leggins, to Make a rippling noise, to; said of a brook Make like, to; to repeat, to imitate Make smooth, to Move, to; to be in motion continuously in one direction Move with the hands, to Move a lodge, to Move softly, to; as of snake crawling or hunter ap- proching game Mock, to Meet, to Mount, to Melt, to Mend, to; with string, stick, or cup Measure, to Marry, to Marry by force, to; to fight for a wife March or travel in line, to Mad, to cause to be Overtake, to Obey, to Open, to Place one thing, to; to put Place more than one thing, to; Place on the fire, to Pass, to; to go by Pass over, to Polish an arrow, to Pour, to Plough, to Play, to Plant, to Pour, to Pick berries, to Point, to Pace, to Proud, to be 188 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Pu'-wi-uk No'-ti Ma-vwi'-i-nai Ta-pwing'-i-nai Tang'-ar-pwing'-inai Nu'-a-muv-pwing'-i-nai O-vwim'-pu-pwing'-i-nai Kwo-kur-ri Wa-kwo-kwur-ri Um-ka-kwo-kwur-ri To-kwo-kwur-ri U-nin'chi-gai Na-num-pu-kai Ma-a-nu-a Pu'-a-ya Prin-ku-ru-a- To-gw6k' Nai-nun'-chi-ga Ka-va'-ga-ru-i Ka-ri'-ni Ka-ri'-ga Pi-sher'-ri-ni Nar'-u-gwin-nai Hu-ser'-un-gi Wu-nung'-wi Kwi-yi' Kwi-yu'-we Wai Ka-mai Pu-kok' Um-pa-wi Um-pa'-ti-uk Shu-mai San'-sit-kan\ Si-sit'-ti-ki / Nai'-ti-is Pwin'-ti Ha-sin'-til Kon Uwu'-nil U'-ni Pu-ni-wu-ni Wu-nIr' Ka'-ri Ka-rir' Yu-wi' I-a'-kwa Ni'-kir Kai \ K a / Chu-kai' Pa-an'-kwip Ma-we'-ta Mai Na-vo'-kwi Mai \ Pu'-ni-ki/ Na-ru-ai Sa-wats'-u-nun'-tum Tshog'-ai Ko'-a-ri Ku-chu'-ni Ka-tum'-pi-na Hu-pwi' U-wis' So-'ro-in Push, to Pack, to; said of horse or man Press with the hands, to Press with the foot, to Press with the knee, to Press with the whole body, to Press with wood, to Paint, to Paint yellow, to Paint red, to Paint black, to Promise, to; to agree to do Quarrel Run, to Run slow, to Run fast Run away, to Race, to Ride a horse, to Ride, to Ride fast, to Relate, to Relate mythology, to Rattle, to; to ring Rise from a sitting posture, to Revolve swiftly, to Revolve slowly, to Roast meat, to Roast seeds, to Rip, to Roll, to Roll, to make Remember, to Rest, to Rekindle, to (fire) Resemble, to Return Stand, to Stand and look, to Standing Sit, to; to stay Sitting Set, to; said of sun Shine, to; said of sun Sing, to [No term listed] Slip, to Show, to Say, to Swim, to See, to; to find Swap, to Stab, to Serve, to Sharpen, to Spit, to Scorch, to Sleep, to Stop, to Snore, to Pa-ong'-ki-i Nu-kwa'-ti-ka I-yung-i Yan'-ta-kai Pi-wa'-vit-i-ung-i Pyu-ur-yung'-i Nu-si'-vu-ri Nar-u-wa'-kai-num Ka-ri-nump'-i-gen Ti-res'-ka Ye'-gil YQk / Wa'-ti-kai Hyen'-gi Ma-ru'-nai Hiat-sku-ni Ma-vo-ri Spau-i-gai Sa-kan'-a-ro-e Pi-sha'-gai Yiik U-yung-i Pu'-at-sai Au'-si Tu-ung' Na'-um-pa Whit'-su-nai Pi-ji' Pan-ti'-ri \ Pun-tir'-ri/ Pa-iiv'-si Kwa-nai' Nu-nin'-si-ga To-nai' Ma-vit-chu-kunk No'-gwi-pan'-um-pum-kwi-pai Tiim'-pwi-ma-tav Kwi-pai' Na-nu-sen-to-nai Skop Tsant'-ni Kuk 1 Ku-kwi'/ Ku-kwits'-on Tu-gum-pats-ir'-ru-i Ku-kwi] Kwi Yu-gwi' Pu-ir'-ri Pa-a'-kwa Pa-an'-uk Tu-rav' Wu-nai' Slide, to Suck, to Steal, to Shake, to Steal a wife, to [No term listed] Soar, to Sold, to be Saddle, to Stop, to Swallow, to Smoke, to Smile, to Suspect, to Skin, to (said of animal, etc.) Scatter, to Shivering with cold Sweating Search, to Swallow, to Stealing Shake hands with friends, to Sneeze, to Shut, to Speak angrily, to Sweep, to Suck, to Survive, to; to be suspended, to remain Surrender, to Smell, to Shaken with the wind, to be Strike with the fist, to Strike with the open hand, to Strike with an axe, to Strike with a stone, to Strike with a stick, to Strike oneself, to Strike, to; with head, to butt Scratch, to Shoot, to Shoot an arrow, to Shoot an arrow toward the sky, to Shoot a gun, to Swallow, to Surrender, to Start, to Start quickly, to Throw, to Throw, to Tu - r av ' is said of a stone or any object not having great length in proport ion to its other dimensions. Wu-na i ' is said of a club or any object having great length in propordon to its other dimensions [Powell's notes]. To-rav-vi Whu-tun'-ku-pan No-to-rav-vi Pi-pi'-chi Ta-pi'-chai Throw away, to Throw a man, to (as in wrestling) Throw from the back, to Tie Tie a string or lasso, to THE SOUTHERN NUMA 189 Whu-tum'-pu-nai Shu'-mai Shin-ting'-wa Um-pa'-a Wai'-gai Pan-um'-pa-ri Tu-gu-nur'-ru Ka-mai Su'-i Kwi Tu-wi' K5n Pu-ni-mun-nis Tsi-cha'-ka Ti-ni'-a Pon'-gwup Kwai'-ye Nun'-si-gai Kwo'-6k Na'-ru-ai Pa-ant'-ni Pau-wints'-eu-ai-i Mans Na-mans Nau'-tin-nai Spi-gat-chi Spi-kunt Ma-vi'-kai Tats Kwun/ Pai'-i Pai-ung'-wi Tu'-wi-ung-wi, Pa-a'-wi J Pa-ant-ni Pi-nu-va-i-we Pa-i-wur Man-ik ] Tu'-wi-ung-gi \ Tu-wi-ai J Suk-i-kai Kwai Nau-wo'-kwi Kwe-bum-ich'-i-we Mon-tso'-ka Ush'-un-ti Nau'-wi-gi A-gum'-pa-gai Po'-i Yu'-ur-rai Yu-min'-chi-ti Nu'-ru-gai Na-va'-ru-gi Pa-ri'-gi Mo-va-ri-gi Nam'-pav-a-ri'-gi Ko-a-va'-ri-gi Nu-ai'-yuv-pa-ri-gi A'-gump-ur-a-gi Eu'-a-gunt Mo'-i-ka-ri Nau-wi'-chin-ni Tie a sack, to; to tie a string around Think, to Think it to be, to; to presume, to suppose Talk, to Talk formally, to; to talk with importance Talk rapidly, to Thirst, to Taste, to Tan, to Take, to Trot, to Turn back, to Turn around and look back, to Take aim, to Tell, to; to explain, to describe, to show Tumble, to Tremble, to Tremble, to; said of leaf Take, to Trade, to Travel, to Trap beaver, to Trouble, to lead into Trouble, to get into Track, to Tear, to Tamed, rode; said of horse Touch, to Undress, to Urge, to Walk, to Walk about, to; to live Walk backward, to Walking Work, to; to labor Whistle, to Win, to War, to wage Wound, to Wait, to Want, to; to desire Wrestle, to Whisper, to Write, to Warm, to be Warm water, to Well, to be Wash animate beings, to Wash inanimate objects, to Wash the hands, to Wash the feet, to Wash the face, to Wash the whole person, to Wash a cup, to Wounded Wait for, to Wear a belt, to Uo'-a-na'-ga-ni Tag-ni Pats-a'-rau-nig'-in-ni KL s-ir'-ru-ta-nig'-in-ni Wa-tsi-ge Sung-wai' To-a-na'-vi Na-nush Ku-mus' Ma-nu'-ni Ma-nu'-ni-um U-niks To-puk'' O'-pa Pi'-na Mu'-pent Nu-gu'-na-puts Pi-mi-va'-i-we Na'-wa-tsong'-a-tu-gwum- wa'-ru To'-i To'-i-yuk Tish'-ump Ma-so-int-chin U-ni-shump \ U-wis / Ma-nuk'-tis Na-mu' Mit Nu-wa'-tsong-a-tu-gwum I'-va Punk'-a Nu-wai'-av Ko'-wa-nun-kwo-put-sum Na'-wi-nun-kop Nav'-i-nun-kwo-put-sum Pu-ra'-nun-tug Pu'-ra-nun '-kwo-put-sum Kwi-nun'-tug Kwi-nun-kwo-put-sum We-tis A-vwon'-ni U'-mi-gav Uu'-ni-ga Kuts Su-i'-tump (?); Na-vas Cha'-chu-wits Av Su-wav Na'-nush Im-pai'-ku Um-wi'-ni Pi-num'-kwi-shump Shum-por Na-vai'-u-gwum Ma-a'-ruk] A-ruk' i Wa-a'-ruk) Ma'-va Pi-vi-an\ Nan-wa/ In-yan'-tuk Wear a robe, to Wear a shirt, to Wear moccasins, to Wear a hat, to Yell, to Adverbs Almost Alike, also Alone Another All (animate) All (inanimate) Again All gone As told, as directed, in obedience After, last Before Behind Backward Back to back Correctly Very correctly Continually Cowardly; like a woman Enough [No term listed] First Far Face to face Here Hurriedly Immediately in front In the distance to the front Immediately in the rear In the distance to the rear Immediately to the right In the distance to the right Immediately to the left In the distance to the left Long time ago Many More Most No Nothing Near Now Nearly Only Perhaps Quickly Sometime Slowly Side to side Through There Together This side of 190 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Ma-um'-a-tug Ma-num'-kwop In-en'-tuk Kwai-en'-tukl Man-un'-tukJ Ua-wai'-av Ua-wai'-nun-kwop Kwai-en'-tuk A-nuk' A-nuk'-sump A'-ga-va A-ga'-vi-go U-wa U'-vwus Pu Ma-von' Wa-a-wa-tuk To-nai'-gu U'-wa Um'-pa Pi'-na Ko'-a-va Mai-go'-a-va Ma'-mun-tuk Na-ri-a-vuk Pi'-chu-um U-wunt'-a-man-uk Ku-men'-tu-ok Ma-vunk Na-ri-a-vuk Ti-ruv'-a Ma-ga'-va Ma-vwan Pan, or vwan Tong-an-ta Ma'-a-ruk Wa'-a-ruk A-ruk J Tsong Ma-vwan' Mo-ruk 1 Kwa-unt/ Togun-tuk Nau'-ma\ Nau'-wa/ This side of something near This side of something distant This side of a river The other side of a river The other side of something near The other side of something distant The other side of a river When Whenever Where Why Yes Yonder Prepositions Above [No term listed] Around At the foot of At or in At, by or beside After Beside Before Behind Between Down From, out of In Middle (between) Outside Over On On, used as a suffix and con­ jugated as a verb On the knees Through Towards Upon Under Up With Ruk is a prepositional suffix [which] signifies "unde r , " it is con­ jugated as a verb. Wa is a prepositional suffix to a pronoun signifying with, in company with [Powell's note]; Thus : Nu-wa Ta-mi-wa Tau-u-wa Um-wi-wa Mu-ni-wa Ing-ai-wa I-nu'-wa Mong-a'-wa Ma-mu-wa With me With you and I With us With you With ye With this person With these persons With that person U'-wa Is Um'-pa Es, or yes Nunk Un-ti-gwum Pan Ing-i, or, ing Un-nu'-a Seu U-wis-sen Suffixes At or in Again (an inseparable suffix) At, in or besides Because From For, in consideration of Like To Prefixes Just commenced Exclamations Ho! [MS 828-b] Stop, quick, hush [MS 828-b] Conjunctions U-nits Suv-su Shi-nam'-pan ka-vwa' Kwai-an-gop-ka ni Ka'-ni-ge-kai Ka-ni-ge kin'-nis Kai-yeug' Kai-sip Pa-wi-chu-um Spi Yeug Ni'-na Ing'-ya-na Mong-a'-na Pa'-na Ke'-a Inch'-a Ma-ri-a Ti'-ya-paing'-wus Tan-ta-wat'-su-paing-wus Mav-paing-wus Pi-ur-kai-nump-paing-wus And [MS 828-b] Or [MS 828-b] Phrases A curious horse Beyond the house Come here Come here I say Come in Come out Down stream Go out Go in H I Inside of me Inside of the person Inside of that person In the water Is it this Is it this Is it that 3 K L M Witn that person With those persons [MS 828-b[ U-wis'-en-tu-wing' N O P Q, R S Many deer Many men Many trees Much sugar Stop asking THE SOUTHERN NUMA 191 U-wis'-en-um-pok' Ma'-ri-tu-wi-pu-a-vu Ik-tu-wi'-pu-a'-va Kwai'-an-tuk nu-kwint'-i In-yen'-tuk nu-kwint'-i In-yen-gwop kaiv In-yen-gwop ka'-ni T6m-su-in siiv so-kus-spin'- ka-wa Stop talking This country That country The other side of the river This side of the river This side of the mountain This side of the house Ten or eleven U Pa-run-gun-tuk Pa'-ruk Imp-ur'-ra A-ni'-a-ka Ani-uk inch ni-a'-ga A ni'-a-ka Ung'-u'-re Ung-a-mu'-re A-ga'-ri-ik Mu-mun Tum-pwin Um U mun Um-wu-um Ing-yi-um Um-wi-mum Mum Tum-pur-um Tum pwi-a-mum We-chum We-chu-mun Kai-tso-pum Kai-tso pu mun V Up stream Under water W X r Z What is it? What for? What is the name? What did you say? Who is it? Who are they? Which is it? With my hand With a stone With an arrow With my arrow With your arrow With his arrow With your hand With the hand With a gun With my gun With a knife With my knife With the hat With any hat Sentences I key found Nu skwi '-num-pu mai-hunt I found the key You and I animal killed Tam pi-sa'-vum pi-ka-kun-tum You and I killed an animal I blacksmith struck Nu pan-uk'-ur-in-sko'-rin-tum to-na'-kunt I struck the blacksmith "No right a r m " [the colt] will ride Ka'-pu-rats ka-vwa'-ru-ets-van ka-ru'-a-van Major powell will ride the colt He ca tde will kill Ing ku ' - tsum-pun-ku pi-ka-van He will kill the cattle I chief will obey Nu ni-av-it tu-wits'-i-gi-van I will obey the chief You and I comb T a m non-su'-i-num-pu We bought a comb I knife sharpened N u we'-chi-en ko-a-ri-kunt I sharpened my knife I his knife sharpened Nu ing'-yi we'-chi ko-a'-ri-kunt I sharpened his knife purchased nar ' -u-wai-kum-tum I Nu your um-wi ' knife sharpened we-chi ko-a'-ri-kunt I sharpened your knife I echo hear Nu tsau-wa'-gun-tu nun-kai I hear an echo I egg did eat Nu nu-pav'-vit ti-ka-kunt I ate (past) an egg [Indian] wheat planted Nu'-ints u-gwi'-vu-vu eu-kunt The Indian planted the wheat [Indian] wheat will plant Nu'-ints u-gwi'-vu-vu eu'-van T h e Indian will plant the wheat I war-whoop heard Nu Ka-va'-van-tu nun-ka '-kunt I heard a war-whoop Which your horse Ung'-ok ijm-wi-ung punk Which is your horse? Which your horse Ung-ok um-wi punk Which is your horse? Which your knife A'-rik iim-wi'-ur mets Which is your knife? Which your A-rik um'-wi knife mets Which is your knife? Him cause to drink Ing'-ai i-vwi'-ti I make him drink 192 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY Where your horse A'-ga-va um-wi-ung punk Where is your horse? Where your horse A'-ga-va um-wi punk Where is your horse? I with knife eat Nu we'-che-um ti-kai I eat with a knife I stone throw Nu tum-pwi tu-rav ' I throw a stone I potatoes dug N u whi-chun ' u-rai ' -kunt I dug [up] the potatoes I with a pencil write Nu pu ' -a -num-pum pu'-i I write with a pencil I key dropped Nu skwi-numpu wen-ti-kunt I dropped the key They and I liar struck T a u tu wish' a ruk'-un-ti to-nok'-a-kun'- tum We struck the liar You and I liar struck T a m tu wish'-a-ruk'-un-ti to-nok'-un-tum You and I struck the liar I liar struck Nu tu-wish'-a-ruk-un-ti to-nok'-unt I struck the liar Which your hat A-rik ijm'-wi-ur kai'-tso-op Which is your hat? Which your hat A-rik ijm-wi kai'-tso-op Which is your hat? Who your wife Ung'-ok fim'-wi-ung pi'-eu Who is your wife? Who your wife Ung'-ok um'-wi pi-eu Who is your wiie? Which your arrow A'-rik fim'-wi-ung u Which is your arrow? Which your a r row A'-rik iJm-wi u Which is your arrow? When you horse will give A-nuk ' um ka-vai ' nu ' - ru -gum-pan When will you give me that horse? How many A'-ni pai-yu-ni H o w many horses are there? horses are there ka-va ' ma-va i ' Where are my A-rik nu-ni mocassins pats Where are my mocassins? Where is my horse A-ga'-va mu-ni punk Where is my horse? Who my horse Ung nu-ni pun-gen Who stole my horse? stole i-un'-ket-a' W h o my hat stole Ung nu-ni kai-tso-upeu i-un-ket-a Who stole my hat? Who my money stole Ung nu-ni pan-uk-ker-eu i-un'-ket-a ' Who stole my money? Ta-va-puts tent in stay Ta-va '-put-sa kan-in-ya ka'-ri Is Ta-va-puts in the tent? When [Ta-va-puts] did die A-nuk Ta-va-puts i-ai-kwi'-kye When did Ta-va-puts die? W h o [Ta-va-puts] killed U n g Ta-va-puts-si pi-kung-kwii W h o killed Ta-va-puts? Whose is this horse Ung-ai ir-ra ing punk Whose horse is this? Whose are these horses Ung-ai ir-ra ing pun-ku Whose horses are these? This my horse Ing nu-ni punk This is my horse T h a t your horse Nong ijm'-wi punk T h a t is your horse NUMBER 14 THE SOUTHERN NUMA 193 Our horse Tam'- i punk Our horse What your name A'-ni-um ni-a '-ga What is your name? I noise hear Nu to'-vo-ri nun-kai I hear a noise I noise heard Nu to-vo'-ri nun-ka ' -kunt I heard a noise [No translation given] Um in'-chi ti-kwa-vi ti-kai'-van Will you eat meat? Where dog A'-ga-va sa-rits Where is the dog? Where knife A'-ga-va wets Where is the knife? When you will eat A-nuk fim ti-kai '-vwan When will you eat? Nu ti-at-si ku-kwi'-vos-sum pu'-ni-ke'-ing I will shoot a deer if I see one Sa'-rits um'-wi ku-i-vwan tong-ok'-um The dog will bite you if you kick him Sa-rits ka-pu-rat-si o-ing-ki The dog barks at Ka-pu-rats E-chuk st im'-pan Tomorrow it will be cold E-chuk whit-sing'-um-pan Tomorrow it will be warm E-chuk pa ' -wa-vwan Tomorrow it will rain E-chuk nu ' -wa-wa-vwan Tomorrow it will snow Av pa'-wai Now it rains Av nu-wa' -wai Now it snows Av pau-u-wai Now it hails Ki-au pa-a ' -wa-kunt Yesterday it rained Ki-au nu-a '-wa-kunt Yesterday it snowed Ki-au pau-a-wa'-kunt Yesterday it hailed Nu hu-pwi-vos-sum iim-wi a'-ga-riik I will sleep if you will be still Kuch-Qm ush'-en-ting-wa to-nok'-ai-kiim I don ' t love you because you struck me Nu ka ' -mu pu-ka'-kunt tum-pwin I killed a rabbit with a stone Nu to-go'-a-vi pu-kung'-o-vwim' I killed a snake with a stick Nu ti-at'-si pu-kung' om I killed a deer with an arrow Nu ti-at'-si pu-ka'-kunt om I killed a deer with a stone Nu ka-vwai'-a-kwip was-num-pum I struck a horse with a whip Nu ing'-yi kwip kai-tso'-a-piJm I struck him with the hat U'-vits pa '-vung wu'-ni The tree stands in the water U'-vits pa-rQk a-vwi T h e tree lies under the water Ti '-ats ma'-vu-rQk wu-ni ' T h e deer stands among the bushes Ma' -mots kan-in'-ya ka'-ri The woman stays in the house Kwi-pan ' -ump tu-wi'-pu-wun a-vwi' The ax is on the ground Kwi-pan ' -ump o-vich'-a-ven a vwi' T h e ax lies on the tree , Kai'-tsots tu ' tsi va-nun ka'-ri The hat is on the head Kai'-tsots ta ' -gwum ka'-ri T h e hat is on the shirt Wets ku-na'-koav a-vwi' T h e knife is by the fire Wa'-s i -nump ka'-ri-nump-a-ko'-av a-vwi' The whip is by the saddle A'-gots tum pwi-ko-av a-vwi' T h e cup lies by the stone Nu ta-wot-si pu-kong-um-pan pun-ku'-wun i-yung'- kun-tu I will kill the man who stole my horse Nu ka-vwa'-van ka-ru'-a-van tau-wot-si no-to-rav'-i- kun-tu I will ride the horse which threw the man 194 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Mong ka-vwa-um'-wi no'-to-rav'-um-pan That horse will throw you Ka-vwa ta-va'-put-si no-to-rav'-i-keunt The horse threw Ta-va-puts Seup-kai-an; pai-kwa-vwan I am cold; I will go home U-wist'-san {or u'-ni-shump) um-pa'-a-mok pai'-kwa-vwan Enough have I said; I will go home U-wist'-san {or u'-ni-shump) ti-ka'-mok I have finished eating U-wist'-san {or u'-ni-shump) i-vi'-mok I have finished drinking U-ni-shump i-vi'-va or I will drink no more U-wist-san i-viva Nu kuck iim'-wi mo'-in-i-vong'-wa I don't want to wait for you I'-ni nu'-in tsu ir'-ra-mun What people are you from? [or] A-ga' vun ti- nu'-in-tsu er'-ra-mun What people are you from? A'-ni- a-wai'-gi vwun What are you going to say? I'-ni nu'-ints u-re' What people are you? [or] Ung'-a-ma nu'-ints u-re' What people are you? A'-ni pai'-yu-ni Mer'-u-kats-su ijm-wi'-pa-ant-ni How many white men are travelling with you? A'-ga-ri-ik Which is it? Im'-pu ik , What is it? Ung'-u-re Who is it? Ung-a'-mu-re Who are they? Wi'-chits nun-su'-vu-ri The little bird flies. Ing er'-ru na-ai'-i Is he angry? Nong' ai ai' yu ren Are you angry? Ing er' ru tu-gi-ner'- ru-i Is he hungry? Tu-gi ner-ru-i'-reu Are you hungry? Ing er'-ru tau-gu ner-ru-i Is he thirsty? Tau'-gu ner-ru-i'-rew Are you thirsty? Ing er'-ru so-wot-ta-vok-ai Is he tired so as to pant? So-wot'-ta-pok-unt er-reu Are you so tired as to pant? Ing en'-ser-reu u-wun' Is he tired? Eu-win'-in ser-rew Are you tired? Ing en'-ser-rew seup'-kai Is he cold? Seup-kai er-reu Are you cold? Ing-en-ser'-reu yu'-ur-rai Is he warm? Yu-ur'-rai-er-rew Are you warm? Nu ton to-nai I am striking repeatedly Nu'-unk ka-ru'-vu-nun ush'-en-ti I wanted to sit down Nu-ma'-mu-as to-na'-pa-pa I struck them all Nu skwi-num-pu mai-kunt I found the key Um-a sa-ri'-tsi nun-kai Do you hear the dog? Ta-va'-puts-si pai'-kwi-van Will Ta-va-puts go home? A'-nuk Ta-va'-puts pai'-kwi-van When will Ta-va-puts go home? A'-ga-va nu-ni kai'-tso-op Where is my hat? Nu-kai'-tso-op-u-an mong'-i-ti-keunt I have lost my hat Ing ma'-vum spi He climbs a tree Ing ka-vwai'-i to" He strikes the horse A-ka'-nunk er-ru-ing pi-ji'-kunt From whence did this man come? Ta-va'-puts nu'-ni to" Ta-va-puts strikes me THE SOUTHERN NUMA 195 Nu Ta-va'-puts-si to" I strike Tav-a-puts Nu iim-wi nu-o'-kwi-pan-um-pum kwi-pan'-pan I will strike you with a war club Nu kan-in-ya ka-ri I am in the house A' ni-uk i inch ni-a'-ga What is the name of this? Nu weu'-chuk mung-i-ti-um-pan I will lose my knife A-ni-a wai'-gu-vwan What will he say? Nu iJm'-wi mans I lead you into trouble Nu tag-ni I have a shirt on Tam tag-ni-um You and I have shirts on Tau tag ka'-ni We have shirts on Wi-chits' ka'-at-sik The little bird sings Um tag-ni You have a shirt on (singular) Mun tag'-ni-um You have a shirt on (dual) Mun tag ka-ni You have a shirt on (plural) Ing tag-ni He (this person) has a shirt on Im tag'-ni-um They (these persons) have a shirt on (dual) Im tag'-ka-ni They (these persons) have shirts on (plural) Mon tag'-ni He (that person) has a shirt on Mon tag'-ni-um They (those persons) have shirts on (dual) Nu ka'-ni-va a-ni-gwai-va I will go visiting Ing nu'-nai tu-wis'-i-rai in'-gi He tells me a lie Ing-nu'-nai tu-wis-i-rai'-ing-kunt He has told me a lie Nu Ta-va'-put-si tu-wis-i-rai'-in-gi I lie to Ta-va-puts Ut'-en tau'-ats U-in'-ta-wa ka-ni'-ge The good man lives at Uintah Ut'-en tau'-wats A-vwi'-nu-kwint'-um-pa Ka-ni'-ge The good man lives at White River Ing San pi'-vwa Ka-ni'-ga He lives in San Pete Valley Nu wets'-ke u-mu'-ung kwu'-wun I will take the knife from you Nu wets ing er'-ru-kum-pan I will give him (present) a knife Nu we' chi mong er'-ru-kum-pan I will give him (absent) a knife Nu ka-vwa' ush'-en-ti I desire a horse Ing na-vai'-uk pun-gu-ga He had six horses Nu ka-ni'-vu-na a vwi'-van I will sleep in the tent tonight tjm-a' nu'-a pa-ant'-ni-van Will you walk with me? Um-a' ung-wau'-a pa-ant'-ni-van Will you walk with him? Cm-a'-ing-yau'-a pa-ant'-ni-van Will you walk with this man? Nu-a' um-wu'-a pa-ant'-ni-van May I walk with you? I horse for six buckskins Nu pun'-gu un'-ti-gwan ma-vai'-yiik ti'-a-vu sold nar'-ru-wai-yiik I sold my horse for six buckskins Nu Ta va'-put-si ka-ni'-van to-un'-gai van I will go to Ta-va-puts house Nu Ta-va'-puts ka ni'-va pai-i I was at Ta-va-puts house Nu u-nu'-a-va iim'-wi wa'-ku-num ti'-a-vu ni'-ru-gu- unk I will go if you will give two buckskins tJm nu'-ni-ung punk tu'-wi nau'-a-ko-a U-in-ta-wun- tug You may take my horse to Uintah Nu-ni-ung punk u-gu'-va ti-kai-min-tats My horse eats grass during the summer Nu' pu'-ri pi-kun'-ke My arm hurts Nu pu'-ram skap'-in I cut my arm 196 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Nu nam'-pav skap'-in I cut my foot Nu pun-gu'-vai-nan ka'-ri-ni-van I will ride on my horse Nu pa-nai' ti-ka'-van I will eat bread Nu to-kwa'-vi ti-ka'-van I will eat meat Ko'-mas Ta-va'-put-si to" Ko'-mas struck Ta-va'-puts Ko'-mas Wan-ro'-an-to to" Ko'-mas struck Wan-ro'-an Nu ti-kop'-u-van to kai' I will eat my food Dm na-nu'-shum ti-kop'-u-teuk Eat your own food! Um pun-gu'-va-num ka'-ri-ni-van You will ride your own horse Nu kwi-pan'-um-pan tsko'-pen-ya-kunt I have broken my ax Ing kwi-pan'-um-piiv sco-pen-a'-kunt He (present) has broken my ax Mong kwi-pan'-um-piiv sco-pen-a'-kunt He (absent) has broken my ax Won-ro'-an pun-ku'-av mong'-i-ti Won-ro-an is losing his horse Um pun-ku'-um mong'-i-ti You are losing your horse Um nu'-nai we'-tsi mong'-i-ti-kunt You have lost my knife Um we'-tsum mong'-i-ti-kunt You have lost your knife Um nu'-ni we'-tsi-mong'-i-ti Have you lost my knife? Mong-a iim-wi punk Is that your horse? Ing a-kum-pu-wo-kuts-um-pa ka-ni'-ga He lives at Brown's Park Ing Tsau'-wa-nav'-its-um-pa ka-ni'-ga He lives at Ashley's Fork Ing Ka'-shu-nu-kwint'-um-pan to-ung'-gu-van I will go to Brush Creek Ing tum-pwi mong tit-ti-rav He killed him with a stone Nu tum-pwi'-pan wu'-ni I stand on a rock Ti-ka'-mo-kwi I have eaten enough Ing ma'-vum spi He climbs a tree Ing ka vwai'-i ton He strikes the horse A'-na kwir-ru ing pi-ji' kunt When did he arrive? Nu Qm'-wi we'-tu-por'-in-koi-num-pum-kwi-pan'-pan I will whip you with a switch Nu u-wit'-ti-gai'-kwi-kye I feel bad (or low spirited) Nu Tav'-a-puts ton I strike Ta-va-puts Shin-au'-av pau-win-chi o-or-rip'-u-ga Shin-au-av made bones for the beaver (Mythological) Nu no'-gwi-pan'-um-pan'-um kwi-pam'-pan I will strike you with a war club A-ni'-uk inch ni-a'-ga What is the name of this? A-ni'-a-ka What did you say? A-ni'-a wai-gu-vwan What will you say? I vi'-mo-kwi I have drunk enough Pa-ant'-ni-mo-kwi I have walked enough Ta-na'-mo-kwi I have struck enough Mai'-mo-kwi I have said enough Pu'-ni-ke-mo-kwi I have seen enough Um-wi'-ung punk pa'-a-wik Your horse is walking away Um-wi'-ung punk ka-kar Your horse is running away Um Tav'-ai ing-e mong'-a-vut-siik You go to Tavi Ing u-nu'-ti-kai He has commenced to eat Ing av u-nu'-a o-vinch spa-a'-gi He has just commenced to saw the log Um ur'-ru a-vwi'-gup wach kus pai'-kwe-vets You ought to sleep (or lie down) that you may start at early morning Um ur'-ru to-no'-go-po-ung tu-wis-ur-rai-ke-a-pang-tu- ung You ought to strike him because he lied THE SOUTHERN NUMA 197 U m ur ' - ru t i-ga'-gup You ought to gather seeds U m ur ' - ru tu-ga-giip tu-gi-nur'-ru-um-pan-es You ought to gather seeds, you will be hungry soon U m ur ' - ru ka '-r i-gup shu-wa'-ti-pa'-hunt-yes You ought to sit down for you are tired Nu Slip' kai I am cold A'-ra-va sti'-i It is cold (a cold day) Tu ' -wlp ' tu-us'-ka The ground is frozen Po'-a-pu um-pa ' -a- t i I read paper (I make the paper talk) [or] Po'-kunt-i um-pa ' -a- t i I read paper Im'-pu a'-nik i-ni'-ga What are you doing? Im'-pu a'-nik i-ni'-ga ma'-van-tu What are you doing there? Ka-ni-a- tai-mum'-pu tu-vi-cha'-ga Pulling up the tent pin Ti-ri-na-vu whu tu-vicha ga (I) am pulling up a s tump Tu-wip ' stsunk kya The ear th is cold Slip nu-na ' -a ik The cold is in me (I am cold) Nu spa'-ni-gai I am shivering Nu na ' -nush sang'-gi-ti I lamed myself [made myself lame] Nu na ' -nush na-nu'-ren-to-ni I strike myself Nu um-wi ' un-ka'-kwo-wur-ri-vwan I will paint you red Nu um'-wi ti '-kwo-wur'-ri-vwan I will paint you black Nu-na-nush un-ka'-kwo-wur'-ri-vwan I will paint myself red You yourself will cause to be lame Um na nush sang'-gi-ti-um-pan You will lame yourself Tum' -pwi ti-ke ma'-ga-va mai I can see over the stone Pu-tsok'-ai kuch ut '-en ka'-ri-vwan I a m full; I cannot sit easily Kuch ing-un tu-wits-i-gai-wa mai-gu-skum-pang I do not believe what he says I this through saddle see Nu ke ma'-a-ruk ka-ri-num'-pu mai I see the saddle through this (piece of glass) Kuch-ku-en tu-wits shin-ting'-wa I do not think it is very great, or I don ' t think it amounts to much (This is quite a common expression). Nu tum pwit yu-im-pu ma av ug ti-rav-i-mi I can throw a stone over that pine Nu tu-gi '-nur-ru-a tin-au-wi-van I am hungry I will go hunting Won'-ro-an nu'-wa ka-ni'-ga Won'-ro-an camps with me Won'-ro-an tau-u'-wa ti-kai Won'-ro-an is eating with us Won'-ro-an ing'-a-wa i-vi' Won'-ro-an is drinking with him Ku- ran ' Won'-ro-an-tu ka-ni'-ga Ku- ran ' camps with Won'-ro-an Ku- ran ' Won-ro'-an-tu pa-ant '-ni Ku-ran travels with Won-ro-an Ku- ran ' Won-ro'-an-tu ka-ni'-va-ant-ni Ku-ran and Won-ro-an are visiting (others) together Ko'-mus Won-ro'-an-tu ti-kai'-um Ko-mus with Won-ro-an is eating Won-ro-an Ta-vwa'-put-su-wa ka-ni'-ga Won-ro-an camps with Tavwaputs Kuch un kut-sau'-wun-gu-vu-nan ush en-ting-wa I do not wish to chew for him A'-nuk kwe'-is iim u'-ru-gwan When will you make arrows? A'-nuk-iim kwe'-is m u m u'-ru-gwan-um When will you make two arrows? A'-ka-ni iim kuch u-rung-wa Why did you not make arrows? A-ka'-ni-ga mun kuch u ' - rung-wum Why did you two not make arrows? A'-ka-ni miin u-ur '-kau Why did ye not make arrows? A-ka'-ni-ga um kuch pai-kwing'-ya ke-au Why did you not go home yesterday? A-ka'-ni-ga iim kuch ti-kong'-wa Why do you not eat? A-ka'-ni-ga iim kuch i-vwing'-wa Why do you not drink? A'-nuk um i-vwi When did you drink? 198 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 A-ka'-va nu'-ni kai-tso-op Where is my hat? Nu pun-gu'-an mai'-mu-kuts Sau'-uhu-twum'-put-si ka- ni'-va to-un'-ga-van I will go to Douglass' Camp when I find my horse Nu ti-ka'-mu-kuts pa-a'-miik I ate before I started A-ka'-ni-ga iim-kuch ka-wai na-ru'-a na Tum-pwan'-o i-vwai'-ti Why did you not buy a horse when you were at Provo? He move camp near good U-miis' mi-a'-va-ai-kunt tsa-gaich' i-vav ut-ten hunting ground tin-an i-va'-a-pantuk He moved camp near to good hunting ground A-ka'-ni-ga iim mu'-ni tu-wing'-i Why do [you] ask me? Nu wa'-ku ti-au' pu-kai-yiik I killed two deer Nu ti-au' ko'-i-yiik I killed many deer Nu nun-ka'-ka tau-wot-si nar'-ru-gwi-nuk um-wi ka- vwai'-i-yun-ken I heard a man say that you stole the horse Pa'-ga-wets mo'-sits-chi-pen ko-av'-pwin-ti A Navajo (in the face) resembles a cat Cng'-us yo-go-wo'-tsi-pen ha-sin'-ti He looks like a wolf U-num'-puts pa'-ka-chup yeu-gai' The badger runs into the hole U-num'-puts ka'-ni-pum yeu-oai' The badger runs into his house Ku'-nants tug Put out the fire Ko-kwop' ku-na'-pan yiin Put wood on the fire Pa'-ints tsamp Pour out the water Par tsamp Pour out the water My first say Nu' na'-mu mai'-kyent I spoke first (for something) Nu na'-mu maik I speak first (for something) Men call to hold a council Tan-tau-wat-su pai-wai-ge sim-pan-tu Call the men to the council Tav-ing pai Call Tav-i Um-pa ka-ra'-va Let it be—don't disturb it. Um'-pa na-ra'-va Let him be—don't annoy him Ti-kai'-vong Let him eat I-vwi'-vong Let him drink Pai'-kwa-vong Let him go home A-ka'-ni-ga um-kuch U-in'-ta-van tu-o'-king-wa Why do you not go to Uintah? Ing ush'-en-ti tin-au'-ni-van-uv He likes to hunt Ing- ush'-en-ti ti-kai'-van-us He likes to eat Nu U-in'-ta-van tu-o'-kwa-van'-an ush'-en-ti I wish to go to Uintah Um er-ra U-in'-ta-van tu-o'-kwa-gop You ought to go to Uintah Nu Pi-ki'-kwa-nur'-rum-pan to-o'-kwa-van-an-ush-en-ti I wish to go to Spanish Fork I him will urge with me to hunt Nu ung-wai'-us pai'-um-pan Nu'-ung tin-au'-i-vong I will urge him to hunt with me He knife begged Ing wet tu-wit'-si-kunt He begged for a knife He wishes to go home Ing ush'-en-ti pai'-kwa-van'-uv He wishes to go home I urged Ta-va-puts with me to come home Nu pai'-kyent Ta-va'-put-si nu-ing pai'ki ki-um-pong I urged Ta-va-puts to come home with me I him urged with me to hunt Nu ung-wai-us pai-kyent Nu-ing tin-au'-i-vong I urged him to hunt with me He me asked to eat Ing Nu'-nai tu-wi'-ni-kunt ti-kai'-vong He asked me to eat Nu ti-kai' vwan-is I will eat again Nu ing'-yi ka-ni'-van tu tish'-ump ti-kai'-mint I have eaten at his tent many times Nu tag yu-gai' I get in the shirt, or I put on the shirt THE SOUTHERN NUMA 199 Nu ing'-yi to-na ' -kunt I struck him Nu ing'-yi to-na'-kunt-is I struck him again Nu ing'-yi to-na'-vwan-is I will strike h im again A'-ga-ri Nu-nun-ka i ' to-o'-va-rin Hush, I hear a noise (Said when the person spoken to is sitting) A'-a-vwi Nu-nun-ka i ' to-o'-va-rin Hush, I hear a noise (Said when the person spoken to is lying down) A'-wu-ri Nu-nun-ka i ' to-o'-va-rin Hush, I hear a noise (Said when the person spoken to is standing) U-wis'-um kwi-pan'-zan-i Quit, you hur t ! (By striking) Nu-tum-pwit ' to-o'-va-rin nun-kai ' I hear the sound of rocks (when falling from a cliff) U-wis'-um ku-i ' -chum-i Quit, you hur t (By biting) Nu ing'-ye naung-ai-an-gi kwi-pok'-ai ko'-ung I am angry with this person because he struck me (with a stick) Nu pai '-kwai vwan sti'-yok I am going home because it is so cold Nu tin au ' -wa-va tu-gu nur'-ru-wi-in I am going hunt ing because I am hungry Nu ush'-en-ti pai '-o-kun pai-kwi- va-sum I will go home when I please Nu ush'-en-ti pai '-o-kun tin-au'-kwi-va-sum I will hunt when I please Nu ush'-en-ti pai '-o-kun i-vi'-vi-sum I will drink when I please Nu ush'-en-ti pai '-o'-kon ti-kai'-va-sum I will eat when I please Na'-wa-tsong'-a-tu-gwum wa'-wi They are standing face to face Na'-wa-tsong'-a-tu-gwun kwa-vi They are lying (down) face to face Na'-wa-tsong'-a-tu-gwum-wa-ru wa'-wi They are standing back to back Na'-wa-tsong'-a-tu-gwum wa-ru kwa vi ' They are lying down back to back Na-vai'-u-gwun wa'-wi They are standing side by side Na-vai '-u-gwum kwa-vi ' They are lying down side by side Ta-va '-puts ta-vwa'-wuts ung-u-tu pu'-ni-wu'-ni Ta-va-puts is looking at the sun Ta-vwa'-puts ka-vwai'-i pu'-ni-wu'-ni Ta-vwa-puts is looking at the horse Ta'-vwi nyung pa'-gu-nur-ni kye'-i-sum The sun shines after a cloudy sky Pa'-gu-nur'-i-kye I t is cloudy (The sun cannot be seen) Pa'-gu-nur'-i-kye kunt ki'-au It was cloudy yesterday Pa'-gu nur-i-kye-vwan'-tun na-sin'-ti we'-chiik It looks like it would be cloudy tomorrow Nu pai'-kwi-vwan we'-chiik kuch pa'-gu-nur'-ing-wak I will go home tomorrow if it is not cloudy Nu pai'-kwi-vwan we'-chuk kuch pau-wang'-wak I will go home tomorrow if it does not rain Nu pai'-kwi vwan we'-chiik kuch nu-wau'-wang-wak I will go home tomorrow if it does not snow Nu iim'-wi u'-rung-gi I am making an arrow for you Nu iim'-wi u'-rung-gi-vwan' I will make an arrow for you Nu um-wi' u-rang'-gi-kunt I made an arrow for you Nu um'-wi ka-vwai' tsai'-ing-gi I am catching a horse for you Nu iim'-wi ka-vwai'-tsai ing'-gi-vwan I will catch a horse for you Nu iim'-wi ka-vwai, tsai-ing'-gi kunt I caught a horse for you Nu iim'-wi tu-wi-ing'-ga I work for you Nu um'-wi tu-wi ing'-ga-vwan I will work for you Nu iim'-wi tu-wi'-ing-ga-kunt I worked for you Nu wet um-wi i-ung'-gwa-van I will bring a knife for you Nu wet ing'-yi i-ung'-gwa-van I will bring a knife for him Nu-iim'-wi ku-rung'-gu-a I am going for water for you Nu iim'-wi ku-rung'-gu-a-van I will go for water for you Nu um'-wi mo'-ik-ka'-ri I am waiting for you 200 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Nu-um'-wi ngwai'-um pan U-in'-ta-van tug I will go to Uintah with you Nu iim'-wi ngwai'-kunt U-in-ta-van tug I went to Uintah with you Nu iim'-wi ngwai U-in-ta-van tug I am going to Uintah with you Nu iim'-wi U-in'-ta-van-tug u-nun'-gu-gwai I am going to Uintah for you Nu iim'-wi na-mu'-u nu'-avan U-in'-ta-van-tug I will go to Uintah before you Nu pi'-na na-mu'-u-nu-a-van U-in'-ta-van-tug I will go to Uintah after you Ing pa'-rii-gun-tu na-vo'-kwi He swims upstream Ing pa-vich'-um na-vo'-kwi He swims down stream U-wis'-er-ra Yes, go ahead Um-er-ra tin-au-ni-gop You ought to go hunting Um-er-ru wok ti-a'-vu-nu-ru gwun-gop You ought to pay me two buckskins Kuch ik a'-ni-ang-waing I have no regard for it; I do not care for it Kuch ung'-un a'-ni-ang-waing I have no regard for him; I do not care for him A'-garr pa-to'-i Which is the longest? Inch pa-to'-i This is the longest A'-garr to-vi'-ki Which is the shortest? Inch to-vi'-ki This is the shortest A'-garr ai'-i Which is the best? Inch Ut'-tum pu'-ni-ti This looks good U-wis'-an You stop! Nu-gain' I also; So have I Nu pu-rai'-en skap'-in I cut my arm Nu man-pai'-en skap'-in I cut my foot Nu kuch paiks ti-kop' I ate not a little Um'-wa-pyu'-a-gunt Are you married? Ing-ya'-gai nu'-nai to-na-kai-yiik He is crying because I struck him Ing-ya'-gai mu'-av scav'-i-na-kai He is crying because he cut his finger Um ma-so'-imt-chin ma-sint'-in-tum kuch nau-o'-kwi- pim'-pa-pa-gai-ni-wait You look like a woman; you never went to war Um ma-so-its-pan ya'-oai You cry like a woman Um ai'-pits-pan um-pa'-gai You talk like a boy Um wi-chi-chi-pan kai You sing like a bird Ing kwi-a'-gun-tu-pan ti-kai' He eats like a bear Ing kuts-ing-ya-pan ti-kai' He eats like a dog Wetum-ke pu'-ni-kye-vwa Let me see your knife Nu-mo'-um-ke pu'-ni-kye-vwa Let me see your hand A'-ga-ri nun-kai'-un Hush! I am listening Nu tu-wits-i-gai ung-wai-us pai-kwi-kyen I believe that he has gone home Kuch u ken tu-wits'-i-gong-wa I don't believe it Nu nun-ka'-ka ung-wai'-us pai'-kwi kyen I heard that he had gone home Nu nun-ka'-ka ung-wai-us pai'-kwi-van I heard that he will go home Nu tu-wits'-i-gai ung-wai-us i-ai'-kwi-peu I believe him to be dead Um na'-nush na-nu'-ren-to-va-nan You will strike yourself Nu we'-tis ti-kai pi-ji'-kunt I ate before I arrived Nu-na-vwi'-num-pu wa'-a-ruk pu'-ni-ki I look through the glass Nu ka-vwai'-i tsung-ga-wai I am going for the horse Nu ka-vwai'-i tu-vu-na'-gai-we I am leading the horse THE SOUTHERN NUMA 201 Nu u-nu '-a-vus-um-pan I will go soon Av u-nu'-a Go now Um ur-ru pun-gu'-i-ming-i-ta-pi'-chi-giip pai'-kwi-van-nas You ought to tie this horse or he will go home Kii-nai' ke ma'-gu-men-tuk Go away from the fire Nu ti-kai-nump pu-ke ma 'gu men tu um pan I will go away from the table Ma-gu-men-tu-ak He is going away Na'-ri-ent Tav'-ai-ing-e mong-a'-gu-men-tiik Na-ri-ent go away from Tav-ai Na'-ri-ent t um pwi'-to-ke ma'-ga-men-tuk Na-ri-ent go away from the rock Ka-vwai'-ing-e mong-a '-gu-men-tuk Go away from the horse Nu u-nu'-ga-va I will go Nu u-nu'-ga-va shump I will go sometime Tav-a'-puts nu-ni-ton Tav-a-puts strikes me Mong kwe we'-chuk u-ni-va-sum We will go home (dual) Nu'-ung kaus kwe u-mi-gwe I went yesterday Tam-i-ung kaus ' -um kwe u-nu'-gwe You and I went yesterday Nu pun'-gu-un'- t i -gwan tom'-si-yiik ti '-a-vu nar-ru- um-pan I sell my horse for ten buckskins Nu ku ' -na-pan to-un-gu-van I will go to the fire Nu pa ' -van to-un ' gu-van I will go to the water Nu um'-wi gu-men ' - tu-um-pan I will go away from you Nu ka'-ni ma-gu-men ' - tu-um-pan I will go away from this house Nu in-chi yu-av'-it ma-gu-men' - tu-um-pan I will go away from this valley Ma'-ongk av u -nu ' a-vwan That person is going now Mom'-wi-ungk av u ' -nu-pu ' - im-pan These persons are going now Mu-ni ingk av u ' -nu-pu ' - im-pan You are going now Ing-i ingk av u-nu'-a-vwan This person is going now Im-mi ingk av u '-nu pu'- im-pan Those persons are going now (dual and plural) Um-winch-u u-nu'-gu-vwan Will you go? Pi-nunk'-un kweu u'-nu-av'-i-eum I will go after a while Ni ingk av u-nu'-a-vwan I am going now Tam'- i ingk av u-nu'-a-vwan You and I are going now Tau'-wi-ingk av u ' -nu-pu ' - im-pan We are going now Um'-wi ingk av u-mi'-a-vwan You are going now Nu pun kau u-nu'-gu-va I will go fast Nu-sa-niv u-nu'-gu-va I will go slow Nu pa-van'- tu un'-gu-va I will go to the water Nu ma-mum tugv-spim'-pa I will go up Nu ma-va-a-spim-pa I will go across Nu pai'-kwi-van I will go home Ing'-i ung kaus kwe u-nu'-gwe This person went yesterday Im-mi-ung kaus kwe u-nu'-gwe These persons went yesterday (dual or plural) Mong kaus kwe u-nu'-gwe Tha t person went yesterday Tau ' -wi-un kaus kwe u-nu'-gwe We went yesterday (plural) Um'-wi-um kaus kwe u-nu'-gwe You went yesterday (singular) Mu-ni-ung kaus kwe u-nu'-gwe Ye went yesterday (dual or plural) Ing kwe we'-chuk u-nu'-gu-va He will go home Im kwe we'-chuk u-nu'-va-sum They (these persons) will go tomorrow (dual) 202 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Mong kwe we'-chuk u-nu'-a-van He (that person) will go tomorrow Tau kwai we'-chuk u-ni-va-sum We will go tomorrow Um'-wi-gus u-nu'-a-vwan we'-chuk You will go tomorrow [or] Mu'-ni-gus we'-chuk u-nu'-gwe-vwan You will go tomorrow Wets-kun kweu u-nu-a-vwan I will go tomorrow Pam'-i-gis wets'-kun u-nu'-i-vwun We will go tomorrow Wot'-su-en su mon-i-gen ush'-en-ti po-kunt-i pu-tsu'-tsu- wan Four or five desire to know writing A-na-kwer'-ra ing pi-ji'-kunt When did he arrive? Nu u-nu-ga-va-shump I will go sometime Nu-pai'-kwa-vos'-sum pats-ar-run-pi nu-riim'-u-kuts I will go home when I have tied my mocassin Nu pai'-kwa-vos kats-pu-rat-seu-ti nu-ru-gu-mu-kuk I will go home if Ka pu rats [Powell] will pay me Nu pai'-kwa-vos'-sum iim'-wi-en wets nu-ru-gu-mu-kuk I will go home if you will give me a knife Nu-u-nu'-ga-va-sum ka-va'-tsai'-gwi-ge-is I will go when I catch my horse Nu ti ka'-va-sum mo na-va-ra-gum-suts I will eat after I wash my hands Nu i-vi-va-sum nu-kwint'-um-pa pi-ji'-gais I will drink when I arrive at the river Um in-chi ti-kwa'-vi ti-kai' Did you eat meat? Um-a a-vwi-nu kwint-i-pan to-un-ga-van Are you going to White River? A'-ga-va ka-ni'-a-ga Where is the camp? Nu-kwi-pan-um-pi i-au-wai I go for an axe Nu-kaiv-i-van to-un-ga-van I will go to the mountain Um Ta-va-put-si ku-rau-wai-ti You cause Ta-va-puts to bring water A-nuk'-wa iim pai'-kwa-van When will you go home? A-nuk um we'-ti-kwa nu'-ru-gum-pan When will you give me that knife? Nu tskai chu-ump pai-kwi-vwan I will go home with my brother Nu-kan-in'-ya-ka'-ri I stay in the house Nu ai'-put-su-pai'-kwe I go home with a boy Nu ma-so'-it-su-pai'-kwe I go home with a woman Nu ma-mo'-it-su-pai'-kwe I go home with a girl Nu pa-van to-ung'-gwai I go to the water Nu ka-ni-van-tuv pa-gai'-we I walk to the camp Nu tau-wot-su-pai'-kwe I go home with a man Nu kai-tso-a-pu i-au'-wai I go for a hat Nu ma'-vu-vun to-ung'-gwai I go to the tree Nu tum-pwi'-im-pan to-ung'-gwai I go to the stone Nu iim-wi kwi-pan'-pan kai-tso'-a-pum I will strike you with the hat Nu iim-wi kai'-pan'-pan kai-tso-op-a-mun I will strike you with my hat Nu kai-tso-piin i-au'-wai I go for my hat A'-nuk-um-pung pi-jiik nu-pai-kwi-ti-um-pang-ung When he arrives I will tell him to go home A-ka'-ni-ga iim nu'-ni pun'-gu i-yung'-i Why did you steal my horse? Pai'-ki i-van'-tuk pats-ai'-um ta-pi'-chai-va Come here that I may tie your mocassin Pun-kai'-vi av-iim er-ra kuch i-vwi'-va-an-tis Drink now; you cannot drink again Ung'-us-mo-ni to-na'-kunt tut-tsu'-ung-gunt He struck me on the head Ing kwi-a'-gun-tum pu'-an a-vwi' He is sleeping on the bearskin Nu-nun-kai'-yuk ung-wai'-us-wa'-ku ti-au' ko'-i ken I heard that he killed two deer Nu tu-er-kwav-it-tan ti-kai'-van ush'-en-ti I like to eat deer meat Nu mong'-ai ma'-mo-tsi ush'-en-ti I like that girl THE SOUTHERN NUMA 203 Nu pyu-ai-an pi '-a-mo-tsi Nu ma-shut'-kwi-vit i-vi'-van I love my wife I will drink the medicine Nu pun-gu -van pi-a-mo'-tsi mong-a'-ga va-iim'-pun-gu N u m to-kwav-it t i-ka'-kun-tum I like my horse more than yours We (he and I) ate the meat Nu -nai pung pung-er '-ro-6k mong-a'-ga-va pung-gu '-um Nu ko-op'-pi ku'-tso-we My horse can run faster than yours Um'-wi wets ko'-a-ga ma'-ga-va nu ' -nai we'-chi Your knife is sharper than mine Mong a vwot '-ni ka-vwa' kuch-is-in pu'-ke-ni-mong-ap That is the largest horse I have ever seen Ing ti '-ya tu'-wits yu-gwa kuch-is-ing puk-kai mong-ap I have never before killed so fat a deer Nu ti-yai yu-gwun'- tus puk-ai ' -ment I always kill the fattest deer A-gar'-wets ko'-a-gu Which is the sharpest knife? Inch wets ko'-a-ga This is the sharpest knife A'-ga-pak kuch mu-ing '-wa U-in'- ta-van tiig Which is the shortest way to Uintah? Ipak kuch mu-ing'-wa U-in'-ta-van-tiig This is the shortest way to Uin tah Tsau'-wi-at-si ut ' - ten ni-av'-i-gaip U-in'-tu-wai Tsau-wi-ats was the best Uintah chief Ta-va'-put-sis ut ' - ten ni-av'-U-in'-tu-wai Tav-vi is the best Uin tah chief An-ter-o-vis ut-ten nau-wo'-kwi-ni av U-in'-tu wai Antero is the best Uin tah war chief Inch pan'-ta-wot-sik yu-imp U-in-ta-wai na-nai ' This is the tallest pine growing at Uintah Pa-si'-gaw pu-kwon'-a-vit-yu-gwi' The snake is swallowing the frog Nu Ta-va '-put-si tu-wi '-nau-wai I go to bring Ta-va-puts Nu tum-pwi tu-rav'-i-kent I threw a stone Nu u-nu ' -pi t pu'-ni-ki I see an unupi t [spirit or ghost] Nu U-nu'-pi ts pu'-ni-ki-kent I saw an unupi t [spirit or ghost] Nu ing'-yi wi ' -av-um tav'-i-kunt I threw m u d at him Nu ta'-vit i-vi'-kunt I drank the milk I chew tobacco Nu u'-wu-pa-i i-vi'-kunt I drank the whiskey U'-wu-pa nu'-ni a-moi-ti-gunt Whiskey made me drunk Nu ku-nun'-nai ' - t i-kunt I made the fire Nu tu'-gu-vu-un pa-ai-wa-kunt I walked with my friend N u m tu-su'-pit tu-su'-van-um We will grind flour N u m pu-i'-vit tu-su-ka-kunt '-um We ground the seeds Nu we'-chum o-vit skav'-i-na-kunt I cut the stick with a knife Nu a-vwav'-um-pu wu-ni ' I stand in the shade Nu a-vwav'-um-pu wu'-ni-kunt I stood in the shade Nu Mo-go'-av-i nun-ka'-kunt I heard a Mo-go-av-i [ghost] Nu pu-i'-vi ku-mai ' I roast .seeds Nu o-wi'-av-i ka-kunt I sang a song Nu iim-wi sung wav pu-kai '-vwan I will almost kill you A-vwi'-nu-kwint'-i-nunk-pi-ji ' I have arrived from White River Nu iim-wi'-ga'-va pai I am taller than you Um'-unk nu'-ga-va pai'-yuk You was [sic] taller than I A'-ra-va sti-i-u-gwa-va ki-a-ung sti-kyunt It is colder today than yesterday Nu iim-wi'-gav-a su-wa'-ta-va-kai I am more tired than you Nu ung-wa'-ga-va pai-i I am taller than he 204 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Nu ung-wa'-ga-va ai'-i I am more beautiful than he Nu iim-wi'-gav-va ai'-i I am more beautiful than you Nu um-wi'-ga va pai'-i I am taller than you Nu um-wi'-ga-vana-na-puts I am older than you [or] Nu um-wi-gav-va tum-mo'-int I am older than you Nu ing-ya-ga-pai I am taller than this person Nu ing yai u-im-pi-tsa-tsi-ga-va-pai I am taller than Wooden Shoe (the Germans are called Wooden Shoes) Nu mu- ni'-ga-va-pai I am taller than ye (I am the tallest) Nu-mu-ni'-ga-va-tum-mo-int I am older than ye^^ (I am the oldest) Nu-ma-muga'-va ta-mo-int I am older than those persons Nu' unk mong-a'-ga-va pai'-yiik I was taller than that person Nu'-unk mong-a'-ga-va ai'-i-yiik I was more beautiful than he Story of the Eagle Ute—Komas [MS 794-a, NO. 28] people dwelt or lived Ni-int-tu Ka-ni-gai-iik hunting eagles disappeared not returned kwa-neit-si-ge-num to-pi-kwai-ni-ge kats wai'-ming- wa homes deserted ka-ni'-pus ko'-yo-chai'-kwi-me The people when they went to hunt eagles disappeared and did not return and their homes were deserted. Eagle [illegible] alone left sitting Kwa-nat-sits a-ka-ni-va na'-nush pi-a-kwa ka'-vi- ni-ge saw-thought [illegible] why people disappeared mai kyen a-ka-ni-chump peu'-e-wun to-pi'-kwung and the eagle left sitting alone said why have the people disappeared. I also (about it) will see ku-gain u-wun-teu pu-ni-kai-va he thought The eagle made ready mai-gen kwa-nat'-sits nau-wus'-in-ka-gais proceeded o'-pun nu-kwint-no-me people followed one way nu'-int-su nau'-ma-pa sung-kwa'-me-tu-wus-uk dusty trail and footprints ho-ko-pa-ki-kyuk u-nits naw-ma [illegible] much trod or compressed eu-tu-pa'-kyai-kyent. I also will see about it said he and the eagle made ready and proceeded following the dusty trail compressed with footprints all going one way. he went on to the summit of the mountain U-nu-ma-gai Kai-vwau-i-wuk reached climbed u-mun'-tw-wung-mau'-mw-suk He went on climbing until he reached the summit of the mountain. in the valley two fires on this side Yu a vunt ma'-vun nai w-wai'-a-vak a cliff tum-pai'-a-gaik directly toward trail deeply worn o-kwai u-mat'-song porr o-no-kwi-kye In the valley were two fires and on this side a high cliff and a deeply worn trail running toward it. He went on-continued the cliff U-nu'-pa-in-gi w-wa' tum-pai'-a-vit arrived teu-gai-yuk He went on until he arrived at the cliffi saw coming up rock foot pu-ni mau u su gwung t-win-pwi tin-a-va people in a pile lying nu-int-pu-gaip na-vwa a-vwi-ni mi Coming up he saw people lying one upon another. Eagle what shall do Kwa nat'-sits a-ka'-ni-va a-ka'-nin u-ni-van said mai-kyent Then the eagle said what shall I do? What way do he said a-kan' u-va'-vu-u-ni-mint mai'-kyent THE SOUTHERN NUMA 205 In what manne r did he do this[?] Eagle looking about saw in the hollow of the rock Kwa na t sits pu-ni-ni-yuk tung-kwo'-men-chum-pant eagle's old nest then kwa-nat-sit-chi we-tu ka ni gaip i-ni'-kai The eagle looking about saw then an old eagle's nest in the hollow of the rock. Here he must said there I'-ve u -musu-na-va mai'-gyes yen'-um The place look down said he and i-ni'-kye sun-si'-ke-um mai ' -mint u-nits when he looked down sun-si'-kyai-kwung pushed off said eagle tu-o'-min tum mon-a ' -pum mai-kyant kwa-nat-sits "Here ," he must have said, "this is the place." "Look down," said he; and when he looked down he pushed him off said the eagle. I should he push down Neu tu-wik'-ke-sum-pong tu-waing'-wits in this manne r in the same place sail around man u-wan-tug nhut-si '-pung-gau'-wits here alight and hear him e-vwen'-ti ta-vwi'-gri-ow u-nits ' nun-kaw' hu-gu-vun Should he push me off in this manner I would sail around and alight behind him and hear him talk. eagle threw himself go down kwa-nat-sits nau-wan'-nu-kaing ge tu-waing'-wits in like manne r man u-wun' - tug sailing around in the same place alighted whut si' pung gau wits u-wun'-tis tav I could do this E-nu-um-pm-pa saw eagle mai kyent kwa-nat-sits eagle done thereupon kwa-nat-sits u-ni-mu-kuts o'-pa started frog home ti-kau'-u-kwa pa-kwa'-nu-vit ka-ni-vits-ong The eagle having done this started to the frog's house. near arrow this side un-sah-a-pong U-gai-yuk pu-ni-o'-gung mu-a kwe house smoke ka-ni-a-gan-tum-pant kwi'-ke Coming near he saw smoke in the nearest house (the house this side) Eagle going in in woman Kwa-nat-sit-chi o-wun-tu-wung w-wung ' ma-mots sitting ka-vi' sitting down kindle a fire I am cold said eagle ka-rung'-gwa nai '-tin-gun seup-kein' maik kwa-nat-sits The eagle went in [;] a woman was sitting [.] Kindle a fire I am cold said Eagle. woman not talk Ma-mots kutch um-pa'-a-wa-sun move to the door slowly making way ni '-gu-wun-ka yeu'-wa ar '-ai-gain-min at him un-wa'-vat-sus looking outside jumping noise pu'-ni-kai u-ni'-gis ev up-kwi-to vo-ung-ne at Father 's arrows mo-a-vum pi gi wats a m a n came very beautiful man "ni-nits-its pich tu wits ut-ten nu-ents" woman ma-mots said I them better looking m a i k " H e g h ! " nu ' -pun a tsi-mans pun-tiv-vum to you u m win chi no likeness I say you are rough I say tum-man-an aik sun-kwa'-a-po-rum ai'-ke-run The man then water took and looking Tan-wats a-ka-ni-va pai to om muts nav-u'-mi-hi in this is I how I am u-na In'-che nu ger-ra-im che tum T h e man then took water and looked in. This is how I am. a man I say beautiful man yellow " K u t c h " . nu ints in nik ut-ten nu-int-si wa ' -pu-un faced ko-va-un-ti hand yellow No mo'-ung wa'-pu-un " E h " yes you stay here I will see said he "ka'-ri-gai pu ni kais van" maik given on his back threw started U-ku-van nau-wan-tug mu-nai-kwits o'-pung-gwai there o-wun'-tug He threw his quiver on his back and started to the place. 206 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 at the place he arrived the m a n here o wung tu-gai-guk nu-ints i-va sitting not able to be seen ka-si kutch pum-pu ' -a ts pu-nin '-chi-ap He arrived at the place here the man was sitting (and so beautiful that he could not be seen) or (his beauty was so great as to dazzle the eyes) opposite (to him) sitting down not did speak sung-gwa'-nan-tug ka-sung-m kutch na-ni-ung-ni- sump Sitting down opposite he did not speak. M a mots er-ra ma-va ka-ri-kunt nu ni kwi i-va pi-g-yuk [Not translated in original manuscript .] Ni ni was i-va pi-gi-yuk [Not translated in original manuscript.] There was a girl sitting there when I came in. Eh, a girl always does that way said frog. I indeed came here Neu ga-nik' ep-a nu-kwint-ni-ga are all gone I am following to-pi ' -kwai-unk" " n a u ' - w a - p u m " then are eagles Those hunt ing eagles ' ' Kwa-nat-si-ge-rum said eagle maik Kwa-nat-sits there " E h " M a mug er ra kwa-nat '-sit-chu ma-va able nearly to fly yes-sum-ur-rum after a while I will be accustomed to rocks pi-kai'-in ke (tin-sen-no'-ka) kai '-vit-sump you can look at them but can do nothing with them pum-pwats u-pun-nin '- i-min Eagle Kwa-nat-sits cannot we look at it " K u t c h er ru re pu ni kaig poi yu pa as you say we will do it shall be done " E u h ! " "mai-gu-mus-u u-nu-gu As you say, " I t shaU be done ." went towards frog leading o p u m pah-kwa o-wat-sung pu-kwan'-av mu-i-wa where he aimed standing looking frog U-wun ti-gai'-yuk pu-ni-wu-nu-gum Pu-kwa-nav pointed tin-ni '-a there it is said there they are look at them you i-vwe'-tsun maik "yen ' -a-mus pun-ni-kai-um-um." [Eagle] over or down looking frog Kwa-nat '-si ts tu wa sun-sin-yuk pu-kwa-nav down tu-wain grasped said Hold on I Hold on ! you will fall t s a i ' n i g e maik " i r - r i ! ir-ri! wi-re! you will fall wi- re!" pushed the eagle tu-wing kwat-nat '-sit-chi Eagle fell down kwa-nat '-sits tu-waing'-wiits man-w-wan-tug wheeling around whut-si-pung-gu-wuts behind him walking un-wav'- i-nung-ko pat-si-tav a-ga ta-wa'-kai-wa-us stood listening nung-ka ' wu-ni-ung [Additional Phrases and Vocabulary] [MS 794-a, NO. 28] Ni ti '-a nun- t in ' -nav I am following a deer Ni-peu ' -e-wun-nau-wa-pai I am following my people Inch po en-tw-pa'-ai-kyent This trail is full of footprints Ni a-vwi'-nu-kwint [No translation given] Ni-tu-gai a-vwi '-nu-kwint-um-pa ki-au ' I arrived at Uinta yesterday I hill went up Nu ka-ri-ri man-tu-wok I went up the hill I hill from went down Nu ka-ri '-ri mun- tu-ma-nunk tu-waik' I went down from the hill U-wai'-u-vuk this side Vocabulary Tum-pai-av U-wat'-song U-wa'-vit-song Nu U-in-ta-wa ka-ni-gai Nu kwa nat si gau-wi-va Ka-nis ko-yo'-ki-ke Ka-nis ko-yo'-chai-ke Nu-na-nush' pi-au' Tau wi-chis pi-e-kwa Pen-e'-wun to-pi-kwa Pen-e'-wun na-sov-i-gi-kwe rock, a cliff The face of toward a thing toward a person I live at Uinta I am going hunting eagles The tent is deserted The tents are deserted I am left alone [No phrase given] My people are gone My people are gone THE SOUTHERN NUMA 207 Nu av nau-wus in gwai U-in-tu-vwan tu-o-kwi- I now am making ready to Uinta to go vots I am making ready to go to Uinta Wai en (or wa) tau wat su wa-vun-nai u-nu'-pa-ai Na-vwa' U nik u-ra'-va pu-ni'-ni Tung-kwo-mi-ni i-ni'-kai sun si kyai sut'-si pai-uk' (a nau giv-i nup) Ni tu wing tum pwit o na' pung Ti'-a-suv-a-gunt man I-pan-uk man Kwa nat sits ta-vi' ta-vi kyent ta vi van Nu nau-wun'-nu-kai Ut-si-pun-gai um ga kai U-wun'-tis U-wun-tis ku-rau'-wa Ku-sa'-rump Pa-ro-gwap n-kwint // // // // // // two men two fires to continue in a pile; one on another let it be so to look about and see a hollow in a cliff there in the [or that] place to look from behind an object, to peep to take a rapid look; to glance at a mythological animal like an elk cannot be killed causes sickness and death, etc. I pushed him off the rock a mythological bird that sings at night to announce some disaster; rarely seen I in this manner Do it this way to alight [No term listed] [No term listed] I will try (to do) myself to turn out, to turn over to turn loose [No term listed] the same place go to the same place for water Grass Valley [No term listed] Why you go Grass Valley to Um-pu u m i-ni'-gwaik-yuk ku-sav-um-pu-wun-ti Why did you go to Grass Valley? Who you did see Grass Valley at Ung-ai u m pu-ni ki yuk ku-sai-um-pu-wan tug Who did you see at Grass Valley? A'-na-pai-to-a-na u m ai-wa ka-ri-yuk How long did you stay there? Tau-wi-num pu-ni kai-va Let me see you tongue We t u m pu'-ni-kai-ra {or. Wet u m wi) Ui-ni-kva-va Let me see your knife I in water saw myself Nu pa vong nav'-u-ni-ke I saw myself in the water. I you see water in Nu u m w i pu-ni-ki pa-vong ik I see you in the water (reflected) Nu u m wi pu-m-ke-kunt pa-vong ik I saw you in the water (reflected) Ing nav-u-ni ki kunt pa-vong He saw himself in the water Nu nav go ip na-nush I struck myself [or] Nu na run na-nush I struck myself Nu na ru no van na-nush I will strike myself Nu na geu wa nush I am biting myself Pa-vant Vocabulary Given by "Ka-nosh" (Mo-a-gai-tup) Playful Spirit Persons and Parts of the Body Tau-wots Ma'-so-ats Aiv'-puts U-nu'-na-nur Ai'-pets Nan'-sits Pi'-sho-av Nu'-ints Mer'-u-kats Tu'-tsiv Tu'-tsiv-wav Mu-tok-uv Nun'-ka-wav Nung-kweu-sa-vwuv Ha'-ta-vu Mum'-sQmp Pu-iv Pu-tun-kai-vu Pu-tish'-a-vu MOn'-su-wOv U-gwi'-num-puv Tiim-pwav Tiim-pau'-si-vu Tau'-wump A-gump Ka'-no-kump Ku-rav' Pah'-kwav I-u'-gu-num-pu So-av'-u Yung'-a-vu Pi-av' Pi'-up, and Mo-go'-av Pu-rav Tso'-a-vwuv Ki-puv Man'-si-vwuv Ma-tum'-pit-suv Man Woman Young man Virgin Boy Girl Infant Indian White man Head Hair Forehead Ear Entrance to ear Cheek Whiskers Eye Eyebrow Eyelash Nose Nostril Mouth Lower lip Teeth Tongue Chin Neck Adam's apple Throat Shoulder Breast Woman's breast Heart Arm Arm above elbow Elbow Arm below elbow Wrist 208 Ma-pai'-a-vwiiv Ma-siiv' Ma-to'-gov Ma-go'-gi-ump Ma-tu'-ri-vwuv Ma-seu'-ri-wits Si'-chump Sau-gwai'-uv Pi-cha'-kom Tung'-a-vwuv U-tits'-a-num-ptiv Pun'-ka-vu Ta-taum'-pi-tsuv Nam'-pav Tam'-pimp Ta-pai'-a-vwuv Ta-su' Tsi'-chump Pi-er'-ro-wan Mo'-ints Pi'-ats To'-ats Pun'-kuts Ku-niin Whu'-tsin Ku-nu'-tsin Whu-tsi'-tsin Pa'-vits Skaits Na'-mints Hand Fingers Thumb Forefinger Second finger Small finger Finger nails Belly Paunch Knee Leg below knee Leg above knee Ankle Foot Heel Sole of foot Toes Toenails Relationship'^ Wi Fa Mo So Da GrFa GrMo GrCh (m.s.) GrCh (w.s.) O.Br Y.Br Y.Si Elder and younger male cousins are the same as elder and younger brothers. Elder and younger female cousins are the same as elder and younger sisters. [Powell's Note] Kots Pon Aits Pon Ko-ko'-in Mau'-wuts Shi-nan Num-pwi-ats Ai'-tsun Pats Shi-nan'-sin Ko-tsun Pats Ko-ko'-tsun Mo'-nats I-ait-sin Mo-nat'-sin Whu'-tsum-pi-an U'-wich-ots U'-wich-o'-tsun Su'-yes Wai'-yu-ni Pai-yu-ni What'-so-yu-ni FaO.Br FaO.Si FaY.Br FaY.Si MoO.Br MoO.Si MoY.Br MoY.Si O.BrCh (m.s.) O.BrCh (w.s.) O.SiCh Y.BrCh (m.s.) Y.BrCh (w.s.) Y.SiCh Wi parent Hu parent DaHu SoWi SpGr parent GrCh spouse Numerals One Two Three Four NS TO ANTHROPOLOGY Mon'-a-gi-u-ni Nav'-ai-yu-ni Nav-ik'-a-vait Wa-wot'-su-u'-ni So-wa-ro-um-su-u'-ni Tom'-su-u'-ni Su'-yijts-spink Wai'-yu-ni-spink Pai'-yu-ni-spink What-so-yu-ni-spink Mon'-a-gi-u-ni-spink Nav-ai-yu-ni-spink Nav-ik-a-vait-spink Wa-wot'-su-u-ni-spink So-wa-ro-um-so-yu-ni-spink Wam'-su-u-ni Pam'-su-yu-ni What'-so-um-su-u-ni Mon-a-gin-su-un-i Nav-i-un-tom-su-u-ni Nav-ik'-a-vait-tom Wa-wot'-so-un-tom-su-i So-wa'-ro-um-su-u-ni So'-kus-mo'-a Tom'-so-in-a-mo-a Nu'-ni Dm'-wi Ing'-ai Mong'-ai Na'-na [iio] Un'-kar-tum-pits- -ni NUMBER Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen Eighteen Nineteen Twenty Thirty Forty Fifty Sixty Seventy Eighty Ninety One hundred One thousand Pronouns [Pl; •mu- I You He- present He-absent Verbs Grow, to ace Names] Meadow Creek 14 kwint' [i2o] Un'-kar-tum-nu-kwint [i2i] U-av-kaiv^ nu-kwint [122] Tu'-wi-naip-yu-av [123] Ka-na'-mun-sa Corn Creek [Map 7] Salt Creek at Nephi Round Valley Cedar Spring [Possibly Oak Spring north of Fillmore (Map 7)] Fillmore Creek [Chalk Creek (Map 7)] Baldy Mountain [124] U-wi-ats Nu-kwint [125] Tu-sok-av-kaiv [The location of this mounta in is uncertain. There are several "Ba ld" and "Ba ldy" mounta ins in the area, e.g., Bald Mounta in in the Wasa tch Range east of the J u a b Valley and Big Baldy east of the settlement of Pleasant Grove, Utah . T h e term used here was probably a local appellation for a mounta in near Fillmore, Utah , where Powell interviewed Kanosh.] [126] Pi-au-wip Nu-kwint [127] A-vwa-pa Sevier River [Map 7] Sevier Lake [Map 7] Meu'-a-tots Pu'-tsiv To-gun'-tuv [Miscellaneous Words] Moon Star Zenith Pi-tsu'-amp To-gum-pai-av Tavw Pu-tsok; kwe-chup Pa-au'-wau A-vwav' Nadir Firmament Sun Meteor Rain A shadow THE SOUTHERN NUMA Pa-na-ga-kai Mo-go'-av Ki-a'-to Won-sit'-yu-ats Inch er ra Yu-6k' Ta-vwip 209 A council A playful spirit One-two boy This is To dive Sunlight The Western Numa Pa-vi-ot-si Vocabulary Given by Naches Salt Lake City: May, 1873 Ma-got'-ni Tu-i-vit'-si Shi'-a-rim I'-to-wa Tsi'-a Na'-na I'-w6p r-a I-mu'-tsu I'-mu-wing-a I-pu'-wi I-pu'-ti-kab I-pu-mun'-si I-mu'-vi I-na'-ka I-na-ka' ra-wa-gun I-gl'-ba I-mu-kag^ I-gi-pa kag"' I-ta'-ma I-i'-go I-mi-su'-i I-ka'-mo I-go'-ta I-no'-to I-tso'-av I-nug-av I-pi-tsa I-pi-rat-su-gi I-mat'-si I-ma-wits I-ma-wi'-tso I-ma'-kov I-ma'-tok I'-ma-kiik I'-ma-po-im I'-ma-gyok I'-ma-to'-a I-co'-hi I'-nu-mu-a Persons Woman Young man Maiden Boy Girl Indian Parts of the Body Hair Forehead Forelock Small sidelock Eye Eyebrow Eye lashes Nose Ear Entrance to ear Mouth Upper lip Lower lip Teeth Tongue Beard Chin Neck Adam's apple Shoulder Breast Woman's breast Arm above elbow Elbow Arm below elbow Wrist Head Thumb First finger Second finger Third finger Fourth finger Belly Body I-bu'-gap Leg above knee I-mi-a'-wo Knee I-hu-tsi-ton Leg below knee I'-gu'-gi Foot I'-ta-bl Heel I'-ta-tok Big toe I-ta-po-in Second toe I-ta-tyuk Third toe I'-ta-toa Fourth toe I-ta-tyok Small toe Terms Denoting Relationship*' I'-go-ma Hu In-no'-ti-gwa Wi I'-na Fa I-vwi'-a Mo (m.s.) I-vit'-si Mo (w.s.) I'-tu-wa So I-vwot'-si Da I-do'-go GrFa I'-gi-nu GrCh (m.s.) I-yu'-tsi GrCh (w.s.) I-va-vi O.Br I-ha'-ma O.Si I-wung'-a Y.Br I-vu'-mi Y.Si I'-hai FaBr I-va'-hwa FaSi I'-ats MoBr I-vi'-to MoSi I-hu'-sa BrCh (m.s.) I-mi'-to BrCh (w.s.) I-va'-nuk SiCh (m.s.) I-mi'-to SiCh (w.s.) [This manuscript contains the English equivalents for cousins terminology, but no Paviotso terms are given. Edi­ tors' note.] I-ya'-hi I-ya'-hi I-do'-o-na I-gu-nu'-bi-a I-tai' I-ya'-hi I-do'-o-na Kwai'-na Wi parent Hu parent DaHu SoWi SpGrFa SpGrMo GrDaHu GrSoWi 210 THE WESTERN NUMA 211 Implements and Utensils P6-mash' Mu-ka'-mu Ti-pa'-sa-mi-ga Wo'-no A'-d Shi'-tsi-ta Tso-ko'-no A-tso-ko-no Wo'-i Ti-tam A'-a 0-sa Ti'-a-kop Wa-na Pa-gwi'-an Na-ti'-no Nan-sa-ni-ga Na-ta'-ga-ri Kwa'-ting Kwa'-ti-nu Ma'-ta To'-so Wik-o'-na Wi'-gu Na-ti' Tso'-mi Po'-tsi-ap'-a-wop Na-ti'-ran Ua-sha-to Tso-ti'-a Mo-ko Ka-ni-kuk Ka-mu'-ig Kwa'-si and Gu-sha To-gwai'-gyu Tu'-kwi-tai-a I'-shi-gwai'-gyu Po'-hi-gwai'-gyu At-sa-gwai'-gyu At'-sa gwa'kai Pats'-i-tup To-hai-gwai'-gyu O-ha'-gwai'-gyu Arrow Arrow heads, tool for making Bridle Basket, large conical, seed Bow Cup, basket Cup, horn Dipper, horn Fire, sticks for kindling Hook, fish Horn Jug, water Larriat Net, rabbit Net, fish Saddle Cinch Stirrup Spear, bone Spear, fish Stone, large mealing Stone, small mealing Wagon Dress and Ornaments Blanket Belt Beads Breach clout Fringe Gloves Hat Moccasins Necklace Robe of rabbit skin Shirt Colors Black Blue Gray Green Red Roan White White Yellow The Firmament and Meteorological Phenomena At'-sa-gwin Ko-mip' Tu'-ki-nuv At-sat'-ko-miv I-shi-ku-miv Pa'-ge-miiv Ha-gwop' Pat'-si-giiv Ti-gwi'-kwi-siv Mu'-ha Mu'-ha Pat'-si-pi-no'-a Mu'-ha Wi'-ko-tsan Pa'-u-nav Aurora Clouds Black clouds Red clouds Fleecy clouds Fog Hail Ice Lightning Moon Moon, round Moon, crescent Rain Pi-a-gwi '-di-gwim To-go'-pai-nav Ta'-vwa Ta'-vwa-mu-su-wi Sing'-a-kot Nai-pun Nu-wav' Pa-tu-suv Hi'-gwop Wi'-yup Si'-gup Si'-av Wap Sing'-av To'-nik To-nav Wa'-hav A-no'-ka Pa'-wap Ti'-wap Wo-gwo'-kov Sai'-wav Hup Si-uv Ti'-na Ko'-tsu Pa-hu-a Hu'-na Ko'-hi Sig'-i Pa-da'-kai Ku-ip' Ti-hig Tu'-ish Pa-ti'-hig Wang-i' Wa-tsi'-a Ti'-hig Pai-yu'-na Pa-mu'-si Ko'-Ip Ka'-wa Mu'-ra Pats'-ug Ka-gwi-du'-ha Mu'-hi Ka'-mu Ta'-vu To-ha'-kum Ta-va Tu'-hu Ki'-ga I'-sha I'-tsa Ku-gwi (Tamias) Pa-ko'-rob Wi'-ho Rainbow Sky Sun Sun, drawing water Circle around the sun or the moon Sun, ice column from Snow Star Wind Plants Bush, buffalo Bush, rabbit Bush, rose Cedar Cottonwood Flour [sic; flower] Greasewood Grass Leaf Pine, big Pine, piiion Reed Sage Tree or shrub Willow Animals Antelope Buff"alo Bear Badger Beaver Cony [rabbit] Coon Chipmunk Deer Dog Elk Fox Fox, small or swift Horse Mink Muskrat Mountain sheep Mountain rat Mule Otter Panther Porcupine Rabbit, jack Rabbit, cottontail Rabbit, large white Squirrel, black Wild cat Wood chuck Wolf, big Wolf, litde [No term listed] Birds Bird, black Buzzard 212 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Pl-vu-gwat'-sa A-ra Ko-ri'-di Pa'-ni-gwi-tor Pu'-hi Ku-na Pa-si'-a Pu'-i-tu-yu At'-sa-van Kai'-heu Wa'-sa Wl-at'-si Pa-si'-ton Pa-bun'-go Sai'-ya Ku'-ta Kwi'-ta-vwi Mu'-hu Ku'-hu Wai-ya'-mu Wa-na'-ta-win-ni Pi'-gi-ha'-na Ka-ka'-pum Ku'-i-it Hu'-tsi Wo'-it Kwa'-nit Ni'-yuv So-go'-bi San-a-ki' Ni'-gwo Wa-pi'-pai-na Ko-ko'-tso-gui A-mu-sav Pa-m5k' Ti'-buts Mo-gQs' Pa-ho'-ag To-gok' Ma-gat'-sa A-i'-nab Ai'-ni Tu'-ats A-ku'-bi-ha Mo'-i-vi Ma-pong'-i No'-da Ti'-gwim Ti'-gam Ti'-pit Ti-pit'-a-gwan Ti'-ok Mu-ha'-gai Hup Ku'-tsu-ni Pa-num' Kaiv Brant Crow Crane Chapparelle cock Duck Eagle, golden Eagle, baldheaded Finch, blue Flicker Grouse Heron Jay, Cellers Lark, Meadow Loon Mud hen Mud duck Magpie Owl, screech Owl, burrowing Owl, small gray Oriole Pet, the Quail, California Snipe Sage hen Swan Shitpoke Turtle dove Teal Titmouse Wild goose Woodpecker, redheaded Wax Wing, cedar Reptiles Frog,large Frog, small Lizard, large black Lizard, small gray Snake Rattlesnake Toad, horned Insects Ant, red Ant, large Ant, small Bee Fly, house Mosquito Yellow jacket Geographical Terms Cliff Cliff, summit of Cliff, side Cliff, foot of Canon Corral Creek Hill, round Lake Mountain I-wai'-yu-kaiv Ta-si'-ga-wav Ku-rag'-wa Kwi-da'-mi Ku'-yup Hiip Pa'-tson Kwi'-na-ha-mun-gwut Pa-ta-num'-gwut Ta-vu-num-gwut Ta-vi-a-cwa-num-gwut Mountains Mountain pass Mountain peak Mountain spur Plain River Spring North South East West Geographic Names [MAP 1 ] Pa'-u-vi-ku-ti-ri Ti'-tsi-pa (Cold Lake) I-si'-gu-yu-i-wai Ku-yu'-i-wai Tu-no-mit'-sa A-gai'-i-wai Wa-rai'-wai To-i-wait Sai-tu'-ka-tip-i-wait Island in Pyramid Lake Lake, Salt Lake, Mud Lake, Pyramid Mountain, Battle River, Walker River, Pitt Sink of the Carson Sink of the Humboldt Nouns Ku-tu'-siv Ti-wo'-ning Nat-sat'-ti-ma Ko-yo'-rip Kai-o'-wo Ko'-tuv Yu-ku'-tsu Mai-mo-a-nig Ti-na'-nig Ti-ya'-nig Ko'-so Pun'-go (Fire horse) I-vu'-a Pi-shim and Tu-pi'-shim To-hap'-i-shum Ko'-so Tu-ip To'-vi I-ga'-hu A-tu'-ku Na-vu'-ni I-wau'-hig Kai'-yus (Many horses have) Kai'-hig Kai-yus (No horses have) Pats-i'-tup Wi-hi'-po Pa-nav'-o-mi Wo-i-gin At-sai'-u Wi'-ko-no Kwi-i'-tav Tu'-bi Pa'-gup Nu-mi'-na Pa'-mu Ti'-kan Tiv-5p' Pa Ashes Broom Button Button, brass Bell Coals Cattle Dance, hunting moon Dance, pine nut Dance, war Engine Friend Flint Flint, white Fire Ground House, camp Hole Meat Mirror Man, a rich Man, a poor Quartz Railroad Railroad car Railroad whistle Rock, red Ring, finger Smoke Stone String Spirit, a Tobacco Table Writing, a Water THE WESTERN NUMA 213 Adjectives Pi'-tsai Shi-tai Wi'-ko-tsan Hi'-tsi I'-ni Pi'-shai Pa-vai'-yu I-wai'-yu Nau'-no-kwai Ti'-o-yu O-uit'-si man'-ing-um Better and best Bad Curved Few Fast Good Large Many Middle Sick Slow or lazy Adjective Examples Pi shi yu I Ti-hig Pi-shai Wa-haiyu I Ti-hig' Pi-shai I-wai-yu I-Ti-hig' Ni Eu Ma-su Ma-su I'-shu O'-o Ik or Ik'-a-vu Mok or Mok-a-vu I have a good horse I have two good horses I have many good horses I You Sing[ular] Ni Eu I You He She This That This person That person ion of Pronouns Dual Ta'-shu Wa'-hai or 01 thing • thing Plural Ta'-mish Um-mu Yit'-sing O-ti'-ti-ga Ya'-gai 0-hi Ya'-ip Ni'-ga A-han'-ni Tu-ki'-u Ti-kau Hu'-win Nan-a-ko'-ik*'" Tu-mu'-seu Na-muk'*' Wa-mu Mi'-a Nu-na'-kan Sai'-yu-win Pats-a-tu-a Su'-ai U-vu'-pu-ni I'-shup U-ha-nik^ and O-hai-i-wan No'-ri-gwa Ti-a-ho-i Ti-meuk' A-mak" A-tsa'-wo" A-wi'-wo" Verbs Alive Bury, to Cry, to Cough, to Dead[,to be] Dance, to Do, to Extinguish, to Eat[, to] Flow, to Fight, to Farm, to Grow, to Gallop, to Go, to Hear, to Kindle, to Kill, to Laugh, to Look, to Lie, to Make, to Marry, to Play, to ^ Purchase, to Quit, to Scratch, to Scrape, to; or to sweep A'-tsa-kwait U-wu'-ni U-i-ik'' Ti'-ni-kwu Ti'-rik U-wi'-ka To-shong'-o-yu Shu'-mai Yar'-u U-ru'-tim A-ma'-man Ti'-kwi Ko'-so-gwo-i Ti-kau' Ni-Ti-kau'-an Mi'-a Ni-Mi-ak'" Gu-mu '-tsi-wa-tik Ni-gu-mu-tsi-wa-tik Pat'-sa Ni-Pat'-sak" Pats'-a-tu-a Ni-Pats-a-tu-ok" Po-yu'-a Ni-Po-yu-a-ka U-wi'-ka Ni-U-wi-ka To'-na Ni To-nak" Gwi'-va Ni Gwi-vak" To^'-a Ni To^'-ak" Skin, to See, to Smell, to Sing, to Steal, to Sleep, to Tan, to Think, to Talk, to Taste, to Touch, to Tell, to; or to relate Whistle, to Present Form of Verb Eat, to I am eating Go, to I am going Kick, to I am kicking Kill, to (person) I am killing (person) Kill, to I am killing Run, to I am running Sleep, to I am sleeping Strike with the hand, to I am striking with the hand Strike with stick or other object I am striking etc. Stamp, to I am stamping Perfect Form of Verb Mu-us Mu-us Mu-us gure Mu-us Mu-us Mu-us Mu-us Mu-us Mu-us Mu-us Ni Ti-Kau-ma-gwu Ni Mi-a-ma-gwu Mu-gut-si-ma tik-ma- Pats'-a-ma-gwa Pats-a-tu-a-ma-gwa Po-yu-a ma-gwa U-wi'-ka To-na'-ma-gwa Gwi-vu ma-gwa to '^-a ma-gwa Eaten, I have Gone, I have Kicked, I have Killed, I have (person) Killed, I have Run, I have Slept, I have Struck with the hand, I have Struck with an object, I have Stamped, I have Future Form of the Verb Ni-su-sat-si Ti-kau-an Ni-su-sat-si Mi-a Ni-su-sat-si Gu-mu-tsi-wa-tu- wan Ni-su-sat-si Pats'-a-wan Ni-su-sat-si Pats'-a-tu-a-wan Ni-su-sat-si Po-yu-a-wan Ni-su-sta-si U-wi'-ka-ru-wat Ni-su-sat-si To-na-wan Ni-su-sta-si Gwi-va-ru-at Ni-su-sat-si To'^-a-ru-wat Eat soon, I will Go soon, I will Kick soon, I will Kill soon, I will (person) Kill soon, I will Run soon, I will Sleep soon, I will Strike with the hand soon, I will Strike with club, etc., soon, I will Stamp soon, I will 214 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Imperative Form of Verb Root Ti-kau' [eat] Mi'-u [go] Gu-mut'-si-wa-tik [kick] Pat-sa [kill, person] Pats'-a-tu'-a [kill] Po-yu'-a [run] U-wi-ka [sleep] To'-na [strike with the hand] Gwi'-va [strike with stick or other object] To^'-a [stamp] Eu Ti-kau-uk^ Eu Mi-uk^ Eu Gu-mut-si-wu-ti-uk' Eu Pats-uk^ Pats-a-tu-uk" Eu Po-yu-uk'^ Eu U-wi-kya-uk^ Eu To-ni-uk^ Eu Gwi-vuk^ Eu To'^-uk^ Interrogative Form of Verb Eu-hu Ti-kau'-wan Eu-hu Ti-kau-ma-gwu Eu-hu Mi-a-wan Eu-hu Mi-a-ma-gwu Eu-hu Gu-mu'-tsi-wa-ti-wan Eu-hu Gu-mu'-tsi-wa-ti-ma- gwu Eu-hu Pats-a-wan Eu-hu Pats-a-ma-gwu Eu-hu Pats-a-tu-a-wan Eu-hu Pats-a-tu-a-ma-gwu Eu-hu Po-yu-a-wan Eu-hu Po-yu-a-ma-gwu Eu-hu U-wi-kya-wan Eu-hu U-wi-ma-gwu Eu-hu To'-na-wan Eu-hu To-na-ma-gwa Eu-hu Gwi'-va-wan Eu-hu Gwi'-va-ma-gwu Eu-hu To^'-a-wan Eu-hu To^-a-ma-gwu Eat, will you? Eat, did you? Go, will you? Go, did you? Kick, will you? Kick, did you? Kill, will you? (person) Kill, did you? (person) Kill, will you? Kill, did you? Run, will you? Run, did you? Sleep, will you? Sleep, did you? Strike with the hand. Strike with the hand, Strike with an object, Strike with an object Stamp, will you? Stamp, did you? will you? did you? will you? , did you? Passive Form of Verb Yen-nuk Ni Nu-mu-tu-wat Yen-nuk Ni Na-tor' Yen-nuk Na'-kwa Yen-nuk Na-To"^ Sa'-sa-as Mo-as Ti'-wits Hi'-ma Ha'-no Ha'-na-ro and, Sa Kicked, here I am Struck with hand, here I am Struck with object, here I am Stamped, here I am Adverbs Time, future Time, past Very Why Where When Adverb Examples It-su I-nu Ti-hig Gya'-rai Mo-a Ka-saini Ti-hig Gya'-rai It-si U Ti-hig Gya'-rai Yesterday I had a horse Tomorrow I will have a horse You had a horse yesterday Prepositions Tu'-ha Gwi' Ma-na'-ba Pu-ru' and Ku'-va Among Around Beyond Down or upon Gwai Mats-a-ni'-ga U-ku'-a-gwai Tu-hav'-a Na-no'-ta Pu'-wan In or Within On Over Under With Without or Outside Examples Ma-a-sai Ti-hig gya-rai Ka-ni I Ti-hig U-su Ti-hig gya-rai U-su Kai 'Ti-hig gya-rai To-na Ni-a To-na-kwa Hau I To-na kwa Ni gwi-vuk-wu Hav-ri-gi kai-to-nai (?) Ik-a Ni To-va Ik-a Ni To-na kwu Mok-a-Ni To-na kwu Ma-su-hai To-na kwu U-su-hai To-na kwu Ni-Eu Pats-a-kwi Eu-Hai Pats-a-kwi Ni-Eu Tau-a-kwi Eu Hai Tau-a-kwi Ni-Eu Wa mu-tsi-wa-tik Eu Hai Nu-mu-tu-wa-tik Mo-a- Ni To a-na kwa It-si hi To-na-kwa It-si Eu Hai To-na-kwa Mo-a Hai Eu To-na-kwa Mo-a hi Pats-a-kwi It-si hi Pats-a-kwi Mo-a Eu Hai Pats-a-kwi It si Eu Hai Pats-a-kwi It si Ni Ti-hig Pats-a-tu-a Mo-a-Ni Ti-hig Pats-a-tu-a You will have a horse tomorrow I have no horse He had a horse He has no horse To strike I strike I will strike you I will strike you (with a stick) I struck you I will strike him I strike this one I strike that one He (present) will strike you He (absent) will strike you I will kill you You will kill me I will stamp you You will stamp me I will kick you You will kick me I will strike you tomorrow I struck you yesterday Yesterday you struck me You will strike me tomorrow Tomorrow I will kill you I killed you yesterday You will kill me tomorrow You killed me yesterday I killed a deer yesterday I will kill a deer tomorrow [Other Phrases] Ha-ru Tsi tso tia Nau-mo Kwai Tsi tso-ha Pa-moi Kwi-tai Naids A-gwu'-ki Tsi tso-tia Kai'-ni Tso-tia Mok Ni-ra Tsi-tso tia Kai yus Heo-no'-si Pa-ma Kai ' yus Si-ra Pong-o-sha kai yus I Pong-o-sha Mok Eu Ha Pong-o-sha Kai-yus Hau-gwa'-ru Eu-su Pong-o-sha Kai yus Pong-o-sha Kai yus U ra Eu-ha Mi-ak™ Sa Pong-o Mai-as Mi-er ro- wat Kim Eu Ti-kum Sa-a Ni Pa-ko-ma-mash Ti-hig Ti-wits I-ni Wa mu I Ti-hig I-ni Wa mu I Ti-hig I-ni Wa-mu-wan Which is your hat? My hat is in the middle Smoke with me friend Give me my hat I will give you no hat I have a hat Where is the tobacco? To have I have an arrow Give me an arrow Have you an arrow? Has he an arrow? He has an arrow Are you going? I will go when I find my horse Come you eat I will wash The horse gallops very fast My horse gallops fast My horse will (or can) gallop fast THE WESTERN NUMA 215 Eu Ti-hig I-ni Wa-mu-wan Your horse will (or can) gallop fast Ni Ti-hig I-ni Wa-mu-ma-gwu My horse did run fast Eu Ti-hig Wa-mu-ak Run your horse fast Eu Ti-hig Ha Wa-mu-wan Can your horse run fast? lai I-ni Wa-wan Not gallop fast Tribes A-gai'-ti-ka Pa-hi'-ka (Utes in Ruby Valley) Ku-yu-i'-ti kuk Wat'-si-wab Pa'-vi-ot-si (Utes of Walker River) Nu'-mi-na Fish-eaters Buck Pyramid Lake Indians The Prophet Athletes The Ancient People [Northern Paiute Ethnology and Mythology, 1873] M E T H O D OF MARRYING (told by Naches, May, 1873) A young man desiring to marry would go to the tent of the fair one after the family had retired for the night and, stirring up the fire a little to see where the girl was lying, would lie down by her side. She would j u m p up and he would catch her by the belt. The mother of the girl would then get up and throw dirt in the man's face, and the girl would cry almost all night, he pulling her by the belt to make her stop crying. Just before daylight he would have to leave the tent. The next night he would come in again be­ fore the fire went out and lie down by her side, and she jumping up as before and he catching her by the belt. The mother again throwing dirt in his face ac­ companied by the action of telling him to go away, but he would hold on to the girl, protecting his head as best he could from the storm of dirt, and staying until nearly daylight, would then take his departure. The third night he stayed away and send his friend to ask what was the matter, and the mother would reply that she didn ' t want him to come around any more; the old man would merely laugh but say nothing. On the fourth night the young man would come early but would find the girl gone. He spent the night hunting around the camp for her, and being unsuc­ cessful would watch from whence she came in the morning. O n the fifth night he would go very early to her tent, and standing at the door, prevent her coming out. At bed time the mother would tell them they had better go to bed and he would lie down by her side and stay all night. The next morning he would go out to hunt. If he failed to bring home game, the whole process must be gone over again. But if successful in the hunt he would lay the game down outside the tent and go in. The mother would then tell the girl to get some water and something to eat, which she would do, but the young man would partake very lightly, handing the remainder of the supper to the old man, who would pass it to the mother and she to the girl who would put it away and take care of it. They would then go to bed and were considered married. The next night he would come in the tent, sit down by the fire, talk to the family, they all considering him married.®^ If the parents of the girl utterly refuse to let the man marry her, the would-be husband enlists his friends, and [they], going in the evening to the tent of the girl's parents, seize the girl, carry her out and ravish her. Under these circumstances the girl never marries, but lives as a prostitute. If two men want the same girl they both go and lay down by her side, but when she turns her face towards the one she likes best, the other quietly gets up and goes away, and tells his father and mother he will fight and die for the girl. The next night while the favored one is lying by the side of the girl, the rejected suitor comes in and jumps upon him and a fight takes place. Whichever one is whipped is re­ jected and the other takes the girl. When a man marries into a family he marries all the girls, but his brother has the privilege of taking one of them whenever he sees fit.®^ If any other man wants one he must fight the husband. When a woman has a child, the husband does not eat meat, and goes to bed for twenty-two days.^^ During the monthly periods of the woman the hus­ band goes off by himself for five days, and then washes himself [and] comes into camp.^^ When a child is born, the man, woman and child wash every five days. B U R Y I N G CUSTOMS (told by Naches, Salt Lake City, May '73) When a man is sick and about to die his friends gather about him and cry, and after he is dead bring his bows and arrows and tie them to his legs and body, and if the dead man had a horse, they kill it and sew him up in the horse's skin and put buckskins and a good deal of property in the grave with him, burying him in the rocks, the people crying, shaving their hair and burning it—men, women and children, and all throw dust over their heads, providing he was a great man.™ Some of the people thought the dead went to the west where there was good hunting, others thought they went into the sky and still there were others who didn' t believe either. Mourners of the dead, if dear friends, would sometimes cut gashes in their flesh until they would bleed profusely. 216 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 FIGURE 35.—Winnemucca family group. Left to right: Sarah Winnemucca, Old Winnemucca, Naches and Captain Jim. The Young Boy is not identified. (Bureau of Indian Affairs Collection, National Archives.) KILLING THE DOCTOR, NO. 1 (told by Naches, Salt Lake City, May '73) If one person, seeing another sick, should remark that he was going to die, and the friends of the sick person should hear it, it was supposed he was trying to kill the person of whom the observation was made,''^ and the father or nearest relative or friend of the boy would gather twelve men about him and ask each one THE WESTERN NUMA 217 FIGURE 36.—"Chief Winnemucca," Northern Paiute leader. (Date of photograph uncertain; Bureau of Indian Affairs Collection, National Archives.) 218 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 if he had any arroy^s. If each one of the twelve should say he had arrows they would then kill the offending person. If any of them said they had no arrows he would call five other of his friends, and standing them in a half-circle about him, ask the one on his right if he had any arrows. If he said no, he would then ask the one on his left; if he said he had none he would put the same question to the second on the right, and if he denied having any he asked the center. If this one replied affirmatively, he was expected to go alone and kill the offending party, but if he said no, the offender was let go. In asking these questions, [if] any one should say he has an arrow, that one was expected to kill the one who had made the remark. KILLING THE D O C T O R , N O . 2 (told by Naches, Salt Lake City, May '73) If a doctor failed to cure his patient, the friends of the latter would sometimes be incensed against the physician, and an attempt would be made to enlist the friends of the deceased, and go kill the doc­ tor. The man having this object in view would go to another and ask him how many arrows he had. If he said he had none, it was understood he was averse to taking part in the affair; if he said he had one, it was understood he was willing to fight a little; if he said he had two, he was rather more willing, and so on. If he said he had ten, it meant he was very an­ xious to fight and would be certain to enlist if a sufficient number of such as he could be found, and if this were accomplished, the doctor was killed.'^ THE SAI-DU-KAS [MS 794-a, NO. 16] (told by Naches, Salt Lake City, May '73) The Sai-du-kas lived at Humboldt Lake and the Pa-vi-ot-so drove them into the water, among the tules. They stayed in the water several days trying to make bows out of the tules when they were driven out by their enemies, and they fied into a cave in the mountains by the side of the lake. The Pa-vi-ot-sos brought sage-brush and piled it at the mouth of the cave and as they came running out they were all killed but two who were sent to their own home. (The bones of the tribe, says Naches, are still to be seen at the cave.) The two survivors were told to carry word to their people [that] when they wanted to fight again to come along. A few years afterward they came down the north side of Humboldt Lake and camped on its shore. The Pa-vi-ot-sos came up and said they wanted to make friends with them. Shells at that time were used for money and Pa-vi-ot-sos carried them on their wrists tied with strings. When they approached the Sai-du-kas, the former said, "if you will catch hold of these shells we will be friends." All the Sai-du-kas did so, but the Pa-vi-ot-sos jerked their hands away. At last the Sai-du-kas snatched the shells and tore them off, and the Pav-i-ot-sos were angry and went away and set fire to the tules all around the Sai- du-kas. When the fire camic up close their bows were burned and they couldn' t fight, and running out they were killed, only one being left, and he they sent back to his people.'^^ SELECTION OF F O O D (told by Naches, May '73) Once upon a time the the animals assembled in a great council to determine what food each one should use, and Ta-vu (little rabbit) said " I will tell you how we can find out what every one should eat; let us go to sleep and dream. All who have good dreams can eat pine-nuts, and all who have not, must search for something else. So they fell into a deep sleep. Pi-aish, It-sa, the mountain sheep, and many others had bad dreams. Others there were who had good dreams. When they all awoke from their sleep those who had thus learned that they were to live on pine-nuts went away to the mountains where the pine-nuts grew,* but those who had had bad dreams remained behind and complained bitterly of their lot. The crane said " I am going to fight these people who eat pine-nuts," and he went after them and fought a great battle and was defeated and killed, but Ta-vu brought him to life again and told him he must not fight the pine-nut eaters again. It-sa was not satisfied with his dream and laid down again and tried to go to sleep that he might have another and better dream, and still his dream was bad. And he tried many times but all his dreams were ill; and his brother Pa-aish said to him " W e shall never have good dreams here; let us go our way." The mountain sheep when he awoke and found he had had a bad dream and could not eat pine-nuts, cried for a long time and at last went away to live on grass. The rock said " I shall not eat anything." There was a little flint among them with a curious mark on his breast and he too determined not to do any­ thing, and he said " I will always be the enemy of the people who eat pine nuts" and to this day if the hunter can find one of these curiously marked flints, he knows that it will make a deadly arrow head.^* THE WESTERN NUMA 219 ORIGIN OF WATER (told by Naches, Salt Lake City, May 13, '73) Once there was no water on the earth and being unable to find any they cried, hoping to bring suf­ ficient water in that way, but it did not. "How will we make water?" they said. This they deliberated about for six days. " W e will put no more marks on our arms," they said. Once more they hunted but without success. Then they opened the ground but no water came out. Then they went to a tree and opened it and out came the water. The father tells them that hereafter to look in the green spots on the ground and they will find water and to this day wherever there is a particularly green spot, there is always water to be found. PINE-NUTS ARE BROUGHT FROM A DISTANT COUNTRY (told by Naches, Salt Lake City, May '73) It-sa was hunting on a distant mountain and a strange sweet odor was brought to him from a far off country, and he went in that direction, if possible, to discover what this new food he smelt could be. After searching for a long time he thought he must be close, for the odor came strong and powerful. Soon he came to where there were a great many people eating pine-nuts, and he tried to obtain some from them but they refused to let him have any. They made of them a mush for him which he tried to eat but could not swallow it. Then he returned and told his brother what he had found, and Pi-aish went to the cave where the animals were and procured a woodpecker and a mouse, and the four went in company to the land of the pine nuts. Arriving there the people still refused to let them have any, and, being disappointed, Pi-aish pondered for a long time on the best method of obtaining them. Finally he and It-sa gambled with the people so as to attract their attention and while they were en­ gaged in the game, the mouse searched around the camp for the pine-nuts and found them in a little sack tied to the back of a bow of the great chief, with sinew wound many times around it for great security. The mouse privately informed Pi-aish of the dis­ covery he had made, but said it would be impossible to obtain the pine-nuts for they were made very se­ cure. But Pi-aish told the woodpecker to mount high in the air and fly down with great force so as to strike the sack with his sharp bill, and see if he could not open it in that way. In this the woodpecker was suc­ cessful and he flew away taking the pine-nuts with him. And Pi-aish planted them in his own country and ever afterwards they had plenty of pine-nuts." TO-GOK AND HIS BROTHER or SNOW, HAIL, RAIN, AND THUNDER [MS 794-a, NO. 4] (told by Nache.s, Salt Lake City, May '73) Hu-tu-va Hu-tsi-va-ro-go-ig To-gok Bird Rattlesnake's Brother Rattlesnake The home of the Rattlesnake is among the rocks. One day he was lying under an over-hanging rock and putting his hand over his head he felt of the rock and commenced scratching it when something fell upon his face having a cold and moist feeling. He opened his eyes and looked up but could see nothing. After a time he scratched the rock again and once more something fell upon his face cold and moist. He knew not what it was and looked up but could discover nothing. So many times he scratched the rocks overhead and this strange dust fell upon him, but he was afraid to open his eyes when it was falling, and after it had fallen could not discover what it was. At last, becoming very curious and less careful about his eyes, he opened them just a little and discovered it was snow. Now no snow had been seen on earth be­ fore, and this discovery was a great wonder to him, and he caused it to snow many times by scratching the rock. When he had satisfied himself of the nature of this new material, he went to his brother Hu-tsi-va-ro- go-ig and told him what he had found and brought him to the over-hanging rock that he might see for himself by scratching the rock, [but] only sand would fall; and he made many attempts but was sorely disappointed. Then To-gok said, "Now I know that you cannot live among the rocks for you cannot make snow come. It will be better for you to live among the willows." So the brother departed to the new home which To-gok had designated. Living in his new home he often thought of the wonderful snow which his brother had shown him and wished that he could produce it himself. One day he thought to himself, "Suppose now that I try; maybe I can make some­ thing more wonderful than snow," and he closed his eyes, lifted his hands to the overhanging willows and with them brushing the leaves for a time he looked again and beheld a beautiful object arched above— a rainbow. But it was far away and he tried to reach it with his hands but could not and he went off into the distance where the end of the rainbow rested on the ground, for he loved the rainbow and determined to be like it. When he came to where the rainbow was he painted himself with it colors. Then he went to the rock where To-gok lived and the latter was 220 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 greatly astonished at the beauty of his appearance. When he heard of what his brother had done and of the bright colors, he said to him, " I t is no longer fit that you should live on the mountain food; only on beautiful birds must you exist hereafter." Since that day Hu-tsi-va-ro-go-ig has fed on birds of bright plumage only. After a time To-gok tired of seeing nothing but snow fall when he scratched, so he put his hand to the rock overhead and lifted it higher and higher and scratched again and only snow fell, and he lifted higher yet, and there was only snow, and he lifted many times until at last hail came down and when it fell upon his head it hurt him and he covered him­ self with his blanket and lifted the rock still higher until at last the rain fell in gentle warm shower and he was refreshed and rejoiced greatly. Since that time, now and then, snow, hail, and rain has [sic] fallen upon the earth and it comes from the rocks which To-gok lifted to the heavens, but the rain­ bow was made by his brother.'^ T O - G O K PROCURES A RATTLE [MS 794-a, NO. 15] (told by Naches, Salt Lake City, May '73) To-gok Rat t lesnake The Rattlesnake gave it out among his friends that he had a strange power and when they desired to know what it was, the rattlesnake told them that his bite was poisonous, and whoever should be bitten by him would swell with terrible pain and anguish and at last die. The rumor of To-gok's power spread over all the country and caused much talk. And every man tried to see if he also was not endowed with the same power. The rock went to biting everything which it met, no harm came of it, and the pine, but it was of no avail. And all the other people were trying their power so that there was a general biting throughout the land, and when nothing swelled and nothing died the people said, "To-gok is lying." At last they confronted him and said, " W h y should you who have always been a truthful man lose the esteem of your friends by lying. You are a fool!" But To-gok remonstrated with them and said, "Surely I have power in my mouth. Touch me not or I will kill you." And when they beat him for his lying, he bit one of them so that he died. Then all the people were convinced, and were afraid of To-gok, but he said, " I bite only those who are my enemies. So let me alone and you shall re­ ceive no ha rm." And he went to the summit of a distant mountain and there he obtained a part of a curious plant and with it made for himself a ratt le with which he might give warning to all. The plant from which this rattle was taken is called Tso'-tsi-wa-nump.''^ H U - N A IS CHOSEN GRAVE-DIGGER [MS 794-a, NO. 11] (told by Naches, Salt Lake City, May '73) H u ' - n a T h e Badger A council was held for the purpose of deciding who should be a grave-digger and many were anxious that they should be chosen and tried their skill but all signally failed, for they made their fingers sore. At last Hu ' -na said, " I believe I will try." So he painted a white stripe down his face and went to his home and procured some small bones and put them on his fingers so that he had claws. While he was out by himself he tried to see what success he would have, and found that he could dig very well. Then he returned to where the people were as­ sembled and came into their midst and wdth a loud voice said, " I will be your grave-digger." They listened to his speech and wondered what Hu ' -na could do. Then said Hu'-na, " I will dig a grave in a day; you will see me enter the ground here and when I am deep enough, I will return. Watch for my coming forth." When Hu ' -na was lost from their sight the people marvelled greatly at his skill, but not seeing him return in a short time, fear grew upon them that he had died and was himself buried in the earth. They stood about for a long time and just as the sun was going down behind the mountain they saw the earth tremble and shake violently, and the dust arose and ascended toward the heaven in a great whirlwind, and from beneath the whirlwind came Hu ' -na who stood before them exultingly.'^ O R I G I N OF THE M O O N A N D LENGTH OF THE YEAR [MS 794-a, NO. 19] Once upon a time the Whippoorwill called on the people to assemble that they might consult about making a moon and determining the length of the year and when they had met he addressed them saying "All the people gready desire that we shall have a moon. Of what then shall the moon be made, how shall it be made, and who is able to do this great work. When it is made how shall the moon be di­ vided into seasons?" And when he ceased to speak he sat down. T h e n I-tsa (the Coyote) arose and addressed the people " T h e moon shall be made of the fat knots of pine. I will go to the forests and bring such as will be good THE WESTERN NUMA 221 for this purpose, and as for the number of moons I propose that each season shall have six." Then I-tsa took his seat, and others arose in the council and many voices were heard and many propositions were made and there was great dissension, but the Whip­ poorwill was not satisfied with any of the plans and he continually shook his head and dissented from all that was said. At last A-mu'-sav (the frog) arose in the council and his loud voice was heard above the tumult and dissension; and he said " T h e moon shall not be made of anything that is dead. I will give myself for that purpose. Make a moon of me. Let he who is the wisest do the work, and then the people will have a moon that is good." When he had sat down the Whippoorwill asked "Why would you make a good moon?" But A-mu'-sav only answered "You try me." But I-tsa still insisted that his plan was the best and as he was a very powerful man, some were willing that he should make it, but the Whippoorwill and others of the wise men agreed among themselves that I-tsa should be enticed away and in his absence the Whippoorwill should make a moon of A-mu'-sav. After the council had broken up, some of them went privately to I-tsa and persuaded him to go on a hunt, and when he was out, they deceived him with the ghosts of animals which he followed for a long time and while he was away they again discussed the number of moons which should be given to the seasons. At last it was decided by the Whippoorwill to give but three moons to each but they talked so long on this matter that when they arrived at this decision I-tsa was returning and they saw him on a distant hill. Then the Whippoorwill who had a fine voice and was a wonderful enchanter sang one of his magical songs and danced one of his magical dances, whirling and eddying about the frog who stood in the center and who was slowly and wonderfully transformed into a moon. And when the Whippoorwill ceased his song he waved his head for the moon to depart and it ascended to the heavens, rolled swiftly through the sky directly over their heads, a bright beautiful full moon. But before the transformation of the frog he said to his friend the turtle "If of me the people make a moon I will always ride it as it pas.ses around the sky." And the words of the frog to his friend the turtle are verified before the people every moon-lit night for they see him astride of that orb.^^ O R I G I N OF THE N U M A S [MS 794-a, NO. 8] (told by Naches, 1873) Pi-aish said "let's make people" and went down to the shore of the lake. Looking out on the waters which were troubled by the winds he saw a Pa-ha (mermaid or long haired woman) on the water. He beckoned her to come ashore and took her to his own home as his wife. They had three children, two boys and a girl, and the boys even when very young were quarrelsome, and would bite and pinch, and scratch each other. As they grew older they fought with arrows, and were always fighting until they grew to be men. This made the father, mother, and sister very sorrowful. One day the elder of the brothers came to Pi-aish and said, "See here my father, there are six scars on my arm". The father said nothing but covered his head with his blanket. The sister who stood near by looked on the scars and was very sad for she knew they were received in a fight with the other brother and she said to her father, "Why do my brothers always quarrel; why do they fight and leave bad marks on each other in this way? Drive them away and never let them come and live with us again." Then Pi-aish turned to the young men and said "Go away from my sight!" And the next day he caused a great fog to settle over the land, and when the boys were out on the plain, as was their wont, each tried to find the other that they might renew their quarrels but they wandered in the fog and were lost; and were never seen again. Then Pi-aish said, "We will raise better people," so he sent Pa-ha back to the lake and married his daughter. They had two boys and two girls, and when these were grown the brothers married their sisters, and each pair raised two other pairs, and these again two other pairs until there were a great many people in the country and Pi-aish said "There are too many people living in the valley." And he caused another great fog to settle over all the land and the people went out and were lost and wan­ dered off into distant countries and so all the world was settled.'*° I-SHA PUNISHED I-TSA, HIS BROTHER [MS 794-a, NO. 10] I-sha I-tsa T h e Wolf T h e Coyote I-tsa was a great singer. Morning, noon, and night his voice could be heard in song, carroUing all the time. This, though good in its way, soon became an­ noying, so his brother I-sha said to him one day, "Why do you sing so much?" and I-tsa answered "Because I want to fight; singing shows I am brave; I want to kill somebody." His brother laughed at him, and treated his remark with scorn, "You kill somebody," said he. "Why you can't fight!" " I 222 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 can t ry ," said I-tsa, "show me someone; who shall I fight? Let me fight somebody." "Wel l , " said I-sha, "suppose you fight that rock, you are so determined. Suppose you fight that, and that will prove whether you can or not ." So he took two rocks that were close together and put a stick between them and told his brother to see if he could run across it, "If you can do that it will prove you are a warrior." So I-tsa went back some distance, ran up to the face of the rock and made a spring upon it. Thus far he succeeded very well, but when he attempted to run across the stick, he fell. Thereupon his brother laughed to derision the idea of his being a warrior. Rendered desperate by his brother's remarks, I-tsa tried to prove himself a warrior by many attempts to cross the space between the rocks on the stick but each time he failed. I-sha lived in a house which he had built of rock and I-tsa lived with him. One day the latter, being out, saw a great many people coming toward their home, and fearing they intended to kill them, he went in and told his brother, who sent him off to the river after reeds to make arrows with which to de­ fend themselves. When he had returned with the reeds, I-sha said "You make your own arrows, and I will make mine, and you must be careful not to touch mine for if you do I will be killed." So each worked away at their arrows, but I-tsa in his eagerness to get finished touched the pile made by his brother. I-sha became very angry, and scolded I-tsa, but the latter said, "Never mind, I will kill them all." "You can' t kill anybody." said I-sha, "You couldn't cross between the rocks on the stick even." And he shut I-tsa up in the house while he went out to fight the enemy, who by this time had approached very near. I-tsa pleaded very hard to be allowed to go, but I-sha would not permit him and told him he must not even look out, "For , " said he, "if you do I will be killed." I-tsa stayed in the house for some time and listened to the battle raging, but soon became anxious in regard to the fate of his brother. He resisted tempta­ tion for a while but the desire became so strong that he climbed up to a hole in the top of the house, which had been left for the smoke to go through, and took a survey of the battle field, and just as he did so he saw his brother fall. Full of anguish and sorrow I-tsa determined he too would live no longer, and putting wood in his face tried to burn himself up, saying, " M y brother is dead, my brother is dead, I want to die too." But though he tried many times the wood would not ignite so he could not burn. In the evening after the enemy had left the battle ground he went out to look for his brother, and found his body, but he had been scalped. Taking up the dead body he carried it into the house and ate it, flesh and bones and all. In a few days he went out to search for his brother 's scalp and smelled all around, but failed to find it. Then he thought he would go to the enemy's camp and see if he could find it there. Finding the trail he followed it many days and finally came near to the home of the people who had killed his brother. Fearing to go in in his proper person, he bethought him of a plan which would allow him to go in with­ out danger, and this was to change himself into a woman. This he did, and fixing up a stick to look like a child, and so that it would squeak [as] if it were crying, he boldly entered the camp, and walked into one of the tents keeping himself on that side of the fire where the smoke would blow in his face, so they would not discover he was an imposter. He sat down among them, and the people wel­ comed him and made many inquiries as to who he was; and these he evaded, and when they wanted to see the baby he would not let them. The better to avoid discovery he complained of being tired and said he would like to sleep awhile, and to this they assented. When he woke up he told them he had had a dream, and said his dreams always came true. Being solicited to tell it, he said he saw in a vision a great many people coming to the camp and that they were enemies and that they must keep a sharp look-out or else they would be surprised by them and killed. This frightened the people very much, so at night they sent the women away by themselves while the men stayed to watch for the coming of the foe. I-tsa, whom they believed to be a woman, went with the wives and daughters to sleep, and towards morning he assumed his own character, put on a breach clout, threw away his stick which had served him as a baby, and stealthily approaching the pile of scalps among which was his brother's, so as not to disturb the women, he snatched the latter and ran off at great speed. So cautious had been his movements that he was not observed save by one old woman and even she thought it was the owner of the scalp who had re­ turned for it. Thus, it was not discovered until morn­ ing, too late for them to think of pursuing I-tsa. Having succeeded in his undertaking I-tsa went on his way rejoicing, and at night when he stopped for rest he dug a hole in which he put the scalp and covered it with dirt, and over all he poured some water. This ceremony he repeated each night on his journey homeward and after having done so the third THE WESTERN NUMA 223 evening he heard someone say, " M y brother." Look­ ing hasdly around, I-tsa failed to see anyone and wondered greatly from whom the voice could pro­ ceed. On the evening of his fourth day's journey, and on the evening of the fifth he heard the words, " M y brother," repeated after having buried the scalp, but still no clue to the source from whence they came could he find. The sixth night he was startled when he heard the words, " M y brother build a fire," and he marvelled how this could happen without his being able to discover who spoke the words. Arriving home the next day, he buried the scalp as usual, and started off to find something to eat, but he had gone but a short distance when someone hollered, " M y brother, come here!" Upon looking around, he was surprised to see I-sha his brother coming toward him. He ran to meet the brother whom he thought he had lost and in his haste fell and broke his arm. So the two proceeded together to camp and no sooner had they arrived there than the elder took the younger to task for having eaten his body. " W h o eat [sic] my flesh?" he said. " I did not ," said I-tsa. "Who eat [sic] my bones?" To this I-tsa made the same reply. " W h o eat [sic] my heart?" " I did not," said I-tsa. " W h o eat [sic] my liver?" Forgetting him­ self in his eagerness to make himself out innocent I-tsa replied, " I did ." "Ah , " said I-sha, " I thought I would catch you. You are a bad fellow; you eat [sic] my flesh and bones when I was dead. You must be taught a bitter lesson." Taking I-tsa in the house, he rapped him on the head with a stick and this made his nose small and his eyes crooked and his ears long. Not satisfied with this, he also took a bone out of the arm which I-tsa had broken and stuck it into the latter's mouth, saying, "You teeth are too fine; they eat [sic] me up very fine once, I must take care you don't do it again; I must make them long." Taking the bone, he made him long teeth. This made I-tsa very sorry for he had been proud of his pretty teeth, and when it was over he wept bitterly." KO-IP SEEKS REVENGE ON I-TSA Coyote Mountain Sheep [an unnamed bird] Eagle I-tsa Ko-ip Nu-wa-to-na Ku-na There was once a famous spring where lovers and young men in search of wives resorted. One day Ko-ip's son, who was a great hunter, said to his father, " I am going out to hunt and as soon as I kill something I am going to the spring and get married." His father advised him to be careful and to beware of [space left blank by scribe] (the Bluejay), for both she and I-tsa, her father, were designing creatures. "You must not marry her," the father said, "for Nu-wa-to-na is a much nicer girl and will make you a much nicer wife." So the young man proceeded on his hunting ex­ pedition and I-tsa, who knew that he had gone hunting, said to his daughter, "Do you go out by the spring and when the young man comes give him a drink of water. Perhaps he will marry you." The daughter did so and when the young man came to the spring with his game she filled her cup with water and offered him a drink which he re­ fused. Sorrowfully she went home to her father and told him what had occurred. "You had better paint yourself," said he, "and go back again; you may have better luck this t ime." But a second time she met with a refusal. Hanging her head with shame she again returned to her father and told him what had befallen her. "Pu t on your blue gown," said I-tsa, "and go out and try once more." Heeding his father's instructions, the young man refused to be beguiled by the attentions of the Bluejay. A third time the maiden went home and informed her father of the result and I-tsa was very mad because his plan had been frustrated. While the young man was still at the spring Nu-wa-to-na came along and handed him a drink of water [which he accepted], for he loved the beautiful little bird and had been instructed by his father to take her for his wife. After pledging themselves to each other they went home taking their game with them which they put under the house. I-tsa, who was still very angry, made up his mind he would steal the game killed by the Mountain Sheep, and going to the home of the newly married couple and searching until he found it, was about carrying it off when Nu-wa-to-na's mother, who was hidden behind a tree, discovered him, and with an arrow which she had in her hand struck him, where­ upon I-tsa ran away. Fearing he would return, the old woman kept constant watch and when he did she again chased him away and he returned to his own home and came back no more. The next day I-tsa determined to go hunting, and going out on the top of a mountain he built a large fire. The people, seeing this, went out to join him, and among these was the son of the Mountain Sheep. When they had all assembled the question was raised as to who was the best hunter and they concluded to decide the point by trying to see who could kill the most game. During the day I-tsa killed two mountain sheep and the young man who had been married the day be­ fore and who was hunting in company with I-tsa 224 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 was astonished and dismayed to find it was his father and mother. Seeing the young man's sorrow, I-tsa advised him to lay down beside a rock and sleep and told him that when he should awake, he would feel better. The young fellow followed his advice and while he slept the rock grew high in the air taking him with it. Finding himself in this position when he awoke he felt very angry and sought a way down to wreak his vengeance on I-tsa. But all his attempts to get down were unsuccessful. His friends, having missed him, sought him for a long time and finally discovered his whereabouts and each one tried to assist him; the different birds flew to where he was, but none of them were [sic] strong enough to lift him. After they had all tried in vain, Ku-na came up and said, "Maybe I am strong enough to bring him down; I will first see if I can lift this big rock and if I can why then I can lift the young man . " So he tried lifting the Mountain Sheep's son whom he found dead. Gathering up the young man's bones the eagle carried them to his home and gave them to his wife. Each night and morning for a long time she greased them and they came to life again and her husband was restored to her. One day he went to I-tsa's home and said to him, "Let us go hunting; let us hunt rabbits with a net ," and I-tsa agreed to go. Stretching their nets in a large half circle, they started off to drive up the rab­ bits, but no sooner had they turned their backs than a great wind came up and blew their nets down. "This is a very big wind," said I-tsa, " I wonder what makes it?" " I don' t know," replied the young man, "suppose you take a big rock and throw it at the wind and make it stop." This I-tsa attempted to do. But upon throwing the rock the wind threw it back with force as to break his arm. "Try again," said his com­ panion, but like the other, the rock was blown back and broke his leg. This rather discouraged I-tsa, but acting upon this advice he threw a third time, but the rock being driven back by the wind broke his other leg. "T ry another," said the young man, "you will hurt the wind by and by," and I-tsa did so, but the rock being blown back cut off his stomach. By this time being greatly enraged, I-tsa hurled another rock with great violence, which coming back knocked off his head. The young man pretending to sympathize with him, said, " T r y once more; you will hurt it this t ime," and I-tsa did so, but this was his last time. Coming back with great velocity, it tore out his heart and now the young man rejoiced for the Coyote was dead. Calling his friends together, he said, "Burn up these bones and this flesh, we will have no more Coyotes." And they did so burning his arms, his legs. his stomach, and his head. But when they went to search for the heart, they were disheartened for the wind had blown it away. Having burned all of I-tsa they could find, they departed for their homes, and when they had gone, the heart came back to life and there was another Coyote.^^ PATS'-UG THE OTTER IS TRANSFORMED INTO A FISH [MS 794-a, NO. 3] Pats'-ug Ti-buts Otter Large Black Lizard Ti-buts and Pats'-ug were playing on the plain with sticks and they became very much engaged in their sport, but Ti-buts excelled Pats'-ug, until at last the defeated boy was angry and said, " O h , you are pretty good with sticks, but can' t run; catch me if you can!" And Ti-buts chased Pats'-ug for a long time, but was not able to overtake him, until at last the latter ran into a bend in the river, where the former had him at a disadvantage and was likely to head him off and he shouted, " I have got you now, I have got you now!" But on Pats'-ug ran as if there was no river in his way until he came to the brink, where he plunged in. Then Ti-buts ran down the bank of the river expecting the other to come out somewhere below, but Pats'-ug had gone upstream. When he had searched for a long time and could not find Pats'-ug, he went back and told all his friends that Pats'-ug had drowned himself in the river. While they were still talking over the matter, Pats'-ug appeared in the distance coming toward them, and when he came nearer he shouted, " W h y didn' t you catch me?" They all ran after him, and he shouted back, "There is no use trying to catch me, for I can live in the water ." And they answered, "We can kill you there; you cannot escape us even if you do go into the water ," and he swam away from them and they endeavored to seize him. After many attempts to catch Pats'-ug in this way one of the Ti - buts, stronger than the rest, grasped Pats'-ug who was instantaneously transformed into a fish and the Ti- buts frightened thereat, threw it back into the water. And this was the first fish in Ku-yu-i-wai (Pyramid Lake). PA-O-HA [MS 794-a, NO. 17] Pa-o-ha Ku-yu-i-wai The Mermaid [Water Baby] Pyramid Lake Two women were walking along the shore of K u - yu-i-wai and one carried with her a babe which was lulled to sleep by the noise of the waters. When the THE WESTERN NUMA 225 mother was weary of carrying the child, she wrapped it in a little robe and left it in the cradle among the reeds and with her companion wandered away to a distance. Now all this time Pa-o-ha was watching their actions, and when the woman was quite out of sight she stole quietly up to where the child was lying and, placing her hand over the infant's mouth and stifling its cries, she strangled and devoured it. When this was done she wrapped the robe about herself and laid down in the cradle instead of the child. After a time the mother returned and took up Pa-o-ha supposing it to be her child, and held it to her breast that it might nurse. Now Pa-o-ha greatly enjoyed this feast for a time until in her eagerness she bit the woman. Then the mother mused to herself, "Has my little one got teeth so soon?" And turning back the robe she beheld in it a wonderful being. Filled with terror she turned to throw it down, but Pa-o-ha clung to her breast with her teeth, and the woman fled to her companion for assistance, but they, together, could not disengage Pa-o-ha. When the woman tried to pull her away, the strange being would take a new and deeper grasp until she swallowed the whole breast. Baffled in this way, the woman returned to camp and all the people gathered about with great curiosity to see this child of the water, though terrified and indignant. They brought fire and put on the back on Pa-o-ha, but at this the nymph only laughed for fire would not burn her. Then they tried to cut her throat with a knife and still she laughed for the knife would not penetrate her flesh. Now the people consulted among themselves con­ ceming some plan by which to be rid of this dan­ gerous enemy and an old woman said, "Go get me a knife." This was done and when it was handed her she put it in the fire and heated to redness and with that she essayed to cut off the head of Pa-o-ha who only laughed in derision at their folly. So at last they sent for a renowned sorcerer and when he came he told them his art had no power over such a being, so he took a knife and severed the woman's breast from her body and with it still in her mouth the mermaid ran back to the water.'*'' I-TSA MARRIES HIS DAUGHTER [MS 794-a, NO. 15] I-sha I-tsa The Wolf Coyote I-tsa had a beautiful daughter who was sought for by all the young men far and near, but to none of them would he lend a favorable ear, when they petitioned for her. I-sha, his elder brother, who also desired the girl, said to him, "Why do you keep your daughter so close; who is going to marry her?" " I am," replied I-tsa. "But that will not be right," re- " turned his brother, "you must not marry your own child." But to this I-tsa paid no heed. Soon after this I-tsa was taken very sick, so sick that he was near unto death: calling his daughter to him he said to her, " M y child I am going to die; when I am gone you will be urged to marry by many, but this is a subject requiring much consideration. Do not marry a poor man but select one who has fine clothes, all covered with beads, and do not take any other." And the girl promised to obey. I-tsa sank very rapidly after this and soon there were no hopes of his recovery. Just before he died he again called the daughter to his side and said to her, " M y child after I am gone, lay me on a pile of sticks, set them on fire and burn me up. When you have set fire to it go away and don't come back." These instructions the maiden promised to carry out. After her father had died, she gathered together a large pile of wood and upon it she placed her father's body, set the wood on fire and turned to depart. After proceeding some distance she turned to see how the pile was burning and saw her father's body roll off. Mindful of her instructions she did not go back. As she proceeded on her journey the next day she met a man all decorated with beads, looking very- handsome indeed. They went in company and it was not long before the young man asked her to marry him and to this she consented. They had been for some time married when one day it occurred to the wife that her husband was her father for she thought she knew him by his smell. Seeking her mother she told her her suspicion, and the mother was greatly alarmed, but could not be­ lieve it. " I t is going to rain today," said the old lady, "and if it is really your father whom you have married, I can smell him too." During the rain the man with the fine clothes came in and sat down by his wife, and the mother coming close up to him smelled of him and exclaimed, " M y child it is your father!" Seeing that he was discovered I-tsa sprang up and hastily departed, never coming back.^ I-TSA LETS THE ANIMALS O U T OF THE CAVE [MS 794-a, NO. 7] The two important personages in the Ute mythol­ ogy, the Shin-au-av brothers, are also noted actors 226 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 in the legends of the Pa-vi-o-tsos. In the language of this people the elder is Pi'-aish and the younger, I-tsa. [Powell's note.] In that olden time the brothers lived near Hum­ boldt Mountain . All the other animals were shut up in a cave in the mountain which was known only to Pi-aish. He repaired to this place for food taking great pains not to let his brother know where he went, for the latter was a foolish lad. When Pi-aish returned from the cave bringing with him some animal for food, I-tsa would entreat him to reveal the source from whence it was procured, but he invariably met with a refusal. One day the elder returned home with a badger, and the younger begged very hard to know from whence it came, until at last Pi-aish, to be rid of his importunities, told him he had found it under a rock. "Go see if you can find one," said he. I-tsa started and followed the tracks of his brother a long way until he came near to the cave where he lost them at the foot of a great rock, and under this he supposed he should find the store of animals. He commenced digging under it until he had loosened the rock so much that it fell upon him and held him fast. After a long time Pi-aish began to think it strange that his brother did not return, and at last becoming anxious lest his brother should have met with some serious accident, he took the trail of I-tsa and fol­ lowed it to the rock. When he found him there imprisoned he pre­ tended not to know who it was and said, as if to him­ self, but so his brother might hear it, "Aha! I have got another badger here. Here is where I always find them," and he caught him by the legs and jerked him out from under the rock while I-tsa screamed, " I am not a badger! I am your brother; don' t kill m e ! " Pi-aish took the lad home and shut him up in the tent and forbade him to go out again; and every day he brought home more game from the cave. Once he returned with a beautiful duck and I-tsa was much pleased with it and entreated his brother to tell him where he had got it, and Pi-aish said, " I found it among the tules on the margin of the lake; you may go and see if you can find one." So the young man went and searched diligently by the lake among the tules, walking on the ice; but he ventured too far in the lake and the ice broke through and he sank into the water where it was too shallow for him to drown, but deep enough to cover him to the chin, and he was unable to climb again on the ice. The wind was very cold and though he struggled greatly, the ice froze around him until he was fast. As he did not return to his home, Pi-aish again became alarmed by his absence and followed his tracks until he found him in the water. Coming near he shouted, "Well , I have found another duck!" But I-tsa replied, " I am your brother; I am not a duck." The elder took the younger home once more and shut him up and would not let him go out and said to him. " I know how to find these, but if you go, you always get into trouble. Sometime you will do this way and you will be lost and I will have no brother at all ." On another occasion Pi-aish brought a very beauti­ ful bird, and when the younger brother had asked many times where it had been found, Pi-aish replied he had found it in a tree and told him again he might go and get one. I-tsa searched for a long time among the tall trees, and not seeing any such bird in their branches, se­ lected the tallest and climbed it, if perchance he might find it in that way. When he had reached the very summit of the tree, the stately pine grew higher and still higher until it carried him into the sky, and I-tsa looking down was afraid and clung fast lest he should fall, and dared make no move to return. Being absent a long time, Pi-aish went in search of him, and when he came to the tree, he shouted out, "I-tsa, what are you doing up there!" and I-tsa replied, " I am pulling the sky down, the winter is too cold." Pi-aish reproved him and said, " I t is not good, the summer will be too warm, if you pull the sky down." And he made the tree resume its former size and taking the boy home, he shut him up once more. On another occasion, Pi-aish brought home a mountain sheep and I-tsa thought the flesh was so very good. He determined to make another search for the place from whence all these animals came. So he went out early the next morning without asking his brother and followed the tracks for a long time among the rocks until he came to the cave; and when he went in, he was greatly rejoiced at his discovery. And he rolled the stone away from the mouth of the cave, and the animals came out in great numbers; and it was four days before they all came out. I-tsa caught a lamb and carried it home to his brother, but Pi-aish when he heard that all the ani­ mals had escaped was very angry and went apar t [i.e., away] and laid down under a tree and went to sleep. His brother dressed some of the meat and carried it to him and said, "Wake up my brother!" but Pi-aish did not wake, but slept for six months. I-tsa was very hungry and he sought in the cave for more food but found none. Then he looked all over the land and found only one duck on the lake, for the animals had run off to the mountains, and the birds had flown away.*^ Note: This story is told essentially the same by the Utes in Uintah Valley [note in Powell's hand] . THE WESTERN NUMA 227 TA-VU HAS A FIGHT WITH THE SUN [MS 794-a, NO. 1 ] Ta-vu Ta'-va A-i'nav [no name listed] [no name listed] Ku-ip' Ku-gwi' (Tamias) Little Rabbit Squirrel Red Ant Louse Vulture Chipmunk [No name listed, probably ground squirrel] In that olden time the days were very short, the sun rose but a little way to the east of south and set but a little way to the west, and rose but a short distance toward the sky. The days being so short, there was but little time to hunt. All the people com­ plained of this and many times discussed among themselves the propriety of making the day longer. At last Ta-vu determined the day should be longer and that he would go and conquer the sun. So he started on his journey to where the sun was accustomed to rise, and when he had climbed a mountain behind which the people had always supposed the sun rose, he found that instead of it being the edge of the world, that it was a valley which they had never seen, beyond which was another range of mountains. So he trav­ elled all day across the valley, and the next day stood on the summit of the second range hoping to see the sun rise from behind the edge of the world but only discovered a third valley with mountains still beyond. Again he spent a day in crossing this newly dis­ covered valley and again appearing the next day on the summit of the mountain range only to be disap­ pointed for still another valley, and another range of mountains were between him and the place where the sun rose. And so he travelled for many days crossing many valleys and climbing many mountains until at last he stood on the edge of the world. He hid himself behind a rock and waited patiently for the sun to rise, and as it did so Ta-vu shot an arrow at him and expected to see the sun fall, but his amaze­ ment was great when he discovered that the arrow was burned before it reached the sun. He went a little nearer and shot another, and a little nearer and shot another and still nearer, and shot another until all his arrows were burned but two. Then Ta-vu cried, and the tears ran down upon his arrows and they were wet, and he said to him­ self, " the sun cannot burn these arrows. I will try again." So he shot one of his two remaining arrows at the sun, which came much nearer the mark than any of the others but still it was burned. So Ta-vu approached so near the sun that he feared he should be burned himself and again he shed a flood of tears and in the flood he soaked his arrow. Then placing it in his bow he sent it flying at the disc of the sun and killed it. Rushing upon his enemy and taking out his flint knife, cut him open, and took out the sun's gall, threw it up into the sky, and exclaimed, "Now go up higher and make the days longer."Then he ran away, and the sun, being very angry, followed him. Ta-vu, seeing that his enemy was chasing him, took refuge in a hole in the ground and the sun came down to the mouth of the hole but could not enter. So he blew hot ashes in until Ta-vu was sorely scorched and was compelled to flee from his hiding place and seek shelter in a tall tree, but the sun set this on fire. Then Ta-vu ran down by a little lake and covered himself with mud but the sun came so near, the mud began to steam, and again Ta-vu ran away. This time he hid himself under a thorny tree which the sun was unable to set on fire for it would not burn, so he followed Ta-vu no farther but returned to his own home. Then Ta-vu watched to see where the sun rose and he looked in the south where it had risen before and it did not come up there. He looked a little farther to the west but it did not come up there, and he looked a little farther to the east and there he saw it come up. He watched it pass through the heavens until it came up over head and then go and set in the west. So he was satisfied and said, "Now the day is long enough." Then Ta-vu set out on his journey home, and he saw a squirrel sitting on a rock laughing at him. This made him mad, and he threw a stone at the squirrel which ran down into his hole. When Ta-vu came to the place where the squirrel had disappeared he lifted up the rock beneath which the squirrel had fled, seized him, and tore out his entrails, and scattered them all over the country. The next day he came to a cafion and saw the people coming down the mountain side toward where he stood and he knew they were his enemies. He took off his hide and set it up by a rock as if he himself were there, and, naked of his skin, he sat near by and watched what the people would do. A little boy spied the skin and shouted to his father, "Here is Ta-vu ." The father came up and shot an arrow at the skin, and wondered why he did not kill Ta-vu, for he could not see it move. And he shot another arrow and still another, and as Ta-vu's skin did not move, the people all became frightened and ran away. When they were all gone Ta-vu put on his skin and travelled on, and the next day he came to the home of the people who had tried to kill him. Seeing an old woman and her daughter in a tent he went in and sat down. Soon he heard the rest of the people coming, and he asked the old woman for some paint, which she gave him, and with it he painted stripes across his face. When the people came in and saw 228 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 his painted face, they were very much afraid for they had never before seen a man with his face painted, and they all ran away. The old woman, seeing how it had frightened her people, said to Ta-vu, " T h a t paint is not good," and she beseeched him to wash it off, but he refused. At last she promised to give him her daughter if he would make his face clean, and he did so and sal down by the fire. After a time he heard the people returning once more, and he cut off a piece of his tail and put it in his belt as if it was game. Soon the people came in bringing another rabbit which they had killed and put it on the fire to roast, covering it over with ashes. Seeing this, Ta-vu put his game (the piece of tail which he had in his belt) in the fire. After a while the people took their meat from the fire and there was no fat on it. They wondered greatly why this should be so and were much disappointed. Then Ta-vu took a short stick and sharpened the point with his stone knife, stuck it in the fire, and pulled forth his own game which was very fat. Seeing this, the people were very angry and they fell upon him and would kill him. With great dexterity Ta-vu jumped out of his skin and ran away alive, and the people killed the skin only. When Ta-vu went out he took the girl with him and she cried. He said to her, "Why do you cry? You should laugh. Did I not escape from my enemies; look at those fellows trying to kill my skin." Then Ta-vu closed the door of the tent wherein the people were engaged in killing his empty skin, and set it on fire, and they were all burned. While it was yet burning the girl still cried bitterly, and Ta-vu chided her but she persisted in crying, so he threw her on the fire, and she was burned with her relatives. These people belonged to the Red Ant nation. Still Ta-vu continued his journey. One day he came to a smooth plain and saw some one in the distance looking out for him. Looking closer he dis­ covered there were many people belonging to the louse nation. At last the chief of the louse nation saw him coming and he said to the people, "Here comes Ta-vu, the great enemy: he killed the sun and is going to kill every body else." Ta-vu overheard the speech of the chief and said to himself, "Well, if I am to kill every body, I might as well commence with you," and he seized a great rock which was lying near, and hurling it through the air crushed the chief and many of his people. The next day on his journey he came to the camp of the vulture nation, and saw that they were whit­ tling something. Coming near to the camp unob­ served by the people, he heard the old chief say to his son, "Ta -vu will come this way, and when he comes. I shall kill him with my sharpened claw, for I will stick it into the top of his skull." Ta-vu was very angry when he heard this and determined on revenge. So he walked boldly up to the vultures' house as if he was a friend, and asked the chief if he had heard of this great Ta-vu who was going over the country, and the vulture replied that he knew nothing about him. Ta-vu said, " I don' t think he will come this way for I have been looking for him but cannot find him, though I have heard of his wonderful deeds." Then he sat down by the fire with them, and took supper. When it was time to go to bed, Ta-vu said, " I will sleep between you and your son here on the ground," and the vul­ ture said, " T h a t is well." Early in the night when the vulture's son was asleep, Ta-vu changed places with him so that he lay on the outside and the son next to his father; and when the vulture supposed Ta-vu was in a deep sleep, he drove his claw into the brain of his own son supposing it to be his visitor. Ta-vu laughed very heartily but made no noise. When morning came Ta-vu addressed the old man saying, "Wake up old man, wake u p ! " When the old man was awake, Ta-vu said, "Now call your boy." The father tried to wake his son and found that he was dead. Ta-vu said, " W h a t is the matter with your son?" The father answered not a word. Ta-vu saw some arrows which the old man had and praised them and desired to have one. At last he said, " I will let you shoot five of these arrows at me, and then you must let me shoot five at you," and the vulture agreed to the proposition. So Ta-vu went out and sat between two trees, crawled out of his skin, which he left, and went off a short distance to one side to observe the vulture shoot at the empty skin. Taking up his bow the vulture shot all five arrows through the empty skin, and was astonished when Ta-vu came back, and handed him the arrows, and showed himself, and told him he could not be killed. "Now," said Ta-vu, "you must let me shoot at you." So the vulture took his position between the same two trees for Ta-vu to shoot at him. The first arrow, Ta-vu sent went away to the right and he said, " O h ! I don ' t know how to shoot!" He shot another which went away to the left, and he said, " O h ! I never learned how to shoot." The third he shot went much too high and again he said, " O h ! I don' t know how to shoot." The fourth arrow he shot much too low saying again, " O h ! I don' t know how to shoot." Putting his fifth arrow in the bow he sent it with unerring aim through the heart of the vulture. Then he put the old man and his son on the fire and burned them to ashes. THE WESTERN NUMA 229 The next day on his journey the great traveller came to where the chipmunk nation dwelt, and they were all out watching to see where Ta-vu should come. When they saw him coming, and saw he was but a litde fellow, they made sport of him. At this Ta-vu was very angry, so he ran around the hill, and after a time came up on the other side. They did not know him, and he went into the house of a chief. The chief did not know to whom he was talking, and Ta-vu said, "Of whom were you making sport?" The chipmunk said, " W e were laughing at that little Ta-vu ." Then Ta-vu seized him by the legs, and tore him asunder, and killed all his boys, and all his girls, and his wife, all his relatives, and all his friends. The next day as he proceeded on his way he came near to the house of the Tamias nation, and they were glad to see him, for he was a friend. Ta-vu went to the house of the chief, and there he saw an old woman who did not like him. He desired her to make him some mush, observing that he was very hungry, and she did so but made it with cold water. Ta-vu did not like this, but ate it without saying anything. When he had finished eating he said, " I am cold; hang me up in a sack by the fire and when I tell you I am warm, turn me over and let me warm the other side for I am very, very cold." So the old woman hung him up as he directed, turning him from time to time as he desired. As he grew warm, the old woman grew cold until she was thoroughly chilled, and her teeth chattered. So Ta-vu said, "Let me warm you now." The old woman consenting, he hung her up in the sack over the fire. " W h e n you are warm on that side," said Ta-vu, "tell me, and I will turn you over." He held her close to the fire for some time and she screamed, "Turn me over," but instead of doing so, Ta-vu held her still closer to the fire, and she screamed the more. Still closer to the fire did Ta-vu hold her finally putting her right down on the fire and she was burned to ashes. Then Ta-vu ran to his own home, and his friends asked him where he had been. He answered, " I have been far away to where the sun rises, and I have had a great battle, and killed the sun and have made a new day; how do these days please you?" They all rejoiced with him and they had a sun dance. When the dance was over some of them came to him and said, "Ta-vu, it would be good to have it all day and no night; go fight the sun again." Ta-vu replied, " T h a t would not be well. I want you to have a part night, so that you may have time for sleep, and so the men may lie down by the women and not be ashamed, and so you can have dreams." The next night he told them to go to bed early and said, "This night you must have dreams and whenever you dream you must shout to me." When they had gone to sleep, one dreamed and called to Ta-vu, then another, and another until all had dreamed and shouted to him but one. In the morning, Ta-vu said to the one who did not dream, "You must kindle the fire." To the first who dreamed, "You must bring the water," to the second, "You must bring the wood," and to the next, "You must bring the food," and to them all he said, "You must eat but once a day!"^^ Note: When a person speaks in his dreams, he is said to be calling to Ta-vu. [Powell's note.] GOOD AND BAD PEOPLE [MS 794-a, NO. 13] Once there was a cave from the roof of which there was a rock suspended and the father told them if anybody running into the cave and striking his head against the rock was knocked back they were bad, but if they were able to keep on they were good. One day all the people went out to this cave and the first who ran in did not come out; then they said they would all go in, but the next who went in was thrown back by the rock. The next who went in stayed, and the next was pushed. The good ones always succeeded, the bad ones were always thrown back. This was kept up the whole day. One of the bad ones tried it many times; his father told him not to, but he persisted, but always failed to remain inside. "Tomorrow about noon," said the father, "there will be a big fog," and so it came to pass. And all the ones who were out wandered away and were lost, but the good remained inside until it was clear once more and thus remained on earth.^^ GENERAL DISCUSSION Pa-vi-ot-si^ The moon has seven wives, stars that travel to­ gether through the heavens (the Pleiades). These are sisters of Icha and Itsa. There are said to be three young men, very bright stars, who greatly desire to marry three beautiful women and are constantly chasing them through the heavens but are never able to overtake them. The moon has one son, Venus. List of Northern Paiute Chiefs [MS aio/i-3i8» 1881 [1] Ku yu-i-di ka Capt. Numuna Wadsworth on the Truckce 230 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 [810/1 Ku yu i wait Mu pa vit si Capt. Ma-wi Capt. Jim Nu-mu-na Po-i-to Winnemucca] [810/2 K u y u i ' d i k a Capt. Dave Wadsworth on the Truckee 1 We die J To-y5b Sucker eaters. Country] Sucker ["Black sucker eaters ," or the Northern Paiute group at Pyramid Lake and along the Truckee River in western Nevada. See Hodge (ed. 1907, p . 173) for references; also discussion by Stewart (1939, p . 138). Capt . N u m u n a is Capt. Dave, mentioned frequently in the early Reports of the Commissioner of Indian Affairs (e.g., Douglas, 1870, p. 558), by Sarah Winnemucca Hopkins (1883, p. 96) and others. Capt . J i m is pictured with the Winnemucca family (Figure 35). Po-i-to is Old Winnemucca (Figures 35-36), who is very prominant in the li terature. He was the father of Sarah Winnemucca who gives considerable information on his early influence at Pyramid Lake and north to Mal ­ heur. Powers (Fowler and Fowler, 1971) records his name as Pu-i-dok (deep eyes) and also gives a statement on the etymology of the name Winnemucca. Angel (1881, p . 151) also gives information on Po-i-to or Old Winnemucca. See also discussion by Steward and Voegelin (1956).] [2] Sai-du-ka tu-wi-wait Capt. John Sink of the Humboldt Sam' mar-ra-nit [810/1 Sai du ka to wi wait mu pa vits i Capt Sam-mar'-ri-nit Capt. John] [810/2 Sai du ka tu ri wait Capt. John Sam'-mar-ra-nit Sai du-ka Land] ["Cat-tail eaters l and ," near Lovelock, Nevada. T h e term "Sa idukas" also refers to a mythological group of people from the same area (see M S 794-a, no. 16, and, note ac­ companying that manuscript; p. 218). Stewart (1939, pp. 140-141) also discusses the term and the applications of it. Hodge (ed., 1907, p . 753) attributes "Lai-du-ka-tu-wi- wai t " to a B.A.E. manuscript by Powell, probably M S 810, but this rendering is apparent ly a mistaken identifi­ cation of Powell's handwri t ten " S " for an " L " . Stewart 's (1939, p . 139) informants identified a Capt . J o h n or " S a m a r a n i d o " (patting raw meat) as chief near Lovelock, Nevada, at the time of the Pyramid Lake War, 1860. Capta in (or Cap) John ' s life and activities are dis­ cussed in detail in Scott (1966, pp. 13-16 and passim.] [3] Yam mos tu wi wa gai yu Capt. George Paradise Valley Pi-ho'-mag-it [810/1 Ya-mo'-so-gwait mu-pa vit-si Capt. Pi-ko'-mad Capt. George] [810/2 Yam mos tu wi wa gai yu Capt. George Pi-ho'-mag-it Yam-mos = Flat Land Meadow Land] [Stewart (1939, p. 136) locates a band at Yamosopo tuvi- warai "half-moon valley" in Paradise Valley, nor th of Winnemucca, Nevada. Powers (Fowler and Fowler, 1971) locates yam-mus (Big Plains) "on the Humboldt , at the town of Winnemucca . " Capt . George is not identified.] [4] To-i-wait Capt. Breckenridge Lower Sink of the Carson Na-mat-to-gwi-na [810/1 To-i wait mu-[pa-vit-si] Capt. Ki ' du nama to' gwi na Capt. B. Capt. mu tsu-ha'-vi Capt. Johnson] ["Tule place ," or marsh area near Stillwater, Nevada (Carson Sink). This area has been referred to by variat ions of this name in several historical sources and ethnographies (see Stewart, 1939, p . 141 for summary ; also Hodge, 1910, p. 772). Stewart 's (1939, p. 141) informants also n a m e d Breckenridge as an early leader in this area. Campbel l (1866, p . 119) places 800 Toy Pah-ute under Chief Johnson on lower Carson Lake.] [5] Ko-si-pa tu-wi-wa-gai-yu Sink of the Carson Capt. George Na-nu-yu [Probably/kusi 'paa ttbi 'waga'*yu/ " land with dusty wate r , " referring to the Carson Sink. Stewart (1939) does not give a band in this area but places it with the " t o i " group (see above). Powers (Fowler and Fowler, 1971) locates a "Ku-s i -pa" group (Muddy water place) at the lower Sink of the Carson. Capt . George is not identified.] [6] A-gai-du-ka Capt. Wasson Walker River O-had-na [810/1 A-gai'-wait mu-pa-vlts'-i O-ha-I-na Capt.] [See also materials at the end of 810/3 . ] ["Trout eaters ," or the Nor thern Paiute group near Walker Lake, Nevada. Stewart (1939, pp . 141-142) discusses the area and summarizes variations on the name (see also Hodge, ed., 1907, pp. 20-21) . Powers (Fowler and Fowler, 1971) indicates that the Walker Lake " C h i e f Wasson married a young woman, who three or four months after­ ward, gave unmistakable proof that she had been un­ faithful to him, whereupon he received the sobriquet of O-ha-nah (the bastard's father) ."] [7] Kots-a'-va Capt. Bob Near Mono Lake Tsa-vo'-na-ap [810/1 Kuts-a'-vi-gwait mu pa vlt-si Capt. Wat-zu'-mu nard] [810/2 Kots-a-va Capt. Bob Tsa-vo'-wa-ap Near Mono Lake] ["Larvae eaters," or the Nor thern Paiute group a round Mono Lake, California, / k u c a ' b i / is the name for pupae of Ephydra sp., a fly that breeds in Mono Lake. Steward (1933) gives the location of the groups there and discusses the general area. Capt . Bob and Capt . Wat-zu-mu na rd are not identified.] [8] To-hak-ti-ri Capt. Tom White Mountains Wo-a-za-va [810/1 To-hak-ti'-ri-gwait mu pa vit si Capt. Wo-at-sav] To hak'-ti-si tu-wi-wa-gai-yu [810/2 Capt. ' T o m ' White Mts. Wo-a-za-ba] [Apparently a group around the Whi te Mountains , Inyo County, California, east of Owens Valley. See Hodge THE WESTERN NUMA 231 (ed., 1910, p . 771) for listing of this group from the Powell manuscript.] [9] Su-nu-an na-ho'-gwa Capt. Sam Reese River Wa-bi'-a-gwa'-tsu [810/1 Cu nu na ho gwait mu-[pa-vits-i] Capt. Wa-bi'-a-gwat-su [810/2 Su-nu-na na-ho-gwa tu etc. [tu-wi-wa-gai-yu] Capt. Sam Wa-bi'-a-gwa'-tsu] Reese River [This area, Reese River, in central Nevada is traditionally within Shoshoni territory. The band name is not men­ tioned in Hodge (ed., 1910). Agent Douglas (1870; p. 558) does indicate that at that period there were one or two small bands of Pah-Ute as far east as Austin, Nevada. His account does not mention a Capt. Sam.] [10] War-ar-ti-ka Capt. Dick Honey Lake To-kwi-bi [810/1 Wa' rai wait Mu-[pa vit si] Capt. To kwi' Capt. Dick] [810/2 War ar' dl ka tu wi wa gai yu Capt. "Dick" To-kwi'-bi Honey Lake (certain seeds) eaters] ["Seed eaters" named for abundance of / w a a d a / Suaeda depressa. Angel (1881, p . 150) refers to a "Capta in Dick, their [Honey Lake] present Chief." Stewart (1939, p. 138) indicates tha t informants identified a Capt. Dick Wright (Kukwi) as a Honey Lake leader. See Riddell (1960) for an e thnography of this area, in northeastern California.] [11] Kai-va-nung-av-i-dukw Capt. Dick Surprise Valley Ti-ra-gai-we' [810/1 Kai va nung a vi dtik wa vat Mu pa vit si Capt. Ti ra gai we; Capt. Dick] [810/2 Kai va nung av i dukw tu etc. [tu vi wa gai yu] Capt. Dick Ti ra' gai we' Surprise Valley] [Group located in Surprise Valley, northeastern California, and usually known as /k id t ' t tkadt / "woodchuck eaters". See Kelly (1932) for ethnography of the group and also Hodge (ed., 1907, p. 643) for Powell's lisUng. In M S 810/1 Powell also gives a group " K i dii dii ka mu pa vit-si, Capt . Tsi gib Leggins, in W. [Washington?] Terr i tory," that may be this group, or one near by. Both KeUy (1932) and Ste­ wart (1939) give this name to the Surprise Valley Paiute, however. Kelly (1932, p. 183) indicates that this group was under Ochiho when Anglos arrived. Capt. Dick cannot be iden- Ufied with certainty, but may be Dick Ochiho, Ochiho's son, al though Kelly's informants indicated that he was not strong enough to be chief. Leggins was originally in the south-central Oregon area and was imprisoned at Yakima before moving to Owyhee (see sources listed under #19, p. 232).] [12] A-gai-va-nu'-na Capt. Sam Summit Lake (W. Nevada) O-a'-tu-wi-bit'-si [810/1 A gai-va-nu-nu-wai mu~[pa vit si] Capt. O-a-tu-i-vIt-si] [810/2 A-gai-va-nun'-a tu, etc. Capt. Sam Summit Lake (Trout lake)] [tu vi wa gai yu] O a' tu wi bit si [Summit Lake is located in northern Humboldt County, Nevada. Powell's term is probably /agaipani-'nadi-/ " t rout lake." Stewart (1939, p . 135) records a variation of this term and discusses others applied to this area. Kelly (1932, p. 72) also records a name for this group. Stewart's (1939, p. 135) informants mentioned a Summit Lake Sam as a recent leader. "Smoke Creek S a m " is also mentioned in the earlier literature, in an area immediately to the west of Summit Lake (see Lander , 1860, p. 10).] [13] Tu-bi'-an-wa-pu Capt. Sam Virginia City Sa-wai-hi-da [810/1 Tu-bi an wa' pu wait Mu. [pa vit si] Capt. Sa wai hi da Capt. Sam] [Virginia City area. Storey County, Nevada. Stewart (1939) does not locate a group specifically in this area. Hodge (ed., 1910, p. 831) records the group name from the Powell manuscript with no additional information. It is possible that Capt . Sam is Saihida*, mentioned by Kelly's (1932) informants as being the leader of people immediately to the south of the Surprise Valley group. Stewart (1939, p. 143) also mentions a "to^msi S a m " as a dance captain from the area immediately to the south of Virginia City.] [14] Po tsu-a Antelope Valley A-tsa-pog [810/1 Po tzi-da-gwait mu-pa-vlt-si Ha-tza' bug Capt.] [810/2 Po-tsid'-a tu, etc. [tu vi wa gai yu] Antelope Valley 'A tsa' pog Alfalfa] [/po^i'dapir/ is the term for clover or alfalfa. The exact location is uncertain as there are several "Antelope Valleys" in the area, but this is possibly the one immediately to the south of Washo territory in California. Powers (Fowler and Fowler, 1971) locates a Po-at-sit-ah-ti-kut-teh (Clover eaters) group on the north fork of the Walker River. F. Dodge (1859-1860, p . 742) reports that there was a group under "Hadsapoke (horse stopper)" in Gold Canyon on the Carson River, in the same general area. Angel (1881, p. 151) describes Ha-za-bok as a big medicine chief at Antelope Valley, hostile to Anglos.] [15] Pa-gwi'-ho Adobe Meadows near Mono Lake Wat-zu'-mu-nard [810/1 Pa-gwi'-hu-gwait mu-pa-vit-si Capt. Tsa wu wa ap] [810/2 Pa'-gwi-ho tu etc. [tu vi wa gai yu] Adobe Meadows near Mono Lake Wat-zu'-mu-nard] Little fish minnows [Stewart (1939, p. 142) lists a "Pakwidokado" or chub eaters group in the vicinity of Hawthorne, Nevada, on the southern end of Walker Lake, and indicates that it also ranged to the south. He was able to get litde additional information on the group. Wasson (in Angel, 1881, p . 167) writes of stopping at Adobe Meadows, thirty miles from Aurora, Nevada in 1862, to visit a group of Pah-Ute . Note 232 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 the apparen t confusion in the names for the chiefs in this area and with group #7, p . 230. Ingalls (1913, p . 74) notes Wasson's account of dea th and resurrection of Chief Waz- zda-zo-bah-ago of the Mono Lake band of Pah-Utes in 1860. This may be the individual listed by Powell.] [16] Sa-wa'-ga-ti-na Adobe John Winnemucca [810/1 Ca wa ga ti ri gwait mii pa vlts si Capt. Hu zi la Capt. John] [810/2 Sa-wa'-ga-ti-ra tu, etc. [tu wi wa gai yu] Adobe John Winnemucca Sage Hill] ["Sagebrush hil l ," named for a mounta in in the vicinity of Winnemucca, Nevada. Stewart (1939, p . 136) lists a "sawawaktodo tuviwara i" group in the same area, as does Loud (1929, p . 153), and both give general information on the area. Stewart 's (1939, p. 137) informants recalled a "Cap t . J o h n " from this area, probably Powell's Adobe John.] [17] It-sa'-a-ti-a-ga Capt. Jim Unionville (Humboldt of Nev.) Pa'-vo-kwat-si [810/2 It-sa-a-ti-a-ga tu, etc. [to vi wa gai yu] Capt. Jim Pa-vo-kwat-si Unionville Coyote canyon] ["Coyote canyon," possibly is what is now called Buena Vista Canyon in which Unionville (Pershing County, Nevada) is located. Capt . J i m is not identified.] [18] Tu-zi-yam-mos Fort Bidwell Ho-tcu [810/1 Tuzi' ya mo' so gwait mu pa vit si Capt. hu-zyu Huchu] [810/2 Tu-zi'-yam-mos tu, etc. [tu vi wa gai yu] Fort Bidwell Ho-tcu [illegible] flat or valley] [Henshaw (Hodge, ed., 1910, pp. 858-859) gives the fol­ lowing information on this group: " A Paviotso tribe formerly about Warner Lake, S. Oreg. Hotcu, or Ochoho as he was commonly known was its chief and by the later name the tribe was usually called. They were moved to Yainax Agency Oreg. , but subsequendy left it and ranged to the S. especially about C a m p Bidwell, N. Calif, where the remnants are now supposed to be . " Henshaw may have gotten the additional information verbally from Powell. " O c h e o " is named frequently in the Reports of the Com­ missioner of Ind ian Affairs (see Steward and Voegelin, 1956; Kelly, 1932). Also see Stewart (1939, p . 132) for additional information on this area. He (Stewart, 1939, p. 135) attr ibutes the above statement by Henshaw to Powers al though we see no indication in Powers' manu­ script to substantiate this. Stewart also recorded the name tosiyamoto as the place where the saidukas (see [2], p . 230) now dwell, somewhere to the west, probably in California or southern Oregon.] [19] No-vi-ha-vi Capt. Leggins Owyhee River Tsi-gi-ba [810/2 No-vi-ha-vi to, etc. [tu vi wa gai yu] Capt. Leggins Tsi-gi'-ba Owaihe River] ["House place ," on the Owyhee River. Powell does not give the exact locadon, but by this t ime (1880) the Western Shoshone Agency at Owyhee, Nevada, had been established and the group may have been living there. Stewart (1939, p. 134) records the name of the Owyhee group as tagotoka ("tuber eaters") and gives information on the area. Leg­ gins appears frequently in the early Reports of the Com­ missioner of Indian Affairs (see Steward and Voegelin, 1956; also Rinehar t , 1879). Sarah Winnemucca (Hopkins 1883; p . 190) indicates tha t he was her "cousin's husband . " Stewart 's (1939, p . 134) informants remembered him, and his Paiute name "Tsigiva ," as a " h o m e capta in" at Duck Valley under Old Winnemucca . ] [20] To-gwing'-a-ni Capt. Egan Malhuar [sic] Killer U zu kwi gai yu [810/1 To-gwing-i-ni-wait Mu pa vit si Pa-cai-yu-ki Lee Winnemucca In Washington territory] [810/2 To-gwing' a ni tu-[tu vi wa gai yu] Capt. Egan (Killer) U-zu-kwi-gai-yu] [See Stewart (1939, p . 132) for a discussion of groups in this area of southeastern Oregon. Hodge (ed., 1910, p . 770) also notes this group, quot ing the Powell manuscript . Egan was a prominent figure in this area, and involved in the Bannock W a r (Steward and V^oegelin, 1956, p. 193). See also Howard (1908) and Santee (1935) for addit ional information on him. Lee Winnemucca was supposedly a "son" of Old Winnemucca and he is listed in various early Reports of the Commissioner of Indian Affairs (Steward and Voegelin, 1956).] [21] Ko-yu-hon Camp McDermitt It-sa-a-ma [810/2 Ko-yu-hon' tu, etc. [tu vi wa gai yu] Camp McDermitt It-sa'-a-ma] [Hodge (ed., 1907, p . 729) records Powell's transcription as ko-yu-how. Stewart (1939, p . 136) indicates the n a m e atsakudokwa tuviwarai is applied to the group at Ft. McDermit t , in nor thern Nevada. He notes that Id tsaamaa (coyote robe) was remembered as a local leader in the area under Old Winnemucca . ] [22] Pa-vu'-wi-mi-yu-ai Mammoth City Tsa-ko'-ro-nug-wi [810/2 Pa-vu-wi-wu-yu-ai to, etc. [tu vi wa gai yu] Mammoth City Tsa-ko'-ro-nug-wi Green [?] Creek] [Hodge (ed., 1910, p . 213), citing Powell, records this group at M a m m o t h City, U t a h . Powell's rendering of the Green Creek location further confuses the issue. T h e group was probably located at M a m m o t h City, Idaho.] [Additional material from M S 810 /1 ] Mu pa vit si = Capt. ku yii na hu gwait mu pa vlt-si Capt. Pa'-va-gwait' Capt. Charley THE WESTERN NUMA 233 [Hooker (in Stewart, 1939, p . 141) mentions a Capt. Charlie, presumably from the area around Fort Churchill, Nevada. Powell gives no positive indication of the pro­ venience of this group.] M u pa vit si is the Captain [of] a new office since the advent of White men. Po-i-na-vi was the chief in old times. [Powell's note, and apparently a correct interpretation of the offices he recorded (see Steward and Voegelin, 1956)]. Tigup Hu-vi-a'-gai-yu Wo-go'-di-pa\ Ni muc / Wa gub' pi-je-yu-i-vu-a I vu a' \ Pi je yu I vu a/ Dancer Singing Master Big Mouth Jim [No term listed] My fellow [good or nice fellow] [Additional material from MS 810/2] Capt. Dave says the Sai du kas are the Yumatillas [see # 2, p. 230]. Po-i'-to Winnemucca Chief A-na'-na-pu-a-ma Chief of gens Nu min na Chief of tribe Na is Chief [Additional material from M S 810/3] Nat si o-ha Tsi a o-ha Ti-ha-ai-yu Na nap put zi a Tu i bit si Cu ar nim Na-na Pi-a-wa-vi Wai-its Tu-vits-ot-ni [p. 8] Capt. Dave Ku yu-i-du-ka i dwum Capt. Sam is little Captain. Big Captain is Ba'-ka-mu-wets Boy baby Girl baby Boy Girl Young Man Young Woman Man Woman Old Man Old Woman Pyramid Lake To-i'-du-ka i dwum Capt. Zo [Jo?] A-gai'-du-ka i dwum Capt. Charley 13 Ya mos-u-gwai a gai du ka i dwum Charley Tucker Kii-yia-du da i dwum Capt. Ho chu 14 Kai-va-nung av i du ka i dwum Capt. Dick War ar du ka i dwum Wat-su-wab Austin Walker River Paradise Valley Quin[n] River Camp McDer­ mitt Surprise Valley Honey Lake S. of Walker River [Mooney (1965, p . 6) notes that the leader of the 1870 Ghost Dance was known as Waughzeewaughber. Powell may be referring to this man, or possibly to Wat-zu-mu- nard (see # 15, p . 231).] Kuts av i du ka i dwum [Mono Lake area] Capt Rai-gan Malhuar [Egan?] Capt. J i m at Shoshoni Reservation has taken some of the people from Paradise Valley and formed a new dwum or gens. He took his nearest relatives Dwum = gens [from/tua/child?] T h e words ending du ka are the names of the " l a n d s " claimed by each gens. The gentes are land named.^^ They are sometimes known by the name of their first chief of each gens and are called his children. Cu-min-no-vi Ne dish Na bi' a gwa tsu' Ci'-ci'-vat-ci Pa'-va-gwait' Tu-wip' Hu'-tsyu' Pi jaz' u ni-ig Tsi-gib' Pu'-i-to Family Capt. Dave Capt. Sam (Bak i nu itc is the profninent Chief; Capt. Sam was made such by White Men) Capt. Jo [DuBois (1946, p. 5) indicates that Jo (Tumaras) was in 1870 Ghost Dance] Capt. Charley Charley Tucker Ho chu Capt. Dick Capt. Raigan [see # 19 p. 232] Winnemucca In the Walker River gens the Chief has always been called Wat su wab [term used for "prophe t" today. See also Du Bois (1946) for discussion of the 1870 Ghost Dance prophet Wodziwob.] The names in the left column are the names of the chiefs. When one dies his successor takes his name and his wife. Blue Jay Wolf Buzzard Crane Grizzly Bear Sage Hen Flicker Redhead Woodpecker The names in the left column are the first chiefs of each gens. I do not understand the names in the right hand column. At first supposed them to be totemic but am un­ certain as " J o h n " does not stick to them when cross ques­ tioned. [Powell's note.] [Additional information from MS 832, dealing with "C lans" in Nevada. Most of the following are Shoshoni]. MS 832-5A Clans of Nevada Nyu ma Pis hi' ward Sa wa' o esteh O-ha'-a-na Sa-gi Ta-va-wii-a Nyu tyu mad Wat-su-wav Hu ni wi du ka Dave Sam Jo Charley Ho chu Dick Wat-su-wav Capt. Raigan Toi' gwun ni N do-do a Ni ka tai' gwiin ni Bu' wait Mum wad Kwi ni tai gwiin ni Ni ka tai gwun ni = Capt. A clan or Band with one Capt. The old time chief =Po i na a of the Nu mu [Northern Paiute]. 234 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 MS 832-5B MS 832-5G To' no mutz a Ko' tsai yo go Pa' ni ha va tu vi a gunt Bic up Tai-gwin to' ni a gunt Battle Mt [Nevada] Capt. Jim [see additional ma­ terial from MS 810/3; p. 233]. Near Austin Capt. To' to a [Known locally in the Austin area as Toi Toi , an impor­ tant leader. Mentioned frequently in Reese River Reveille (Molly Knudtsen, personal communicat ion) . Steward (1938, p . 100) also indicates the influence of Tu : tuwa (called Toitoi by whites) in the Reese River-Austin area.] MS 832-5C Ku' vi dii ga sa tu' vi a gunt Grass Valley Pi zu na tai' gwun ni Capt. Bob [Molly Knudtsen, personal communication, refers to Capt . Bob Hall, chief of the Dean Ranch Indians. He was located principally in Crescent Valley, but also frequented Grass Valley.] Pi as' na av tu' vi a gunt Ka' watc tai gwun ni Near Belmont [Nevada] Capt. Kawatc [Steward (1938, p . 112) locates a leader named Kawatc in the vicinity of Belmont, and ranging south of the Kawich Mountains] . MS 832-5D Pi av' as si zop' tu' vi a gunt Tai gwun ni Tsa' we tci Paga tsu tu vi a gunt Tim o ko tai gwum ni Duck Water Adobe Valley Capt. Tim mo ko [Timok was a well known leader in the Ruby Valley area of Nevada. His name is prominent in the li terature. See Steward (1938, pp . 149-150 for discussion of his life and influence)]. MS 832-5E d and r are synthetic Humboldt Mts. Ku' yii tu vi a gunt Po' ang-gots a Tai gwum ni Su hu wi a tu vi a gunt Ko ho van no ko tsi tai gwun Capt. Jack Fort Halleck [See Steward 1938, p. 156)] Capt. Louis MS 832-5F Wa' ti gu a tu vi a gunt Mo-ta-va ka Tai gwum ni Yu'-su-gi-ga-sa tu vi a gunt Pav' un te gwa Tai gwum ni Mineral Hill Capt. Buffalo [Steward (1938, p. 116) locates a Buffalo Jim in Little Smoky Valley and vicinity.] Coyote Creek Capt. Dick Po hi um bai wa ci tu vi a gunt Pi cen dai tai gwum ni Duck Valley [Owyhee, Nevada.] Capt. Sam Capt . Sam is the Big Capt . Pi-a tai gwum ni [See Green (1876) for reference to Capt . Sam. Also Steward (1938, pp . 163-164) gives information on Capt . Sam.] These [the groups listed above] are the clans of Nevada . MS 832-5 [unnumbered or lettered page] Sa wa'-vi A gu bi Na wa vi [illegible] Na ma ga A Chief of the Numa who killed many Shoshonees The giver; a Chief who took part in the late war [Usually written N u m u g a in the literature on the Pyramid Lake W a r (1860). See Angel (1881, p . 151) for his role in the war.] The killing of Wa-hi Winnemucca's Bro. [Powell's note, probably indicating that he received a version of the incident. Angel (1881, p . 150) indicates tha t Wa-hi was killed by Pah-Utes at Walker River for at­ tempting to assert his influence and that of his brother Winnemucca in the area. See also Steward and Voegelin (1956, p . 99) for addit ional information.] To vong Shoshonis Pi-tan no gwant The Indians of Moapa [Term for "southerners ." Also applied by Northern Paiute in Northern Nevada to Dea th Valley Shoshoni, Owens Valley Paiute, and others.] Ka ' mil pan ni Ko yu i va I p ko yu i va Mud Lake Ku yu i hop Truckee [River; "Black sucker stream."] Numic Vocabulary, 1880 [MS 827] Po-ha gam cu-zi-ta Medicine Bag T h e arrows, etc. placed over the sick man constitute the fee of the doctor. Doctors unsuccessful in too many cases are killed. If the wizard confesses he must wash in warm water and the sick m a n will get well. Man Woman Old man Old woman Young man Young woman Virgin Boy Girl Infant Na na Pi a wav Wa its Ti wits O gont ni Tiv i vits si Ci a rum Ci a rum Nat si Tsi a Oha THE WESTERN NUMA 235 Male infant Female infant Twins Man just married Woman just married Widower Widow Bachelor (old) Maid (old) A great talker A silent person Thief Liar Murderer Divorced man Divorced woman Head Hair Crown of the head Scalp Face Forehead Eye Pupil of the eye Eyelash Eyebrow Upper eyelid Lower eyelid Ear-lobe Ear Perforation in ear Nose Ridge of nose Nostril Septum of nose Perforation of septum of nose Cheek Beard Mouth Upper lip Lower lip Tooth Tongue Saliva Palate Throat Chin Neck Adam's apple Body Shoulder Shoulder-blade Back Breast of a man Breast of a woman Nipples Hip Belly Navel Arm Right arm Left arm Nat si oha Tsi a oha Na-wa-ha Pu si nu vi gwa ga yu tsi i vit si Pu si gu ma gon ci a rum Ti no' va gwi ai gup Ti gu ma ya i' gup Tu vit si na na ka ni si gwa gai-yu Pi a wa vi kai gu gu ma gai yu I wai yad wad Kai yad wad Ti si-ha I-ciab Nu mil pat siit ri Nu muy wun A na mug wun I-wa' I-wab I-tso kwi' di gwait I-du wa' I-ko' ba I-kai-tso pu' in gai gu I-vu i' I-do pui I-vu pu tsiv I-vu ti gab' I-vu pu' a To kan a gwut i vu pu' a I-na-ka' I-na-ka-na-wa-gan I-na na ka zi hin I-mu vi' I-mo-no I-mu wi' ta wa gan I-mu nuz' a ta mun I-na mu vie' ta wa gun I-zo-va' I-mu su' i I-du ba' Pa a nu gwut (I to pa ka kiv) Ka no gwat (To ka nu gwut) I-ta ma I-i go' I-put si I-po gwits I-no ro ta wa gun I-ga mu I-gu ta I-no' ro ta po ma I-nii mi a I-za ab' Ic-kflb' I-ka ra' kut I-nuiig a va I-vi hi' I-vi hi wa' I-dzi mu' I-go hi I-dzo bud' I-vu ta Oi-tu ma rai nug' wut i vu ta' O i nug wut u vu ta Arm pits Right arm above elbow Left arm above elbow Elbow Right elbow Left elbow Right arm below elbow Left arm below elbow Wrist Right wrist Left wrist Hand Right hand Left hand Palm of hand Back of hand Fingers Thumb First finger Second finger Third finger Small finger Finger nail Knuckle Rump Leg Leg above knee Knee Knee-pan Leg below knee Ankle Calf of leg Ankle-bone Instep Foot Sole of foot Heel Toes Large toe Second toe Toe nail Blood Brain Bladder Gall [bladder] Gall Heart Kidney Lung Liver Stomach Spleen Rib Pulse Vertebrae Spine Foot-print Skin Bone Intestines Spinal nerve Artery of arm Vein of hand Bone of elbow (funny bone) I-ang a kut si wait Tu ma rai nug wut tsu a vi ho O i nug wut tsu a' vi ho I-mat si Tu mus rai nug wut i mat si O i nug wut i mat si Tu ma rai nug wut I ma vugw O i nug wut I ma vugw I-ma widzo I-tu ma rai nug wut ma widzo O i nug wut ma widzo I-mai Tu ma rai nug wut I mai O i nug wut I mai I-ma vid I-ma kov' I-ma wi hum I-ma to I-ma kugh I-ma po' in I-ma dya ga nugw wu nid I-ma dya ga I-ma ci du Na num a yu in I-vi tu' I-gaup I-va gub' I-mi au wa I-duiig a bIc I-hu tzi ton I-da wi dzo I-witz a' I-ma' pui I-da nu ma' I-gii gii I-da pi' da I-da pi I-da gwi hun I-da to I-da po In I-da ci du I-vwup' I-i gi zo pi I-zi nub I-wa kob' I-vu i wi I-vi mu I-da ki po no I-zong o' I-nu mil I-ca pwii I-a byug' I-a ma tuv I-dyu ro wudz zu za gan I-ho poi na hum a dzu win I-ho poi Nu mu na na pu nin I-mu gub po' a I-o ho I-ci I-hu tu vig I-va wi I-ma ko va pa wi I-go ha go 236 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 KINSHIP RELATIVES " Lineal Descendants of Self—Male Speaking 1. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. So SoSo SoDa SoSoSo SoSoDa SoDaSo SoDaDa SoSoSoSo SoSoSoDa SoSoDaSo SoSoDaDa Omitted ^ ^ Da DaSo DaDa DaSoSo DaSoDa DaDaSo DaDaDa DaDaSoSo DaDaSoDa DaDaDaSo DaDaDaDa Dua^2 Gu-nu Gu nu Hu vi Hu vi Hu vi Hu vi Hu hu H u h u H u h u H u h u V a d u ' To go' To go' Hu vi Hu vi Hu vi Hu vi H u h u H u h u H u h u H u h u vi vi vi vi vi vi vi vi 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. Fa Omitted FaFa FaMo FaFaFa FaFaMo FaMoFa FaMoMo FaFaFaFa FaFaFaMo Omitted Mo MoFa MoMo MoFaFa MoFaMo MoMoFa MoMoMo MoMoMoFa MoMoMoMo Lineal Ascendants of Self—Male speaking Na Gu nu' Hu tsi' Hu vi (Wa its) Hu vi tu vits o got ni Hu tsi na Hut si pi a Mum wad i hu hu vi Mum wad mo gont ni hu vi Vi tsi or Vi dzi To go (Wa itc) Mu a (Ti vits o got ni) Do to ho or Do-go-na Mu mu a (or To go pi a) Mu a na Mu a pi a Mu a' ma i hu hu vi Mu a' ma i hu hu vi hu 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. Kinship—First CoUatera O.Br Omitted O.BrSo O.BrDa O.BrSoSo O.BrDaDa O.BrSoSoSo O.BrDaDaDa Omitted O.Si O.SiSo O.SiDa O.SiSoSo O.SiDaDa ll Line—Male Speaking Va vi Hu za' Hu za' Gu nu To go Hu vi Hu vi Ha ma Na nugw Na nugw Gu nu' To go 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. O.SiSoSoSo O.SiDaDaDa Y.Br Omitted Y.BrSo Y.BrDa Y.BrSoSo Y.BrDaDa Omitted Y.Si Y.SiSo Y.SiDa Y.SiSoSo Y.SiDaDa Hu vi Hu vi Wung a Hu-za' H u z a ' Gu nu T o g o Vu ni' Na nugw Na nugw Gu nu T o g o Kinship—Second Collateral Line—Male Speaking Na na pwi hai Va vi, and sometimes Hai ' i dwa Ha ma, and sometimes Hai i pa vi Wung a, and sometimes Hai i dwa Vu ni, and sometimes Hai i pa vu Hu za Hu za Na nugw Na nugw Gu nu T o g o Hu vi Hu vi Pi-nu ti hai, sometimes Tutsi i hai Na Na pwi va wha Va vi, sometimes Va wha du a Ha ma, sometimes Va wha pa vi Wung a, sometimes Va wha du a Vu ni, sometimes Pi nut va wha pa vu Hu za Hu za Na nugw Na nugw Gu nu To go Hu vi Hu vi Pi nu ti va wha Pi na ti a s^ Na Na pwi ats Va vi, sometimes Ats i du a Ha ma, sometimes Ats i pa nu Wung ai, sometimes Ats i du a 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106. 107. 108. 109. FaO.Br Omitted FaO.BrSo, older than self FaO.BrDa, older than self FaO.BrSo, younger than self FaO.Br.Da, younger than self FaO.BrSoSo FaO.BrSoDa FaO.BrDaSo FaO.BrDaDa FaO.BrSoSoSo FaO.BrDaDaDa FaO.BrSoSoSoSo FaO.BrDaDaDa FaY.Br FaO.Si FaO.Si So, older than self FaO.SiDa, older than self FaO.SiSo, younger than self FaO.SiDa, younger than self FaO.SiSoSo FaO.SiSoDa FaO.SiDaSo FaO.SiDaDa FaO.SiSoSoSo FaO.SiDaDaDa FaO.SiSoSoSo FaO.SiDaDaDaDa Omitted FaY.Si MoY.Br Omitted MoO.Br Omitted MoO.BrSo, older than self MoO.BrDa, older than self MoO.BrSo, younger than self THE WESTERN NUMA 237 110. 111. 112. 113. 114. 115. 116. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. 128. 129. 130. 131. 132. 133. 134. MoO.BrDa, younger than self MoO.BrSoSo MoO.BrSoDa MoO.BrDaSo MoO.BrDaDa MoO.BrSoSoSo MoO.BrDaDaDa MoO.BrSoSoSoSo MoO.BrDaDaDaDa Omitted MoY.Si Omitted MoO.Si MoO.SiSo, older than self MoO.SiDa, older than self MoO.SiSo, younger than self MoO.SiDa, younger than self MoO.SiSoSo MoO.SiSoDa MoO.SiDaSo MoO.SiDaDa MoO.SiSoSoSo MoO.SiDaDaDa MoO.SiSoSoSoSo MoO.SiDaDaDaDa Vu ni, sometimes Ats i pa vu Hu za Hu za Na nugw Na nugw Gu nu To go Hu vi Hu vi Pi nut i vi du Na na pwi vi du Va vi, sometimes vi du du a Ha ma, sometimes Vi du pa ru Wung a Vu ni Hu za Hu za Na nugw Na nugw Gu nu To go Hu vi Hu vi 165. 166. FaFaSiSo FaFaSiDa Hai, and Na pa vi Va wha Kinship—Third Collateral Line—Male speaking 135. FaFaBr 136. Omitted 137. FaFaBrSo 138. FaFaBrDa 139. FaFaBrSoSo 140. FaFaBrSoDa 141. FaFaBrDaSo 142. FaFaBrDaDa 143. FaFaBrSoSoSo 144. FaFaBrSoSoDa 145. FaFaBrSoDaSo 146. FaFaBrSoDaDa 147. FaFaBrDaSoSo 148. FaFaBrDaSoDa 149. FaFaBrDaDaSo 150. FaFaBrDaDaDa 151. FaFaBrSoSoSo.So 152. FaFaBrSoSoDaDa 153. FaFaBrSoDaSoSo 154. FaFaBrSoDaDaDa 155. FaFaBrDaSoSoSo 156. FaFaBrDaSoDaDa 157. FaFaBrDaDaSoSo 158. FaFaBrDaDaDaDa 159. FaFaBrSoSoSoSoSo 160. FaFaBrSoDaDaDaDa 161. FaFaBrDaSoSoSoSo 162. FaFaBrDaDaDaDaDa 163. Omitted 164. FaFaSi Gu Nu pa vi (if older than G[rand] father; Gu gwing a, if younger than G[rand] F[ather]) Hai, and Na pa vi Va wha, and, Na ha ma Va vi, sometimes Hai du a Ha ma, sometimes Hai pa ru Va bi, sometimes Hai du a Ha ma, sometimes Hai pa vi Hu za Hu za Na nugw Na nugw Hu za Hu za Na nugw Na nugw Gu nu Togo Gu nu To go Gu nu To go Gu nu Togo Hu vi Hu vi Hu vi Hu vi Gu nu ma, and Hut si 167 to 190 the same [terms] as [those listed for numbers] 139 to 162. [Powell's note. Here and below Powell was a t tempting to avoid repeating the terms for the several collateral lines. Numbers 139-162 are terms for the FaFaBr line; those for 167-190 are terms for the FaFaSi line. Thus , number 139 is FaFaBrSoSo line; number 167 is FaFaSiSoSo line, etc. Similarly, below, numbers 195-218 are for the FaMoBr line; the terms correspond to those for numbers 139-162; numbers 223-246 are for the FaMoSi line and correspond to terms listed under numbers 139-162, etc.] 167. FaFaSiSoSo Va vi (older than I; wunga, younger) 191. FaMoBr Gu nu, and sometimes Hut si pa vi 192. Omitted 193. FaMoBrSo Hai, and na pa vi 194. FaMoBrDa Va wha and sometimes Hut si i va wha 195-218, the same as [139-162; categories are FaMoBrSoSo . . . FrtA/o5^DaDaDaDaDa] 219. Omitted 220. FaMoSi Hut si ha ma (elder) Hut si pu vi (younger) 221. FaMoSiSo Hai, or Hut si du a 222. FaMoSiDa Va wha 223-246, the same as [139-162; categories are FaMoSiSioSo, etc.] 223. FaMoSiSoSo and so on 247. MoFaBr To go (pa vi, elder; gwung a, younger) 248. Omitted 249. MoFaBrSo Ats, sometimes vi gi pa vi if oldei than Mo; vi gi gwung a if younger than Mo. 250. MoFaBrDa Vi du (Vigi ha ma, elder; vig pu ni, younger) 251-274, the same as [139-162; categories are AIoFaBrSoSo, etc.] 275. Omitted 276. MoFaSi Mu a 277. MoFaSiSo Ats 278. MoFaSiDa Vi du 279. MoFaSiSoSo Va vi, sometimes Ats du a 280. MoFaSiSoDa Ha ma, sometimes ats pa ru 281. MoFaSiDaSo Va vi, sometimes vidu du a 282. MoFaSiDaDaDa Ha ma, sometimes vi du pa ru 283-302, same as [139-162; categories are MoFaSiSoSo, etc.] 303. 304. 305. MoMoBr Omitted MoMoBrSo 306. MoMoBrDa 307. 308. 309. 310. MoMoBrSoSo MoMoBr.SoDa MoMoBrDaSo MoMoBrDaDa Togo Ats (vigi pa vi, elder; \vung a younger) Vi du (Vi gi ha ma, elder; Vi gi pun ni, younger) Va vi, or ats du a Hu ma, or Ats pa ru Vidu du a^ * Vi du pa ru 311-330, the same as [139-162; categories are MoMoBrSoSo, etc.] 331. Omitted 332. MoMoSi Mu a (Tu wits, or go ut in: old) Mu a ha ma: MoMoO.Si; Mu a pu ni: MoMoY.Si) 238 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 333. MoMoSiSo 334. MoMoSiDa 335. MoMoSiSoSo 336. MoMoSiSoDa 337. MoMoSiDaSo 338. MoMoSiDaDa 339-358, same as [139-162 Ats (Mu a du a) (Ats Pa vi: MoMoO.SiSo; Ats gwung a: MoMoY.SiSo) Vi du (Mu a pa ru) (Vi du ha ma: MoMoO.SiDa; Vi du pu ni: MoMoY.SiDa) Va vi (Ats du a, elder; wung a, younger) Ha ma Va vi Ha ma categories are MoMoSiSoSo, etc.] Kinship—Fourth Collateral Line- 359. FaFaFaBr 361. 363. 365. 367. 369. 371. 360. 362. 364. 366. 368. 370. 372. FaFaFaBrSos FaFaFaBrSoSo FaFaFaBrSoSoSo FaFaFaBrSoSoSo FaFaFaBrSoSoSoSoSo FaFaFaBrSoSoSoSoSoSo (Male Branch) Male Speaking'' Hu vi (sometimes Mum wad hu vi, and elder and younger may be used) Gu nu; wa ets Na pa vi and wung a VaVi and wung a Hu za Gu nu Hu vi Kinship—Fourth Collateral Line—(Female Branch) Male Speaking MoMoMoSi MoMoMoSiDa MoMoMoSiDaDa MoMoMoSiDaDaDa MoMoMoSiDaDaDaDa MoMoMoSiDaDaDa- DaDa MoMoMoSiDaDaDa- DaDaDa Hu vi (ti wits and gout ni) Mu a Vi tsi Ha ma, and Vu nu Na nugw T o g o Hu vi Kinship—Affinities through Relatives—Descendants of Se l f 1. 3. 4. 14. 15. 16. My wife SoWi, ms SoSoWi, ms SoDaHu, ms DaHu, ms DaSoWi, ms DaDaHu, ms My husband I no viigw Gu nub pi a Hu vi gu nub pi a Hu vi to go na To gon na Hu vi gu nub pi a Hu vi to gon na I gu ma [17-44 omitted in printed schedule] Kinship—Affinities through Relatives—First Collateral line 45. O.BrWi, ms 45c. O.BrWiSi 47. O.BrSoWi 48. O.BrDaHu 49. O.BrSoSoWi 50. O.BrDaDaHu 54. O.SiHu 54d. O.SiHuSi 55. OSiSoWi 56. O.SiDaHu 57. O.SiSoSoWi 58. O.SiDaDaHu 61. Y.BrWi 63. Y.BrSoWi 64. Y.BrDaHu Va vi no rugw Va vi ho san a pi a Gu nu pi a To gon na Hu vi gu nu pi a Hu vi to gon na la ra to i Hu sa na pi a Gu nub pi a To gon na Hu vi gu nub pi a Hu vi to gon na Wung a no nugw Wung a gu nub pi a To gon na 65. Y.BrSoSoWi 66. Y.BrDaDaHu 68. Y.SiHu 69. Y.SiSoWi 70. Y.SiDaHu 71. Y.SiSoSoWi 72. Y.SiDaDaHu HuSi Hu vi gu nub pi a To gon na To i, and Pi nuk wut i a ra tsi Gu nub pi a To gon na Hu vi gu nub pi a Hu vi to gon na A vat zi pi a Kinship—Affinities through Relatives—Second Collateral line 73. 75. 75a. 76. 76b. 77. 78. 79. 80. 81. 82. 83. 84. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 102. 103. 105. 107. 108. 109. 110. 111. 112. 113. 114. 115. 116. 120. 122. FaO.BrWi FaO.BrSo (older than self)Wi FaO.BrSo (older than self) WiSi FaO.BrDa (older than self) Hu FaO.BrDa (older than self) HuSi FaO.BrSo (younger than self) Wi FaO.BrDa(younger than self) Hu FaO.BrSoSoWi FaO.BrSoDaHu FaO.BrDaSoWi FaO.BrDaDaHu FaO.BrSoSoSoWi FaO.BrDaDaHu FaY.BrWi FaO.SiHu FaO.SiSo (older than self) Wi FaO.SiDa (older than self) Hu FaO.SiSo (younger than self) Wi FaO.SiDa (younger than self) Hu FaO.SiSoSoWi FaO.SiSoDaHu FaO.SiDaSoWi FaO.SiDaDaHu FaO.SiSoSoSoWi FaO.SiDaDaDaHu FaY.Si Hu MoY.BrWi MoO.BrWi MoO.BrSo (older than self) Wi MoO.BrDa (older than self) Hu MoO.BrSo (younger than self) Wi MoO.BrDa (younger than self) Hu MoO.BrSoSoWi MoO.BrSoDaHu MoO.BrDaSoWi MoO.BrDaDaHu MoO.BrSoSoSiWi MoO.BrDaDaDaHu MoY.SiHu MoO.SiHu Hai no nugw Ni san a pu a Va vi ho san a pi a A rat to i Hu san a pi a Wung a No nugw A ra to i Gu nub pi a To gon na Gu nub pi a To gon na Hu vi gu nub pia Hu vi to gon na Pi na ti hai no nugw Ate Hu san a pi a A ra to i Hu san a pi a A ra to a Gu nub pi a To gon na Gu nub pi a To gon na Hu vu gu nub pi a To gon na Ate Va pwa Va wha Hu san a pi a A ra to i Hu san a pi a A ra to i Gu nu bi a To gon na Gu nu bi a To gon na Hu vu gu nu bi a To gon na Hai Hai THE WESTERN NUMA 239 123. MoO.SiSo (older than self) Wi 124. MoO.SiDa (older than self) Hu 125. MoO.SiSo (younger than self) Wi 125e. MoO.SiSo (younger than self) WiSi 126. MoO.SiDa (younger than self) Hu 126f. MoMoO.SiDa (younger than self) HuSi MoO.SiSoSoWi MoO.SiSoDaHu MoO.SiDaSoWi MoO.SiDaDaHu MoO.SiSoSoSoWi MoO.SiDaDaDaHu Va vi no nugw, and, Hu san a pi a A ra to i Wung a no nugw, san a pi a Wung a ho san a pi a and, hu Vu ni gu ma, and A ra to i 127. 128. 129. 130. 131. 132. [133-136 omitted in printed schedule] A ra to i pu ni A ra to i pu ni Gu nu bi a To gon na Gu nu bi a To gon na Hu vi gu nu bi a To gon na Kinship—Affinities Through Relatives—Third Collateral line 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. 151. 152. [153 157. 158. 165. 166. 167- [187 193. 194. 195- [2 IS 221. 222. 223- [243 249. 250. 251. 252. 253. 254. 255. 256. 257. 258. 259. 260. FaFaBrSoWi FaFaBrDaHu FaFaBrSoSoWi FaFaBrSoDaHu FaFaBrDaSoWi FaFaBrDaDaHu FaFaBrSoSoSoWi FaFaBrSoSoDaHu FaFaBrSoDaSoWi FaFaBrSoDaDaHu FaFaBrDaSoWi FaFaBrDaSoDaHu FaFaBrDaDaSoWi FaFaBrDaDaDaHu FaFaBrSoSoSoSoWi FaFaBrSoSoDaDaHu Vidu Ats Hu san a pi a A ra to i Hu san a pi a A Ra to i Gu nu pi a To gon na Gu nu pi a To gon na Gu nu pi a To gon na Gu nu pi a To gon na Hu vi gu nu pi a Hu vi to gon na 156 omitted in printed schedule] FaFaBrDaDaSoSoWi Hu vi gu nu pi a FaFaBrDaDaDaDaHu Hu vi to gon na FaFaSiSoWi Vi du FaFaSiDaHu Ats 186, same as 139-158 [categories are FaFa^/SoSoWi, etc.] -192 omitted in printed schedule] FaMoBrSoWi Vi du FaMoBrDaHu Ats 214, same as [139-158; categories are FaMoBrSoSoVJi, etc. -220 omitted in printed schedule] FaMoSiSoWi Vi du FaMoSiDaHu Ats 242, same as [139-158; categories are FaMoSiSoSo\Ni, etc.] -248 omitted in printed schedule] MoFaBrSoWi MoFaBrDaHu MoFaBrSoSoWi MoFaBrSoDaHu MoFaBrDaSoWi MoFaBrDaDaHu MoFaBrSoSoSoWi MoFaBrSoSoDaHu MoFaBrDaSoWi MoFaBrSoDaDaHu MoFaBrDaSoSoWi MoFaBrDaSoDaHu Va wha Hai Hu san a pi a A ra to i Hu san a pi a A ra to i Gu nu pi a To gon na Gu nu pi a To gon na Gu nu pi To gon na 261. MoFaBrDaDaSoWi 262. MoFaBrDaDaDaHu 263. MoFaBrSoSoSoSoWi 264. MoFaBrSoSoDaDaHu 269. MoFaBrDaDaSoSoWi 270. MoFaBrDaDaDaDaHu 277. MoFaSiSoWi 278. MoFaSiDaHu Gu nu pi a To gon na Hu vu gu nu pi a Hu vu to gon na Hu vu gu nu pi a Hu vi to gon na Va wha Hai 279-298, same as [139-158; categories are MoFaSiSoSoWi, etc.] [299-304 omitted in printed schedule] 305. MoMoBrSoWi Va wha 306. MoMoBrDaHu Hai 307-326, same as [139-158; categories are MoMoBrSoSoWi, etc.] [327-332 omitted in printed schedule] 333. MoMoSiSoWi Va wha 334. MoMoSiDaHu Hai 335-354, same as [139-158; categories are MoMoSiSoSoWi] 1. 3. 4. 5. 5. 6. 6. 8. 9. 10. 11. 11. 12. 12. 13. 15. 15. 17. 18. 20. 20. 22. 22. 23. 24. Kinship—Affinities My wife WiFa WiFaFa WiFaMo WiFaBr WiFaBrWi WiFaSi WiFaSiHu WiMo WiMoFa WiMoMo WiMoBr WiMoBrWi WiMoSi WiMoSiHu WiO.Br WiY.Br WiY.BrWi WiBrSo WiBrDa WiO.Si WiO.SiHu WiY.Si WiY.SiHu WiSiSo WiSiDa My husband through the Marriage of Self" No rigw Yahi Hu vi ai Hu vi ai Yah i Ya hi; Mo got ni Yah i Ya hi; Na na cu bi ard Pi a wa vi; Ya hi Hu vi ai Hu vi ai; tu ints of got ni Ya hi; Hai its Ya hi; pi a wa vi Yah i Ya hi; Na na cu bi ard A ra to i Pi nuk wut; a ra to i Pi nuk wut; za mu Na nugw Na nagw Hu ca na pi a W a h a Pi nut; Hu ca na pi a Pi nut; wa ha Hu za Hu za [No term listed] 1. My son's wife Gu nu pi a Kinship—Affinities through the Marriage of Self: female speak­ ing—Same as man speaking. NOUNS AND PRONOUNS Number of Gender of Nouns—Demonstrative and Adjective Pronouns One man Cu ma yu na na Two men Wa hai yu na a na Three men Pa hi yu na a na Few men Hut siy na a na All the men So yu na a na Many men I we yu na a na Some men Ha ga ga na a na No man Ka ru na na One woman Cu ma yu mo gont ni Two women Wa hai yu mo mo gont ni Three women Pai hi ya mo mo gont ni Few women Hut si mo mo gont ni Many women I we yu mo mo gont ni 240 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 All the women Some women No women Another woman One boy Two boys Three boys Few boys Many boys All the boys Some boys No boy Another boy One dog Two dogs Three dogs Few dogs Many dogs All the dogs Some dogs No dog Another dog One arrow Two arrows Three arrows Few arrows Many arrows All the arrows Some arrows No arrow Another arrow One hat Two hats Three hats Few hats Many hats All the hats Some hats No hat Another hat One leaf Two leaves Three leaves Few leaves Many leaves All the leaves One stone Two stones Three stones Few stones Many stones All the stones (cottonwood leaf) So o yu mo mo gont ni Ha ga ga mo mo gont ni Ka ru mo gont ni U su mo gont ni Cu ma yu Na at si Wa hai yu Na at si Pai hi yu Na at si Hut si yu na at si I we yu yu na at si So o yu yu na at si Ha ga ga na at si Ka ru Nat si U su Nat si Cu ma yu du ic pel Wa hai yu du ic Pai hi yu du ic Hut si yu du ic I we yu du ic So o yu du ic Ha ga du ic Ka ru du ic U su du ic Cu ma yu pung oc Wa hai yu pung oc Pai hi yu pung oc Hut si yu pung oc I we yu pung oc So o yu pung oc Ha ga yu pung oc Ka ru pung oc U ga pung oc Cu ma yu tso ti a Wa hai yu tso ti a Pai hi yu tso ti a Hut si yu tso ti a I we yu tso ti a So o yu tso ti a Ha ga yu tso ti a Ka ni yu tso ti a U ga yu tso ti a Cu ma yu sung a vi nun ka Wa hai yu sung a vi nun ka Pai hi yu sung a vi nun ka [No term listed] I we yu yu sung a vi nun ka [No term listed] Cu ma yu tu bi, or, ru bi t-d-r Wa hai yu tu bi, or, ru bu Pai hi [No terms listed] Male dog Female dog Male horse Female horse Male cat (wild) Female cat (wild) Male deer Female deer Male eagle Female eagle This man Number of Gender of Nouns Ni a du ic A pi za du ic A gu ma i vu gu A pi av i vu gu Tu hu gu ma Tu hu pi av Ti id a gu ma Ti id a pi av Kwi na gwi a Kwi na pi av Ma su Na na That man These two men Those two men Those men This woman That woman These two women O O Na na U mu wa hai yu na a na O O wa hai yu na a na Um wi na a na Ma su mo gont ni O O mo gont ni Um wi wa hai yu mo mo gont O O wa hai yu mo mo gont ni Um wi mo mo gont ni O O mo mo gont ni Ma su Nat si O O Nat si Um wi wai hai yu Na at si O O wai hai yu Na at si Um wi Na at si O O Na at si Those two women These women Those women This boy That boy These two boys Those two boys These boys Those boys U m ' wi na a' na no vi gwaij yu ta Those men are sitting in the tent U m wi na a' na sa wa ' ni ku na tu ' kwi na ta Those men are sitting talking (good things) U m wi na a' na tu yab ' na tu ' kwi na ta Those men are sitting talking about something bad (tu yab ' : unpleasant things; Sa wa ' ni ku: pleasant things) Those men assemble bad things I will tell U n wi na a ' na na nu mian' i gwai e cut t ug ' u na tu kwi kwuc When those men assemble I will tell them the bad things Ut sa ka ' ga o o pu gu Bring me that horse Nat si i vu gu tsa tsa ka gai Boy, lead my horse here O o wi hi gi ' a Bring that knife N u m i c (Pa-vi-ot-so) Pai-yu-ti, 1880«8 G E O G R A P H I C N A M E S Pai yu d of H u m b o l d t Valley, Nov. 28, 1880 Toa-a-wa-tu-wip Sai-du-ka tu-wip To-i-na-okw A-kai-i-na-okw Ku-yu-i-na-okw Kot-sa'-vi-na-okw Ko-i'-pa to-kai-va Si-am'-mu-a To-tu-ga Sa-wa-ga-tid Ha-ba'-gai Pa-ni-kai-va Humboldt Valley [Humboldt Sink] Carson River Walker River Truckee River Mono Lake and River Humboldt Mountains The mountain about 10 miles south of Winnemucca [ So­ noma Peak?] A little mountain about five miles southwest of Winne­ mucca [Dun Glen peak] The mountain west of Winne­ mucca, called Winnemucca Mountain by White men The mountain east of (3 miles) Winnemucca [probably the north end of Sonoma range] Sierra Nevada THE WESTERN NUMA 241 Pa-vu-yu-pa' Pa-va yu-pa-gwi True Name Nu-mii Ocean Sea lions Shoshoni Name Pa-vi-ot-so English Name Pai-yu-ti Si-du-kai tu wip-a-na-hokw: the River of the Saiduk land; Humbold t River. The Nu-mii tu-wip ["People's land," or "homeland"] was at the south at Walker, Carson, Mono, Snake and other waters and they drove away the Si-duka from the Humboldt River.^^ Si duka seems to be a name for all enemies. [Northern Paiute Ethnography and Mythology, 1880] [ E T H N O B I O L O G Y ] ™ All edible animals, birds, and fish, insects, jumpers, etc., are called Ka-hu-a-wai-it. All non-edible animals are called, Kai-na-wha-wait, such as skunks (who are bad Doctors), gophers (good Doctors), lizards, frogs, horned toads, snakes, worms, butterflies, flies, mosquitoes, etc. Nu-nln-nu-mit Ho'-pi-ma-po-yu Tu'-hi-mit' Tu-wip-hi-mit Kwu-mit' Pa-gwi' Ku-yu-i A-gai Tsi-gu-pugu' Tsi-i-pu-gu' A-wagw' Ho-piigu Buffalo, antelope, deer, elk, sheep, horse, cattle, goat. Tree climbers, wild cats, squirrels, bears, grizzly, por­ cupines, etc. Diggers in the earth as badgers, moles. Rats, mice, ground squirrels, etc. Divers, beaver, muskrat, otter, mink. Fish, trout, sucker, etc. Buffalo fish [cui-ui] Trout White fish Chub Sucker Minnow with red sides The above are the fish of Pyramid Lake. Tu-wi-pu po-zi Po-zi Mo-ib' Nu'-yu-wad' Mu-ju Ka-sa-gai-yu Kwa-nid Kwit-na Nu mu kwit na Pu-hii-kwu-min Pa-ko'-rab Hi-yo-ba \ Pan-ni-ri-yo-ba/ Ground lice. Insects that crawl, bugs. Louse. Butterflies, flies, mosquitoes, etc. Snakes and worms; crawlers. Jumpers, crickets, grasshoppers and other insects. Birds. Wading birds. Eagles, buzzards, hawks, owls, etc. Diving and swimming birds; wild geese, swan, ducks, brants. Meadow lark, jays, humming bird, wrens, black birds. Quail, pigeon, pine hens, etc. Hu-zi-pa Ho-pi Ho-pi kai-va Wa-hab Tsa-ab to ni gan To-ni-gan Little singing birds. All plants, trees, shrubs, weeds, grass. Trees, pine. Grass. Flowering plants. Flowers. [MYTHICAL BEINGS AND PHENOMENAl I-we-yu Nu-mti: The Ancient People (Birds, ani­ mals, men, trees, rocks, etc.). Also called I-we-yu- num-wad, and Num-wad. The Num-wad are the progenitors of the present species. In the old time when the Numwad lived there was no winter. Rocks, trees, sagebrush, etc., were all people once. The Numwad spoke the language of the Numti; Num'-wik as-so-wun' [means] Nu-mii language. No-no'-tsa-ta-tsa: The ancient summer, said of the time of the Numwad."'^ Mu-na wit-a-tsa: Forever summer; said of Pana- kwit [the afterworld, see below]. Sometimes the last word is used for that ancient summer Tat-sa. The Numwad make people wise or foolish. Pa'-o-ha: A curious people with long hair that lives in springs; about the size of babes. A very bad little people. Make hot springs. When they cook the fire is deep in the ground (a very fierce people).'°- Pa'-o-ha is a Numwad. The Tso-op are giants. They are very fierce; kill men and animals. Very bad. [They] make the houses (overhanging rocks) on the mountain sides. I-ho'-pi-wo-ya: Another giant that lives in the mountains at Austin; he and wife are always naked. He is very cruel and many stories are told of him. Tut-si-yu na '-na: A pigmie [sic] who is a wonder­ ful hunter. Sab-wit'-nu mu: Pigmies who make little whirl­ winds. Many of them. Make large and small whirl­ winds by dancing. To'-ya nu ' -mu: Pigmies of the mountains who dance on the snow and make the snow dust. Very small [beings]. Pa-va-wo-gwok: A great serpent that lives in the Spice Valley Mountain. Pa-va-kwi-na: The giant eagle larger than a house that lives in the mountain near Humbolt Sink. And fly away [sic] to the Sierras. Tu-wi'-hu ta-wa'-gun: A cave, the same [term] as Ta-vu-to-o. A cave in the Humboldt mountains [in] "French Royal" [Prince Royal canyon, at the north end of Humboldt range] canon. [This] is the cave in which the animals were kept by the wolf (see story told by Naches) [see MS 794-a, no. 7; p. 225]. 242 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Humbold t mountain was made by the Wolf to make a cave in which the animals were kept. A-mu-sa-va: Frog; he was a water man; made the springs when he was a Numwad. Tsa-wai-i-va: Echo. These are the good echoes that come to teach children the Nu-mii language. Every baby is taught the language of the Num-wad by one of them and it is the doings of the Tsa-vai-i-va. Yo-tsi-na-tsi-ta-vi-nup: "Get up it's noon," the Echo says to the babe and it wakens and so it talks to many things. Won-ta-vi-wup Ha-vi-wat-si-to-ka- wup, "Lie down it's midnight." Pi-pursh is the name of the little black four-legged stinking animal that makes the Echo. Witches or old bad women turn into these. The pi-pursh are great singers and dancers. The Pi-pursh taught the people singing and dancing. They are old people who have not died but turned into pi-pursh. [NAMES OF MYTHICAL ANIMALS] tions. And thus the tribes got scattered and forgot the languages of the Numwad. Nu'-nu-a Po-i-gwa'-ca I-ca It'-sa Ko-ri-di Song-ai' Pa-wai-tu-pa-su-wa Pa-wai-tu-ca-su Thunder Blue crane Big wolf Litde wolf Grey crane Humming bird Water grizzly Water dogs These [last two] are mythical animals of which awful stories are told. Ta-mi gu-ut-in-nu-min-nal V White man's god Pa-ut in-nu-min-na J " M e no like him, he maybe burn me ." In the beginning, the water was everywhere and the Buzzard lifted the ' world on the East and the water all ran to the West and made the ocean, and then land and sea. And the buzzard made all the tribes: Isha tu ' vi wa hi-mu' tu vi-wa. To viing tu vi wa,"^ and all other tribes of men and animals, trees, etc. The grizzly, badger and gopher, fearing that the water might come back (after the Buzzard had tilted the world), made mountains with their hands. Grizzly bear Gopher Pan-ni-wa Yu-at-zi-ba Hu-na John tells the story of all the people being lost in a fog and coming to speak different languages, but the suspicious thing is that they got lost because they kept fighung. The story is told only of "People ." John says when people fight they always go away in different direc- Once the snow fell deep and the Coyote (It-sa) and Pungats (Mouse) were in a tent and the Coyote drove the mouse away in the snow and he went and lived in a house among the rock. And found m a n y mountain sheep and lived with [them] and got fat. At last the Coyote got very hungry and went to the Mouse and begged for m.eat. And the Mouse threw him the skull and bones of a mountain sheep and the Coyote picked the bone. Then Coyote went to the valley and found a big root and it was very fat and he stayed by it for one month and ate and grew fat and then he broke it into many pieces and scattered them about the land and the pieces grew. This is the origin of the Ta-gu, a root much prized by the Indians. [DEATH AND THE AFTERWORLD] Mu-go-a or Nu-mii mu-go-a: The Spirit of the heart; at death goes out through the nose. Cu-na-min or Nu-mii cu-na-min: Spirit of head; goes out through nose (?) at death.i°* Numu-mugo-a is a man ; Numii-cuamin is a wo­ man. Both go south at death by way of the Nu-mii mo-go-a-po, the Milky Way trail of the spirits. T h e Spirit goes by that trail to the Land of the Sunny South (Pa-nuk-wit), and passes between the sky and the edge of the earth when it is lifted for him. T h e Buzzard lifts the sky for the spirit. Tso-ai-o-we or Tso-si-yuka-ka: the Dead ancestors, take the Cunamin and Mogoa to the sunnyland. The Mogoa goes to the [Milky Way?, word is illegible in manuscript] in a moment and the edge of the world lifts instantaneously. Stai-yu-na-na [?] cannot go to the sunny land be­ cause of the bad dreams they have about rainbow, thunder, lightning, etc. Num-wi-gyo-ziu [also] Numii totsin: "Buzzard; the Big Buzzard that lifts the sky." To-god-kyai: "Turn ing up the eyes so as show the whites of" [them]. If it is done the Numii cunamin will go away and only great Doctors can bring them back. If she does not come back pretty soon, the M o ­ goa will [also] go away. Sleep is caused by the going away of Nu mu cuna­ min. When she comes back the person wakes up . When we are sleepy it is because our Numucunamin wishes to go and see someone. A Numucunamin comes from the south and awak­ ens the Numucunamin of the sleeper and they go off together, but N u m u mugoa stays at home until death. THE WESTERN NUMA 243 [NATURAL PHENOMENA] Hu-gwap' Pa'-vai yo-ga sha'-gai-yu Shu-tai' yu-na-na Ta'-va-num-gwa'-ti-nana Ta-va-i-ga-nun-gwa-ti-na-na Wind or wind god South wind (Hummingbird) North wind (Monkey) [sic] East wind (Owl) West wind (Blue Crane) The winds are made by the blowing of four gods mentioned who look like the birds and monkey men­ tioned above. They live outside of the sky and blow through the crack when the sky is lifted by the buffalo. The South god is beautiful and good and the North god is a horned monster with a huge mouth, etc. Ta-va to-o': The caves by which the sun goes from west to east. There appear to be ten of them through which he goes concurrently through the year. The moon goes through the same caves. Mii-a: Moon Tok-to-gwok: Great black snake that swallows the moon when it wanes. The moon is so large that he cannot take it down [illegible] and the moon burns the snake's mouth. An eclipse of the sun or moon is caused by a snake that eats it.i°5 Pa'-tu-su-ba: Star Pa-tu-zu-ba-gwin: Shooting star, star falling. Stars fight and one throws the other out of the sky. Sometimes there are great battles. The Indians are afraid to go to the place where they fall. The stars that go around the North Pole are hunting a rabbit trying to drive it into a net. The commit [sic, comet?] helps them by going around with a flag. Pi-aga tik-wi-nub \ j ^ • L rj. , . . , > Rainbow I u-gwa-kwi-tei-baj Tu-gwu'-kui-zi-ba pa-at-ti-to-gwok: Lightning, a red snake Ut-sa-to-gwok: Red snake. Two names for same; has a head like a man and is sometimes called nu-ma gwok [this term crossed out]. His roaring is thunder. The sun drawing rain is said to be the beard, ta- va-mu-su-i. When a ring is seen around the moon snow is expected in two or three days.'""* To-hwa-to-gwok: The snake around the moon who comes to tell that rain is coming and tents must be fixed. Pa-gu-nab: Fog, steam Fog is made by the Pa'-o-ha of hot springs and it goes away to the ocean and the West wind brings it back. Kai-gu-mi-ge: Clouds Pa-sun: Spring of water Tu-wip i-yut-sun: Earthquake caused by Buzzard lighting on the earth and that makes the rocks fall from the mountain. Tu-wip yut-su-gun, are earthquakes. Esha shakes the earth to let the people know that he is not dead. In explanation of Humboldt River Sink: The sun drives the water down in the ground and it comes up again in the mountain spring. Pat-sun': Spring of water Ta-wi-a-gin: Dawn, a man; makes all get up To-kan-a-wha: Darkness The sun makes the light and when he goes away the Darkness comes. Kai-go-mi-ge'-yu\ „ ,, ^ , r . i ^ .y .° ... , > I wo of the names for the sky Ko-i -va-pi-lukw j ' The great buffalo holds up the sky. Pa va yu tu wip: This world Pat-si'-go-ni-wip) The North Land A tai '-yu-na-na j The North Land is called A-tai-yu na-na; very cold; no one wishes to go there. Pa-nuk wut-tu-wipl ^ , T i n ', ' } South Land Pa-nuk-wut j The spirits of all animals go south. [DISEASE AND CURING] Tu-o-i-ba: Worm Cu-ta tu-o-i-ba: Ear worm; causes ear ache. Ear worms are killed by Indian tobacco spittle. Pu-i tu-o-i-ba: Eye worms; causes eye sores. Eye worms are killed by the spittle of a plant called tu- ba-nu-tic'-u-wa. The blood in the eye (red eyelids) is caused by the biting of worms. Wa tu-o-i-ba: Skull worm; causes headache. At-sa'-tu-o-i-ba: Fever worms that fly in the air and eat into the flesh, bones, heart, etc. A-ta-iba: Little worms that cause Diarrhea. O-hib: Little flies that cause coughing by getting into the windpipe and lungs. A-kwi-cai: A sneeze caused by a little white fly called to-ha-go-ab. To-ta-zi-a'-ba: Pox (also called tu-tu-zi-a'-ba). They enter the skin and are killed by ants which kill them and drive them away. The ants are taken in water. Tooth worms [not named] are killed by applying the bone of a gopher. To-ha'-ta-zi-a'-ba: Little white flies that cause sore tongue, lips and small sores on face. No-ra'-ba: Little red bugs that make the boils. At-sa-ta-zi-a-ba: "Ear th Lice." Kai-gwi-ta: Constipation. Constipation is caused by a little worm called ci-tai-yu-wo-ab that bites the rectum and makes it sore. Kai-ci-i: Retention of urine. Pu-yu-no-ada is the little worm that enters the penis and causes the re­ tention of urine. 244 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Ti-o-i-ba: The "Bug" who comes and takes the bug out of the sick man. The bugs that cause sickness and live in the North. Sometimes the Gopher bites roots and [the] In­ dian eats them and has the toothache. The toothache is cured by painting a gopher on a tablet at mid­ night and putting it with the patient and crawling up unseen at dawn and "killing" the painted gopher (the Gopher is the toothache doctor). U-ab : Small pox Pa-wab: Tumor , "Water inside." Tsa-a-wi-aib: Vertigo. Is caused by Tsau-wa-bi, a Sagebrush Ancient catching the Numu-cunamin of the person fainting. Tu-a ' -cu-ba: Rheumatism caused by too much yellow water that goes from the stomach into knees and ankles and must be let out with stone knife or sucked out by doctor. Cu-pan-um: Ague; the bones are cold. It is cured by building a huge sagebrush fire and lying on the ground afterward covered with blankets, etc., so as to sweat greatly but the cold bath is not taken after­ ward. The methods of treating diseases here given are those practiced by the people. Obstinate and [illegi­ ble] diseases are treated by the doctors in an occult manner . Ta-su-zu-ni: "Foot-asleep," is caused by the biting of an invisible owl, Mo-hu, who picks the flesh thou­ sands of times with his beak. Kai-da-bwi-at: A bad spirit that causes deafness by closing up the ears and kills the tongue so that it cannot speak. Kai-yas-sa Yas-sa Kai-na kas-ro-wak Sa-kas ro-wak To talk Talking Deaf Hearing Tu-up-sib: A bad spirit who throws su-gui-gu-si- gat, a bad, invisible dust into the eyes and makes them blind. Only great doctors can take it out. Kai-tu-pu-si-mi Blind Nose bleeding is caused by using something touched by a menstruating woman. Insanity is caused by the true cunamin going away and a bad one taking his place. Cu-tai-yu-nu-na- min, Bad Spirit. Wa-itc, a very Bad Spirit. Po-a'-ga-ju Ci-tai-yu Po-a-ga-ju Ci-tai-yu-mo-got-ni Mo-got-ni Doctor Bad doctor Woman doctor Woman Po-ab ' is the insect doctor of the following story. Po-ab' , a great insect, came to a man in a dream and told him he must be a doctor; the man refused— three times on successive nights. One year after, the Po-ab ' came again and when the man refused he made his leg sick; next his a rm; the next night his hear t—and when he was almost dead the man consented and now he is a great doctor. So the man was compelled by the great bug to be a doctor. Doctor diseases are bugs, worms, insects, frogs, etc. [PARTURITION AND GYNECOLOGY] Different parts of the body are made by different acts of coition, and it takes two moons to make a baby. The man makes boys, the women girls and it de­ pends on which one works out [i.e., is born]. The Ancients sometimes made a child by one act— a [illegible]. When a child is born the father eats no animal food for five days, the mother for ten days. She eats only seed mush. A-si': Navel string which is cut about one inch long and tied. A-ka-nip': Caul A-gwa-kob': W o m b sack in which child is con­ tained. A menstruating woman must stay in her house five days and eat only vegetable food.^°^ Tu-vas: a bad spirit that ties or twists the womb so that the woman is barren or so that the menses are stopped. Sometimes he ties a string around it; only great doctors can cure it. Bad dreams cause miscarriages; bad spirits cause miscarriaafes. Nu mii-va vu-mun [SWEAT LODGE] Sweat house Sweat five times for success in hunt. Sweat four times for success in gambling. Stay in sweat house twenty-four hours for success in war. Usually women do not [go] in the sweat house, bu t sometimes old women after the period of child bearing go in to obtain luck.^°^ [SOCIAL ORGANIZATION] The doctor must go into the sweathouse before treating patients. Dwum Po-i-na-ba Pa-wa-yu-po-i-na-ba Ma Mai-yu-na-na-nu-mii A gens'°^ Chief of gens Chief of tribe All of the people of the tribe, the tribe. THE WESTERN NUMA 245 Descent is in the male hne. Each gens has its own land. Each gens elects its own chief. The Gentile chiefs elect tribal chief. There are eight gentes as given above. Winnemucca is chief of the tribe."" Tu-ni-ta-ma Po-i'-na-ba tu-ni-ta-ma Pa-wa tu-ni-ta-ma Pa-chum tu-ni-ta-ma Na-gwi-po'-i-na-bi Council. Council of chiefs. Council of all the principal men held in two circles; the boys outside. Council of gens, or Dwum-tu- ni-ta-ma War Chief. When the chief of the gens dies his successor is chosen by the male members of his gens. The council at which he is chosen may last days, weeks, or months. [MARRIAGE] A man must marry into another gens. The father has the disposal of the daughter. The bridegroom usually stays some time at house of Bride's father, from a moon to one year. '" The Bridegroom usually makes presents to his wife's father and mother. If the father is unfriendly and approves not, they run away. Rivals fight under agitations (but once). Nu-mii no'-ri-gwa-ru, a Numii by marriage. I-da-wa-sa, " M y son," said by the man who takes a prisoner. I-nu', " M y father," said by the person taken prisoner. A man taken prisoner is the son of the captor and cannot marry in his captor's gens but can in any other gens of the tribe. I-vau-u': " M y fellow" Fellowhood is found among the Paiyuti. The fel­ low is a friend at all times. In sickness, in quarrels, in feuds and at death. Attends to burial. A man may cohabit with his friend's wife. [MATERIAL CULTURE] Arrows are "poisoned" with blood to make them go "straight." For sheep, sheep's blood is used; for deer, deer's blood is used; for rabbit, rabbit 's blood is used, etc. Without blood the arrow will not go straight."^ Sai-duk, tule boat. Made sometimes for one, some­ times for two [people]."^ [MISCELLANEOUS VOCABULARY] Su-ra-no-si Pi-ca-no-si No-si U-nu-ca-na-nut Ka-cu-na-nut Bad dreams Good dreams Dreaming A wise man A fool A-wat-sa Kai-a-wat-sa, or, Ka-wa-sa No-vi A mi-nug'-wtit A kwai-nug-wiit A hu-nug-wut Wa-itc Tu-bi-tson Ta-vi-vo Kwip I-no-vi Kuts-u-duka A-wa-mo-a I-dzi, or I-nu-o-to-na Killing Not killing Tent This side That side That side A very old man, bent and worthless A very old woman, bent and worthless; eyes almost gone, skin loose, etc. A White man Smoke Household Bannaks, Buffalo People Tommorrow Yesterday [SHAMANS AND CURING] [MS 838] The doctor is made by dreams."'* The friend of the patient must go to the doctor just before day­ light."^ The doctor sends some charm as a shell, bone, skin of some animal to be suspended over the head of the patient."^ At Sunrise the doctor retires to the mountain, forest, or some other lonely place and communes with the Spirits of the gods, perhaps takes a potion or a sweat [bath]"^ or even both de­ pending on the importance of the person or case. At night he goes to the patient's home and collects the friends who go before him into the tent. Then the doctor enters and smokes an ancient pipe. Then he enquires of the patient of the locus of his pain and then sits down and muses with his friend on the top of the hut, or fire or sheet, until the hummingbird sings a song in his head. When the hummingbird commences he starts suddenly."^ All conversation is hushed. Then the doctor smokes and waits for another bird to teach him a song. So alternate singing and smoking continue until daylight when the doctor announces that he has discovered the bad spirit. And he sucks it out. Then the doctor falls into convulsions and the persons whom he has instructed so to hold him (and he some­ times exhibits great strength, falls into the fire, etc.). At last when he has been held still he lies in a trance for a time—then rises while all the people are awe struck and vomits up a snake, toad, insect, or soine other curious thing, holds it up that all may see. Exhibits it to the patient and then kills it, burns, or buries it."^ Sometimes he swallows it again and throws it up to show his powers. Only great doctors can cure ra t'esnake bites.'^^ A little snake is sucked out. Spider bites are cured by sucking out little spiders. Wounds from thorns (certain cactus thorns) are cured by sucking out ants. 246 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Pi-wi'-ti-o-iv: Consumption, caused by swallowing hairs drunk in the night. O-hi-ba: A kind of foggy spitde that floats in the air that a man inhales and may spit up. This is an ordinary cough. O-hi '-ba-wans-ma: to cough. [SORCERY] Na-vu-ha' Na-hu-ha'-ci-ya-i' Ya'-i Wizard To die by witchcraft To die Wizards were killed and hands and feet cut off and body burned. If two doctors accused the same man he was held guilty. Sometimes the Mogoa^-^ of the person killed will come and [get] the Mogoa of the wizard and take him along, and the wizard dies. [MISCELLANEOUS NOTES] The first fruits of the forest, the meadows, the chase, etc. are sacrificed, thanking the Na-tu'-ni- tu-a-vi.'^2 The gods are worshipped, not ancestors. Some priests have trances and then the cu-na-min'^^ is gone. When a priest falls into a trance he is placed in the center of the circle of dancers and another priest prays the gods to send the cu-na-min back. When it does come [back] the man has learned very much. Especially does he learn good songs. Hon: The great fish found in deep water after the flood. A-gai-na: The great fish that went down in Sum­ mit Lake. Tu-vi'-tsi-u-su-gu-va': The deep water below which all the deep lakes connect. The great fish spawned the suckers, trout, etc. The springs come from the deep water through holes bored by the frogs. Pia-nait-ti ka-gwi-do-ho: Water lion Pa-ru-ha-tu pa-ni-to-okw: Water serpent Pa-ru-ha-tu pa-su-wa: Water grizzly The Lion, Grizzly and Great Serpent are found in Pyramid Lake.'^* Pi-tan'-na-gwut: The South Land of the Spirits Pi-tu'-ma-va: Whirlwind. Whirlwinds are ghosts refused entrance into the south land. Pointing finger at rainbow, the lightning will strike it [finger] and make it sore.'^^ Pa-su-ni-kai-va: The mountain on which Eca lived. East of the next [below] mountain [probably Fairview Peak in the Clan Alpine range]. Wan-i-i '-go rugw-kai-va: The mountain where " O u r Fa ther" lived. East side of the Lower Sink of the Carson. A high peak [Job's peak in the Stillwater range]. Ko-i-pa-do'-kai-va: The mountain where the Wolf brothers got the animals. This is the mountain op­ posite Humbold t '^ ^ where the train stops for dinner [Star Peak]. The Caves in which " O u r Fa ther" and the Wolf brothers lived are pointed out . ' " Eca had a good bed. Etsa had no bed. Ko-so', fire, Ko-so'-mo-go-a, the spirit of fire. T h e Ko-so-mo-go-a comes out of the notch of the fire drills. The story of bringing fire from the S[outh] by the Wolf is told. 128 TA-VU KILLS THE SUN'^' When the world was first made the sun made a short journey and Ta-vu had not time to hunt . So he made himself a quiver full of arrows and started to the East to kill the sun. The first night he came to the home of the Kwi-na-ha-va (the Wind people). Second night to the home of the Fire People (Ko- so-a'-wad-wun). Thi rd night to the home of the Buz­ zard (Wi-ho'). Fourth to the edge of the world. Shot the sun with his last arrow. Cut out his gall (A-bu-i- kwi). Tu-ma-rai t ' : A prophet; a person who cannot be shot—an arrow-proof man.'^" Sa-wo-han-nu, stone knife, scarify for sweating. Sa-ta-wa-nu. Burning for pain. Makes a hole so that the pain can come out. The pains being a bug, butterfly or something else.'^' No-rab' O-a-gui-ni-va Cung-a-va Cong-ap Hu-gwap Pa-tut-sa-gya-va Ko-mi'-va To-do-mi-va At-sa-ko-mi-va Ni-wa-ga Boils [Noun] Dawn Twilight Breath Wind Sky Cloud Black cloud Red cloud Farming ORIGIN OF NU-MU AND SAI'-DU-KA[a] Nu-min-na Nu-mii pa-a Pu-tam-o-ko-so-vot The Father of the Nu-mii Mother of the Nu-mii Fire Man Pu-tam-o-ko-so-vot had a wife who did not like him because he was so cruel as he would eat people and to cook them would burn the world. Once when he was out burning the world and cooking many people, " O u r Mothe r" pulled up a Buffalo bush and hid under its roots and Fire M a n saw he could not find her. When he slept that night she fled and came to the house of the Beaver (conversations)."^ x h e Beaver hid her in a basket under her bed. And the Fire M a n followed her tracks. (Conversation) Both THE WESTERN NUMA 247 go to sleep. The woman snores and the Beaver ex­ plains it as the creaking of his bed. He goes away early to follow woman and then she starts across a valley but is warned by the Beaver of the " H e a d . " At last the Head discovers her and began [to] chase [her], roaring fearfully. And she ran to the house of the Mountain Ra t and the Head had his eyes put out by the spines and was killed.''" Then " O u r Mother" came to the house of " O u r Father" and he beckoned her in and told her to sew his moccasins and she went in. And two sons and [two] daughters were born, but they always quarreled. So " O u r Father" gave to one [couple] the Nu-mii tso-wip, and to the other, Sai-du-ka tu-wiap. And their descendents always quarreled until the Nu-mii drove the Sai-duka away."'' Origin of all other tribes from the bitten private members kept in a jug.'^^ [ORIGIN OF THE NUMU AND SAIDUKA] |b] Our Father lived on the mountain called Wang- i-i-gu-va-gwa all alone. Our Mother lived at Carson Valley all alone. Once O u r Mother made many children of the feathers of the wild goose. One day while her children are [sic] gambling slie heard a great noise. Her children were eaten by the Nu-mii ti-kiv-ru. Woman hid in .seed cache, a hole in the ground with a basket cover. Next day Baby Eater [came] and our Mother hides in a hole made by pulling up a sagebush. Next morn­ ing [she] goes through the hill and Man Eater wrings nose with disappointment. Woman goes to house of Beaver. Woman goes to house of Mountain Rat . W^oman goes to the house of Our Father. This should be combined with the story written at Wadsworth.''^" J . W . P HOW PINE NUTS WERE OBTAINED Coyote fell in a swoon, "died," and when he re­ vived the Wolf asked him what is the matter. The Coyote answered, " I did smell something very sweet. I smelled pine nuts ." But he could not tell where. It-sa' [Coyote] wanted to send all tlie people out in search. But l ea ' [Wolf] caused a wind to blow from the East and [he] turned his face in that direction and smelled. But as he turned to the right he still made the wind blow in his face and still he snilfcd the air until he had turned around to the north, when he discovered the odor of the pine nuts. Then It-sa' wLshed to go for them and he went and found the north country of Sand Hill Crane covered with a sky of ice so that he could not enter. Then lea ' called all the people together and they had a great hunt to provide themselves with food for the long journey. Then It-.sa' said, "Let us turn the north country round to the South near to us and have the pine nut land for our own," and all the people laughed. And It-sa' wished to lead the hunt but lea ' would not consent and while all the people were hunting It-sa' and the Bat killed a mountain sheep and they took it to camp and cooked it for the people by their return. And while they were serving it out the spotted lizard said, " T h e way to eat soup is to swim in i t ;" and this he did. When It-sa saw it he was angry and the lizard fled among the rocks everywhere and It-sa followed. At last the lizard fled to the river and turned into a trout and this is the origin of the Lizard Trout (spotted) that lives in that river. When the people had come to the Land of the Crane It-sa' thought he could break the Ice-sky and he tried, by running at it from a long distance; but he only broke his nose and all the people laughed. Then It-sa' said, "let us make the world shorter so that we can go to the Crane Land in one day," and all the people laughed. Then the Lightning Hawk flew far up to the sky and came upon the Ice Sky of the Crane's Land and broke it and so all found an entrance. Then It-sa' wished to go for the pine nuts and he went. But the Crane people gave him to eat pine nut mush made thin as water and all that he poured into his sack ran out and he returned without the sweet food. Then lea ' and all the people went in and came to the Crane people and challenged them to a game of kill the bone and they gambled late into the night. [Meanwhile] the mouse was searching for the pine nuts. At last he found them hidden in a bow covered by thongs wrapped about its middle. Then It-sa' told the Woodpecker to pick them out. This he did. It-sa' sent the pine nuts to his own land, he put all the people out in a long line after the man carrying the pine nuts and he followed last. Now when the C^rane people found that all their visitors had gone they said, "let us eat the pine nuts now," and then they found that they had been stolen. So they fol­ lowed and killed It-sa' and all the people one by one in the line until they came up to the hawk who had the pine nuts hid in his leg and they said, "this stinking fellow has not got them" and they all re­ turned home. Then It-sa' came to life again and ran along and lifted up each of the dead in turn. And they all gathered at the Mountain to decide what should be done with the pine nuts. 248 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 After It-sa' had given his opinions about the feast that they should have, Itsa' said, " I will chew the pine nuts and mix them with water in my mouth and spurt them out over the ground around the mountain and they shall grow;" and this pleased them all and it was done. And this is the origin of the pine nut trees about the Tiv-a Kaiv, pine nut mountain."^ [MISCELLANEOUS NOTES]"' [MS 832, folder 2] Nu-mu tu-vits-i-na: Chief of the tribe Sa-a'-gwi-tu: War chief At-sa-no-gi was the great war chief that was their captain when the Sai-du-kas were driven out.^^^ A war chief is made by dreams. There is no regular one. The Tu-ma-sait, or prophet is always the war chief. The prophet presides at all councils.^'*'' Sa-na-pu-a: Chief of gens. Members of the same gens not permitted to gamble against each other in the old times. A gens was mar­ ried for its land [i.e., outsiders married into family or band to gain access to its hunting and gathering territories]. Su-mi-va nu-ma: A gens; this the correct name A Dwum means children and is used in the sense of gens when speaking of the people of a chief. Game is divided among the gens. The skins belong to the hunter. Each gens is known by some food and a per­ son belonging to a gens is said to be an eater of that food.i« [FESTIVALS] [MS 832, folder 2] Ta-mum mu-ha Tat-sa mu-ha Yu-va mu-ha To-mo mu-ha Pa-va-tyi-yas'-so-wa Tu-vi-tsi tu-ni-ta-ma Po-i-na-vi Tat-za' tu-ni-ta-ma Tu-va-no tu-ni-ta-ma Tu-ma'-sai-gai Spring moons Summer moons Autumn moons Winter moons The big meeting held at each season Another name for the big meeting Priest Summer festival; when seeds are ripe, last five days Autumn festival; when pine nuts are ripe; last five days Festival of one night A tu-ni-ta-ma is usually held in the winter. When news comes from other gens. The Priest has charge of all festivals. The Priest sets the time for the Tu- ma'-sai-gai and the tu-ni-ta-ma. The Priest is elected by the gens for life. Every festival has a singing master under the direction of the Priest. Ho-vi-a-agi-yu: Singing master."^ At the pine nut festival the Indians exchange orna­ ments and clothing as an expression of their friend­ ship. No person must wear away from the festival the articles in which he came. The exchange is made just after the feast and before starting to their homes. [MEDICINES] Po-ha-gam Na-tis-yu-a-bi To-ko-va Ko-va' Doctor Medicine A trance To have a trance Indian tobacco, manzanita, wild carrots and other plants are used for producing the trance.^^^ Pa-mo Po-go-bi-ca To'-za-ai Nut-tiz-wa-vi Pa-mo-nut-tis-wa-vi Po-go-bi-ca-nut-tis-wa-vi To-za-av nut-tis-wa-vi Mo-got-ni-po-ha-gam Kan-ung nut-iz-wa-vi Indian tobacco (decoction used) Manzanita (decoction used) Wild carrots (decoction used) Medicine [no equivalent listed] [no equivalent listed] [no equivalent listed] Woman doctor. Once in a great while they have a woman doctor.^^^ A plant used as poultice for sore throats. [BURIAL PRACTICES AND INHERITANCE] All immediate personal articles, especially the the clothing and drinking cup, bows, arrows, etc. are buried with the person that they may be taken by the ghost to the South Land. If not so done the ghost may come back and enquire for them. Ten t and other things are buried lest other people may be taken sick. The wife inherits none of his property unless there are young children to be cared for. His children, brothers and relations inherit. Her kindred inherit."^ [GAMES] I-pa-cin Nu-kun-po Ti-bo' Tu-hu'-pi; Ti-hup' Nai-ya-gwi-va [Illegible] Wa-wat-sin Ti-hu-pi Tat-sang'-i-nu Na-map Ti-du-do Wat-si'-mu: Ball Tu-hu-vi: The stakes Na-vo-ko'-i-va Two long sticks.^ *^ The Ring. Bones. The counters To gamble with bones and sticks '^'^ Shells used as money. The four sticks used in the game of sticks under the tray'^* The counting sticks, eight in number [Stick dice game]'"*^ 24 counter sticks. The smooth space in which the game is played Football gamei^° Game of little sticks played by THE WESTERN NUMA 249 [MISCELLANEOUS VOCABULARY] U-wa-mo-a ti-ka Yiang-o-ti-ka Pi-ja-na-tu-twib I-cai-yai-tai-yu Pi-ja-na-tu-kwi-ju-jai-yu Wa-gab' Breakfast Supper. The two regular meals. True story Bad talk, lie To tell the very truth My name NAMES OF MOUNTAINS AND ROCKS [MS 832, folder 6] Tsu-ni-a: Mountain southeast of Winnemucca in distance [probably Sonoma Peak]. Tu-kun-ai-ya: The mountain east of Humboldt in which are the "caves."'^- Ci-ya-gai: Mountain west of Mill City [Eugene mountains]. To-kaiv: Black mountain northwest of Winne­ mucca; a large mountain covered with snow [Blue mountain?]. Mo-za-to'-ya: A mountain 8 miles west of To-kaiv [one of the Jackson mountains?]. Tu-wa-kai '-yu: Ten miles south of Mo-za-to-ya and known to the White men as Summit Lake Moun­ tain [Rosebud Peak?, or Majuba Mountain?], c and s are synthetic; u is nasalized and some other vowels [are also?]'^^ Pi'-ji-mu To-ha-pi-ji-mu Pa-zi-tub Po'-i-tub To'-tub Tu-ca-po-go-tub At-sa-to-co'-ni-nub I-kwi'-zi-tub I'-zu-tub O-a'-tub Yii-hii-tub Mu-a'-tub At-sa'-tub Tsu-ga-tub Ci-a-tub Obsidian White crystal "White rock" "Blue rock" Black rock Basalt Cinders, volcanic rock "Brown rock" "Gray rock" "Yellow rock" [Rock] with yellow spots White sandstone "Red rock" (like brick) [Rock] with many edges Slab rock The Central Numa GOSIUTE VOCABULARY AND JVEYTHGLOGY Seguit Si-o-te\ Tsai-a / Pa-nip ] Na-ra-wich \ Sian-in-kwaj Na-nap Po-hIp' Tai-vu Pai-kwa'-ni-wup Neu-ma Tai-nup'-a Waip Tu-i-vits Pi'-hi; To'-i-nup; Naip Pamp Ni-ha'-nik Ma-vo'-nik Po-ru-shiv" Kaiv'' Ma-mop Mum-timp' Ki'-pin-ko Mots Mum-kop K5ch Yum-pit Ni-ri-yu-ku Mam'-pi Ne'-huk Ne-tso-wap Ni'-kip Ni-a-mi-tsi-top Ne'-a-mo Ni-a-mush'-u-wik Mush'-i-to Gosiute Vocabulary Seguit's Family Husband Sisters Eldest wife Boysl Gid J Pei Ti'-a-pit Parts ol Youngest wife Youngest wife's Seguit's sister's rsons White man; an A chief Indian M a n Woman Young man Boy Girl f the Body Hair E a r Eye Eye lash Eyebrow Nose Mouth Chin Whiskers Face Neck Adam's Apple Gullet Heart Shoulder ; children child Easterner Arm above elbow Elbow Arm below elbow Wrist Forefinger Finger nails Ni'-a-pi-a-mu-tuk Nim'-in-up Nish-ap Pi-ji' Ni'-wu Wink-up Tan-up O Rap'-o-ints Tap'-in-ko N a p Pi'-a-ro-tuk Tash'-u-wik Tash'-i-to Kwit'-ats Kum-a-to-a Pu-ra-kai'-hu-wot Pcn-rap-a Gwu'-up Gwu'-hu Eu'-a-pu Gwu-hu-nam'-pin-gen A'-puts Pi'-ats To'-ats Pai-tits Gln'-uts Na-o'-tsi Gin'-iits Pa-vi Pa'-tsi Tam-mi Na'-mi Tsu'-gu Pa-ha Nar'-ats Ro-ka Tsu-gu Pa-ha'-tsi-gi-a Nar-ats Ro-gut'-si Pa'-vi Ta-mi Thumb Breast Belly Woman's breast Penis Leg above knee Knee Leg below knee Ankle bone Heel Foot Large toe Smaller toes Toenails Rump Sexual intercourse Arm cut off Hair on forearm Relationship Hu (w.s. before child is born) Vv'i (m.s. before child is born) Hu (w.s. after child is born) \ \ i (m.s. after child is born) F a M o So D a GrFa; GrCh (m.s.) GrMo; GrCh (w.s.) [No term listed] O.Br O.Si Y.Br Y.Si FaBr FaSi MoBr MoSi BrCh (m.s.) BrCh (w.s.) SiCh (m.s.) SiCh (w.s.) O. male cousin Y. male cousin 250 THE CENTRAL NUMA 251 Pa -tsi O. female cousin Na-mi Y. female cousin Mun-to-go WiFa Mu-gun-uts HuFa Ka'-go WiMo Mu'-tsi HuMo Mu'-nap-u DaHu O'-tsum-pi SoWi Tsu-gu HuBr Pa-hum'-pi-a HuSi Ni-raich' SiHu (m.s.) Tsu'-gu SiHu (w.s.) Ni-raich' WiBr Gwu-ha-nam WiSi Waip BrWi (m.s.) Pa-hum'-pi-a BrWi (w.s.) Implements and Utensils Pok, and U-pa-ga Ni-rak Top Wus Wi-yu U'-han, and O-whun-i Nu-u'-at, and U-wait Pa-ga-wish Ai-ti-kwo Wit'-sa-nump Wosh Yan'-tu Tum-pich'-ai-nig[ Tum-pai'-gup / Ni'-na-nak Noi'-no Ne-to-ya Au Ai-gong'-kwash Ta-ni'-kuv Wo'-ka Ko'-shop Tu-mat'-sum Ko-no'-wa-wai'-hun Nap'-a-nu-i Tu-wi-i-wha Neu-ait Paus Si'-hiv We Wit'-o-wa Tum'-uk and Ti'-muk Ka-mu-wan Tav'-u-wan Yan-chi Pi'-chin, and To-a To'-i-nup Poto Tijsh Mu'-tsaig Pa-hiin-tQsh Nar'-i-nyu Naunt-i-shump Arrow Arrowhead, stone Arrowhead, obsidian Awl Awl, bone Axe Bow Bowstring Bow for boys Basket for gathering seeds, buckskin Basket for gathering seeds, willow Basket for catching fish, a dip Bridle Caps, percussion Cradle Comb Cup Dipper, horn Fan, seed The soft stick with which fire is kindled Hard stick with which fire is kindled Fill Fire-watch Glass, looking Glass, field Gun Jug Jug, willow Knife Ketde Larriat [sic] Net for catching large rabbits Net for catching small rabbits Net stakes Pipe Pipestem Stone, large mealing Stone, small mealing Spoon, horn Sack, tobacco Saddle Saddle blanket Tsu-gish' I-ta-pa Ka'-ni Wau'-ta Pa-ro Ni'-a-pa Ma-wi'-a-kai Spear, battle Shield Tent Tent poles Trap, a fish (willow) Whip Whirligig [bullroarer?] Dress and Ornaments Tso Tso-cho Pu'-cho Wai'-nai and Wik Kwash Ku'-sha Pi-a-kwa'-sh To-shik'-i-up Ma-pai'-hu Ti'-tso-na Mamp Ko-ruk Ti'-a-pe No'-ko-ruk Tso'-ma-muk Tsi'-win-chuk Nang'-a-cha Kwa-shu and Wi-ga Kwa-shu Tsim-ku Wa-na-rup Beads Beads, white Beads, blue Blanket Breech clout Breeches Coat Fringe Gloves Hat Moccasins Necklace Necklace for boys Ornament of beads for blanket in form of disc Ring, finger Ring, ear Robe, woman's Shirt Shoes, snow Thread Numerals Shii'-mus One Wa-ha'-ta Two Pai-hait Three Wa-tso-wit Four M6n-o-git Five Na-ha-pait Six Pa'-tsu-it Seven Na-wai-wot-so-wit Eight Sho-won'-o-wan-i-gunt Nine Sho-mon'-o-wit Ten Shu-mon-to-i-gunt Eleven Wa-tum-un-to-i-gunt Twelve Pai-tum-un-to-i-gunt Thirteen Wa-tso-tum-un-to-i-gunt Fourteen Mon-o-gi-tum-un-to-i-gunt Fifteen Na-ha-tum-un-to-i-gunt Sixteen Pa-tsu-tum-un-to-i-gunt Seventeen Na-wa-tso-tum-un-to-i-gunt Eighteen Sho-wan'-o-wan-i-tum'-un-to- Nineteen i-gunt Wa-ha-ma-no'-it Twenty Wa-ha-na-noi Twenty one Shu-mun-to-i-gunt Wa-ha-na-noi Twenty two Wa-tum-un-to-i-gunt Wa-ha-na-noi Twenty three Pai tum-un-to-i-gunt Wa-ha-ma-noi Twenty four Wa-tsu-wi-tum-un-to-i-gunt Wa-ha-ma-noi Twenty five Mon-o-gi-tum-un-to-i-gunt Wa-ha-ma-noi Twenty six Na-ha-pui-tum-un-to-i-gunt 252 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Wa-ha-ma-noi Pa-tsu-i-tum-un-to-i-gunt Wa-ha-ma-noi Nai-wa-tsu-i-tum-un-to-i-gunt Wa-ha-ma-noi Sho-wa-no-wa-ni-tum-un-to- i-gunt Pai-hai'-ma-no-it Wa'-tsu-wi-man-no-it Mon-o-gi-ma-no-it Na-ha-pai ma-no-it Pa-tsu-wi-ma-ha-no-it Na-wai-wot-si-ma-ha-no-it Sho'-wa'-no-wa-ni-ma-ha-no-it Na'-ma-ra-mi Na-ma-rik-mik-um Twenty seven Twenty eight Twenty nine Thirty Forty Fifty Sixty Seventy Eighty Ninety One hundred One thousand Plants Divisions of Time Tav-a Pu-e-chu-gus Tav-i-to'-an Pu-e-chuk Pon-tav'-i-gunt Pu-e'-chu-krav-ain To-gwa Tav-u Ma-shin'-gwuk Nai Tav-a Yu-ik-wa To'-gut To-gwa To-gwun Mu-hik-un-to Kin'-tu Tak Ta'-mun Tats Yeu-pun To-mo To'-shi-gut To-kait O-hwa Pa-ho Pa-hi-wit An-ka Sun or day Dawn Sunrise Morning 10 o'clock Mid-forenoon Noon Mid-afternoon Afternoon Sunset Night Midnight Day before yesterday Yesterday Tomorrow Spring Summer Fall Winter Colors White Black Yellow Gray Green Red The Firmament and Meteorological Phenomena Pa'-ki-nav'" and Ni'-yu-ku Pa'-kai Mu'-a Wu'-na-tu-ku'-tsi U'-ma To-gum'-pai-navw Tav^ Tat'-si-nump Pi'-a-Tat-sum Kwik'-wi-tun Kuts-a-va'-vi-gunt Ta-kav'^ Ta-ko-me'' I'-at-i Munk-a-mav-i Wur-ru '-i-vwich Clouds Ice Moon Orion Rain Sky Sun Star Star, big Star, shooting Sky, edge of the Snow Snow slide, a Ursa major World, edge of the Whirlwind, a Shun'-ap Ti-ump Shi'-vwip Tsi-ap Po-ho'-vi Wap To-namp Sho'-nip Kwim'-i-ap Whong'-kop Ti'-up and Ti-va'-wo-pi Wong-ko'-vi (find botanical name) Ti-va Shun'-ap Po-kum'-pi Shin-ap Aspen Berry, Sarvis (?) Bush, rabbit Bush, rose Brush, sage Cedar Choke cherries Grass Oak Pine, large Pine, piiion Pine, large leaved [Pinus ponderosa, var. jeffreyi] Pine nut Willow Wild cherry Cottonwood ANIMALS Mammals Wan'-sits Kui'-chu and Kwi'-cum-punk Hai-kwot'-si, and Pa-ru Ha-ni U'-na, and U—an To-ko-pich Sa'-rits Sho-ko-ri Pa-ri Nu'-ri-hu-ya Mu-ru Pan'-so-wich Pom-pu'-ka Pan'-silk Yun'-na Kwar'-rit-si, and Kwar'-rim- pun-ko Mu'-tsum-pi Po-ni'-a Shin-av Antelope Buffalo Bear Beaver Badger Cat, wild Dog Deer Elk Horse Mule Mink Muskrat Otter Porcupine Sheep Sheep, mountain Skunk Wolf, great Birds (U'chuv) Pa-go'-tsuk O-ho'-chu Ho'-no-vwits Kwa Pan-so-wa'-bits Kwi-na Ku'-na-wats Kin'-ni U-ju Tin-ti'-a Mum'-pich Pi'-wa-kut-sa Pan'-tots A-to'-kontz I'-o-wi Wi-kum'-pich Nu'-kin-tuts, and Ni'-gut An'-na-pamp To'-sho-wats Bird, black Bird, summer yellow Bat Crow Duck Eagle Flicker Hawk Hen, sage Killdeer Plover Owl Owl, young Pelican Raven Turtle dove Vulture Wild goose Woodpecker, redheaded Some white bird THE CENTRAL NUMA 253 Insects U-tush'-u Ha'-mi-po Wut'-tur-ra Po-shi Mo-po Wa'-ku To-go'-a Ma'-ka-cha-na Pan-gwich Cricket Fly, house Grasshopper Louse Mosquito [25] O'-kar [26] Wung-ko'-kar Reptiles Frog Rattlesnake Toad, horned Fish Geographical Ku-no'-i-kunt Tu-wun-it, and, Mu-tum'-pi Tu'-vai-nai-i Kai'-num-pi Ni'-ga-vi U-ni-pi O-gwa'-ti O-gwa-tit'-si Po-tun'-i-kunt Pa'-ka-rut To'-gup, and To-yav'-i Kwich'-i-van-ti Yo-gun'-tain, and Wi'-a-vi A-nup'-wi Pu-hi'-wat Pi'-a-pa (Big water) O-kwik'-i-ut Pa-ru'-i-kunt Namp Po Pats-ai'-yu Kwi-na'-whait Yu'-an-nait Tav'-a-to-i-nun-ga Tav-i-e-nun-gwi Amphitheatre, an Cliff, a Cliff, the face of Cliff, the brink of a Cliff, the foot of Canyon Creek, a Creek, a small Hill, a Lake, a Mountain Mountain, peak, a Mountain, a pass or notch in Mountain, the summit of; also the point directly overhead, the Zenith Plain, a Sea, the Stream, a small Spring, a Track, a Trail, a; road Water pocket, a North South East West Geographical Names [Map 8] [12] Pan-su-go-gwa [13] Pa-sho'-wit [14] O-kun-ni O-gwip' [15] Kwa'-pa-rit-sit [16] Shi-ha'-tait [17] Pa-shog' [18] Mo-nu-win [19] Pa-shu-am'-pa ("The hanging hand") [20] In-ka'-so O-gwIp [21] Ting-ko'-ap [22] Pi'-a-vwe-gwich [23] Pa-ri'-pa-na [24] Tit'-so-pi Creek, Ogden [Ogden River] Creek, City [in Salt Lake City] Creek, Mill [in Salt Lake City] Creek, South of Mill Creek [Neff's Canyon?] Creek, Willow [Salt Lake Valley] Creek, North of Willow Creek [Bell's Canyon?] Creek, runs through Camp Douglass [Red Butte Creek] Creek, near Popper's [location uncertain; presumably in Salt Lake Valley] Creek, next south of Popper's Canyon, Big Cottonwood Canyon, Little Cottonwood Island, Church Lake, [Great] Salt Mountains, first range west of S[alt] L[ake] City, south of S[alt] Lake [Oquirrh Range] Mountains, first range of; west of the O-kar [Stansbury Mountains; south of Johnson's Pass the range is called Onaqui] [27] Pi'-a-vwa-go-she To [28] Pi'-o-wip [29] Sho-go'-gwun, and, [30] Ku-yok' [31] Yo-gomp' Go'-shup Peu-heu'-bo Po-shuk' Wo'-va-shuk Op Pu'-ip, and Pu'-a-pi Tu-gu'-pa-to-a Wa'-nup Pa-mo-yi-gwi-pu-gunt Ti-bi'-ai U-kump Wit-tu'-mu-gin Kwe-tup To-ho'-buk-i-kunt No'-yo Wik Pich Ku'-na Yu-ho-va Tik-up To-sho'-gi-up Sho-gop Mo-gots' Ap Nu-wa'-ra-gwa'-kunt Tig-i-ti'-a Na'-vuk Ti-go'-po-to Te'-gwum O-ha'-wi So-ni'-kum Tok O-whav'-i-nump Na'-ti-shu Pa'-ri-gwi-nup Nap'-i-as Pu'-i-ni Na'-va-gunt Po'-i-gunt U-pa-hai Po'-i-gunt Nik'-wa-no Nu-wa-gai-hin-kwat\ Nu-wa'-kai-wot / A-tum'-pi-chip Nat'-si-hum Ti-vo'-nump Ti-vw6p' Wa-na'-ti-muk Yaup A'-ra Timp '-yap Mountains, Wasatch River, Jordan U'-og River, Weber River, Bear Skull Valley Nouns Ashes Bark of tree; skin of animal Bridge Boat Box Blood Candle Cloth Council, a Country Dust Drum Dung Enemy, an Egg, an Feather, a Feather, a small Fire Fat or grease Food Fringe Ground Hole, a Horn, a Interpreter, an Lean, poor Lead Light or torch, a Language Metal, yellow (gold or brass) Match Meat Map Medicine Mud Money, paper Money, metal Man, a bullet proof Man, an arrow proof Oar People Poison Pole to push boat Pencil Paper Rope Root, a much used Relative Stone 254 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Ti-go'-up Top'-hi-hop O'-nap Po'-wha Po-wha'-ni-kai Kwip String Stocking Salt Spirit or ghost Spirit song Smoke Kwo-ti'-av Ku-na-wa'-im-punk Wi-hum'-ta-muk Ka'-sha Wov So'-a-vich, and, Tsoi-a-vwich Sweat Train, railroad Telegraph line Wing Wood Witch, a Pluralization of Nouns Axe Awl Bear Boy Buffalo Bird Bead Cup Cedar Candle Cottonwood Tree Dog Fish Fill Man Young man Mountain Pine Pipe Rattlesnake Ring, ear Saddle Star Willow Wild goose Woman Whip O'-yait and O-yo'-ko To-ho'-buk Mum-pai-wha Ti-chant Tsi-yu Shu'-ti-ai Ti'-ain To-puch'-i-na Shi'-shi-mat-si Pi'-av Na'-ma-sho Ma-na'-gwa Tsant Nar'-i-unt, and Ki'-tant Ki'-vu-rant Po-ho'-buk Tum-pu'-ni-tit-si Ni'-a-main Pi'-up Singular U-han Wi'-yu Pa-ru To'-i-nap Kwi'-chum-punk U'-chu Tso Au Wap Tu-gu'-pa-to-a Shin-ap' Sa-rits' Pan'-gwich Tu-mat'-sum Nu-ma Tu'-i-vits To-ya'-pi Won'-kop To-a To-go Na-nang-a-cha-nik Nar-i-nyu Tat-si-nump Si-heup Ni-gut Waip Ni-a-pa All Angry Barefoot Bad Beautiful Cold Dead Dark Few Female Fast Far Good Hard or severe High Hungry Low Lazy Large Dual U-han'-i-nu Wi-yu-nu Pa-ru'-a-nu To-i-nup-i-nu Kwi-chum-punk'-i-nu U-chu-i-nu Tso'-a-nu Au'-wi-nu Wap-i-nu Tu-gu-pa-to-a-nu Shin-ap'-i-nu Sa'-ri-nu Pan'-gwi-nu Tu-mat'-si-nai-mu Nu'-ma-nu Tu-i-vit-si-nu To-ya-pi-nu Won-ko'-vi-nu To'-a-nu To-go-a-nu Na-nang-a-cha-ni-gi-nu Nar-i-nyu-nu Tat-si-num-pa-nu Si-hiv'-i-nu Ni-gut'-i-nu Waip-a-nu Ni-a-pa-nu Adjectives Ku-ma Ki'-ka-ma Shont Tso'-go-put-si Tsant Ta-ga-pu, and Na-shiin-ti-ta Ti-ak Ti-bits-a'-ti-a Pai'-gwik Pi-na'-ka-mun Ku'-ma-kunt Shi-gun-kait, and Po-ho'-ka-mu n Sheu'-gu-it Ti'-a-tit-si Tich'-i-yu Pi'-ship Ta-go-ti'-a Yu-wai'-yu Plural U-han-i-neu Wi-yu-neu Pa-ru-a-neu To-i-nup-i-neu Kwi-chum-punk-i-neu U-chu-i-neu Tso-a-neu Au'-wi-neu Wap-a-neu Tu-gu-pa-to-a-neu Shin-ap'-i-nink Sa'-ri-neu Pan-gwi-neu Tu-mat'-si-nai-neu Nu'-ma-neu Tu-i-vit'-si-neu To-ya-pi-nink Won-ko'-vi-neu To'-a-neu To-go-a-neu Na-nang-a-cha-ni-gi-heu Nar-i-nyu-ncu Tat-si-num-pa-neu Si-hiv'-i-neu Ni-gut'-i-neu Wai'-pa-nea Ni-a'-pa-neu Male More, another Many Old Pretty Poor, worthless Sick Sick, very Swollen Sweet Sharp Sour Strong Small Stingy Stinking Thirsty Warm THE CENTRAL NUMA 255 Bad Beautiful Good High Small Singular Ti-chant Tsi-yu Tsant Ki'-vu-rant Ti'-a-tit-si Pluralization of Adjectives Dual Ti-chan-ti-nu Tsi-yu-vu Tsant-a-nu Ki-kiv'-a-ran-tu Ti-a-tit-si-nu Plural Ti-chant-ti-neu Tsi-yu-ka Tsant-a-neu Ki'-kiv'-a-ran-teu Ti-a-tit-si-neu Positive Far Ma-na-gwa Fast Na-ma-sho High Ki-vu-rant Large Pi-up Litde Ti'-a-tit-si Low Tum'-pu-ni-tit-si Comparative Ma'-ga-wai-ki Ma-na-gwa Ma'-ga-wai-ki Na-ma-sho Ma'-ga-wai-ki Ki-vu-rant Ma'-ga-wai-ki Pi-up Ma'-ga-wai-ki Ti-a-tit-si Ma'-ga-wai-ki Tum-pu-ni-tit-si Superlative Nu-wig'-a-wai-ki Ma-ma-gwa Nu-wig'-a-wai-ki-Na'-ma-sho Nu-wig'-a-wai-ki Ki-vu-rant Nu-wig'-a-wai-ki Pi-up Nu-wig'-a-wai-ki-Ti-a-tit-si Nu-wig'-a-wai-ki-Tum-pu-ni-tit-si Tsan'-tunTai'-nup-a (Singular) Tsan'-ti-nu Tai-nup'-a-nu (Dual) Tsan'-ti-neu Tai'-nup-a-neu (Plural) To-ho-buk Waip (Singular) To-ho-buk-a-vu-Waip-a-nu (Dual) To-ho-buk-a-neu Waip-a-neu (Plural) Pun-ko-U-nish Mi-er'-ro (Singular) Pun-ko-vu-U-nish-u-vu Mi-er'-ro-vu (Dual) Pun-ko-nink U-nish-u-nink Mi-er'-ro-i-nink (Plural) A good man Two good men Three (or more) good men An angry woman Two angry women Three or more angry women The horse goes fast The two horses go fast The three (or more) horses go fast Naip Na-shu-in-sa Yan-i-kin (Singular) Naip-ap-nu-Na-shu-in-sa-vu Yan-i-kin-i-vu (Dual) Nap-a-neu Na-shu-in-sa-veu Yan-i-kin-i-nink (Plural) The virgin laughs loud The two virgins laugh loud The three (or more) virgins laugh loud Ni'-a Eum O'-rint Ma-sha'-gar U'-na-far Ik I'-dnt Ma'-tint Pronouns I You He (absent) Who What This This person or thing That person or thing Pluralization of Nouns I You He (absent) Who This person or thing That person or thing Singular Ni'-a Eum O'-rint Ma-sha'-gar I'-dnt Ma'-tint Dual Ta-ha or Tau Mu O'-ru-wut Ma-sha'-ga-ru I'-tu-wut Ma'-tu-wut Plural Ta-neu Mum'-wi O'-reu Ma-sha'-ga-reu I'-tunt Ma-tunt Singular Ni-a-Ma-gwit I shoot Pronoun Examples Dual Ta-ha-Mu-gwur-ti-vu We shoot Plural Ta-meu-Ma-gwut-kwunt We shoot 256 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Yits Pit To-ho'-mi-ak Yeuts Ma-pu'-kin Mar-ti'-mi Ku-kwai'-uk Ma-ro'-pem Ma-wit'-tau-a-whin'-gin Mat'-si-tu-wik Ma-gwish'-ip U-bi'-ta Ma-git'-si-a Pi-kwi'-wha Ki-mer'-ro, and Kwo-i-kin To-ya'-mi Mai-ya'-mi Shi-mau-i O'-nun Ma-guts' i-whai-ya Pi-chin'-ni Mat'-si-ka I'-bi-to-si Kurk Na-vu'-shi-ai Tu'-ma-kunt Nu-wa, and Nik Nu-wa, and Nik Ma-ot Ma-vwi'-uk Tik'-er-ru Ma-ku-na-wu-tug Ti-ap-u-kop Ma-nus'-u-wan-gu Kwin-si'-a Ko'-i-kwa Mi'-e Nai-yau'-win Ma-6t' Pi'-aish Ma-pa-i-whain; Ti'-ga Nuk Ma-ko-vuk O-yu-gwish-ik Ma-nunt'-ka Man'-o-tuk Ta-ti'gwa Non-a-hai-wuk Ma-mu-ra-ha Ma-vaik' Ma-shum'-pa-na Ya'-ni-kin Ma-ko'-ta, and Ko'-to Ish'-ump Ha'-vi-num-a'-vi-to-i Nar'-a-tum-po Na-kwor'-kwap-hap Nash-yu-ya-gai Mat'-sum-ku-nu Pi'-piak Ma-pu'-ni Mo-tsai'-i-chai Ta-ha '-no-mi-er '-ro Verbs Arise, to Arrive, to Abandon, to (said of wife) Arise, to; to get up Blow with the mouth, to Barter, to Burn, to Bury, to Beckon, to Bore, to Braid, to Be quiet, to Bite, to Break, to Come, to Carry on shoulder, to Carry on arm, to Come in, to Cough, to Chew, to Choke, to (said of food or water) Cut, to Drink, to Dung, to Dream, to Drive, to Dance, to Dance, to Dig, to Excel, to Eat, to Fight, or strike with fire, to Fear, to Forget, to Fall, to Go a short distance, to Go a long distance, to Gamble, to Give, to Have, to; has Hunt, to Hurry, to Hug, to Hand, to; to strangle Hear, to Hook, to Jump, to Jest, to Kiss, to Kill, to Know, to Laugh, to Light, to Lie, to (untruth) Lie down, to (?) Lie down with legs doubled up, to Lie on back with hands under head Love, to Lead,to Lose, to Look,to;see; observe Lift up bottom of tent, to Move, to Ma-an; Ma-ha-mi Ship Tai-gwip'-un Ma-ra-shun'-to-in Nan-i-ai Ma-pom'-um-puk Mi'-ruk No'-wai Ma-van'-tok; Ma-van-to Ku-ta'-mi-nuk Nar'-i-gwi-nai Pa-ha'-munt Ma-nuk' Mir'-ri-ki Kwin'-si-au-i Nat'-sai-wo-in Wun Kat Sit'-o-ro'-hap Ma-pich' Taik^ Mat-sa-kun Tin'-i-kwa I-sho'-ro-pa Nan-a-to'-in Ma-gwut Pa-nu'-pi Tai-tum'-o-wai-ak Nat'-sa-shu-nai Nat'-sai-wo-in U-pwi'-to-i Tsa-pu'-ni Ma-ro'-tuk; Ma-ro-ti-gwai Ma-wu'-pan Ma-to'-nai Hi'-gwi, and Mai-yu-wuk Nats-ai'-shi-ni Mum-pum-pa-cha-kwai-a Non-a-shu'-tsai-wain Ma-tsai' Ma-vu'-ni-to Shi-vai' Ta'-kwi-tai'-kwa To'-shi, and, Tus Tim-pai'-ka-min Ma-tsa'-tav Kwi'-vi-pig-in So-wai'-yu Neu-mi Na'-shun-tav; Shu-mun'-a-ts Tauk Ma-tau'-wi; and, Mau'-wi Na-ri-gwin Tai-kwa'-kin Ma-pu'-i-whai Ku-su-tin'-i-kwa Ma-wu'-tu-gwa Na-na-pa'-mi-em Na-gwo'-cho So-gots'; Mi-a-mi Ti'-pun-ik Kesh Wit-au'-pu-gu Ma-git-si-a-nuk (Passive) Ma-ro-ti-gwai-nuk (Pasive) Ma-to'-nai-uk (Passive) Make, to Make water, to Make a speech, to Meet, to Name, to Puff smoke into the face, to Place, to Pluck, to Ride, to Race, to Relate, to Rain, to Roast, to Return, to Roll, to; to tremble Stamp, to Stand, to Sit down, to Sit down with legs stretched out, to Suck, to Say, to Serve, to Sing, to Snore, to Scold, to Shoot, to Swim, to Smoke, to Scratch, to Swing, to Sleep, to Stare, to Strike with fist, to Strike with stick, to Strike with knife, to; to stab Swell, to Scratch, to Scalp, to Sport, to Seize, to See, to Scrape, to Slip, to Spit, to Taste, to Tie, to Tremble, to Tan, to Travel, to Think or remember, to Throw, to Throw away, to; useless Tell, to Talk, to Watch, to Whistle, to Whip, to Wade, to Wash, to Walk, to Wake, to Wait, to Wink, to Bite, to Strike with fist, to Strike with knife, to THE CENTRAL NUMA 257 Beckon, to Present Braid, to Future Braid, to Past Braid, to Present Come, to Future Come, to Past Come, to Cut, to Dance, to Dig, to Hear, to Hook, to Hang, to Jump, to Kill, to Laugh, to Spit, to Swim, to Sing, to Shout, to Stamp, to Swing, to Throw, to Throw away Whistle, to Wade, to Watch, to; to guard Singular Wit-tau-a-whin-gin Pluralization of Verbs Dual Wit-ta-a-whi-a-nu Mapgwich-ik Ma-gwish-ik-en-deu Ma-gwish-ik-a-pu-gunt Kim'-uk-in Kim-uk-in-er-ru Kim-uk-in-a-pu-gunt Mat'-si-ka Nik Ma-ot' Ma-nun'-gen Man-o'-tuk O'-yu-gwish'-ik Ta-ti'-gwa Ma-vaik' Ya'-ni-kin Tus Pa'-nup-i Tin'-i-kwa Ma-gwut Ma'-ra-hink Nat'-sai-wo-in Tauk Mau'-wi Ku-su-tin'-i-kwa Na-na-pa-ni-em Ma-pu'-i-whai Ma-gwish-i-ka-vu Ma-gwish-ik-en-du-va Ma-gwish-ik-a-pu-gunt Kim-uk-in-a-vu Ki-muk-in-a-ru-vu [No term listed] Mat-si-ka'-vu Nik'-a-vu Ma-o'-ti-vu Ma-nun'-ga-vu Man-o-tuk'-a-vu O '-yu-gwish-ik-um-pu Ta-ti'-gwa-vu Ma-vaik'-e-vu Ya'-ni-kin-i-vu Tu'-si-vu Pa-nup-i'-vu Tin-i-kwa'-vu Ma-gwa'-ti-vu Ma-ra-him'-vu Nat'-so-wo'-i-nu Tau'-ko-vu Mau'-wi-vu Ku-su-tin-i-kwa-vu Na-na-pa-mi-su-i-vu Ma-pu-i-whai-i-vu Plural Wit-tau-a-whi-yuk Ma-gwish-i-kwunk Ma-gwish-ik-en-dok Ma-gwish-ik-a-pun-gunt-ok Ki-muk-in-ik Ki-muk-in-er-ri-nuk [No term listed] Mat'-si-kar, or Mat-si-ka'-rag Nik'-ug Ma-o'-tug Ma-nung'-uk Man'-o-to-gwuk O '-yu-gwish-ik-kwunk Ta-ti'-ga-whunk Ma-vai'-kug Ya'-ni-ki-bug Tu'-sik Pan-gwav'-i-kwunk Tin'-kwug Ma-gwiit'-kwunk Ma'-ra-hink Nat-sai-wo-i-nuk Tau'-wik Mau'-wik Ku-su-tin-i-kwa-hink Na-nuk-a-pa-mi-su-i-uk Ma-pu-i-whai-ink Verb Examples Ta'-kavw-yu '-mu-kim Ku'-na-Mi-ak Ku-na Ma-ko-to Pa-ha-vwuk-i-num Tik-er-ru Ni-Tik-er '-ro-wa To-a-Mi-yok U-ma-sha Ni-a-Ma-ot Hainch Ki-tum-a-reg Sho-wish Eum Ni-a Ti-witch Hainch Ni-a Pi-hi-tsant Hainch Ni-a Eum Kin-ka-ma-gun Pa-Ni-a-Ma-ot Hainch Tik'-up Ma-han Ni-a Pa-ho'-buk Nu-go'-punt Push'-un Ni-a Eum Ma-vik-e-ru Nav'-ish Ni-a Eum Ma-vik-5-ru Eum Ni-a Ma-ro-tuk Waip Kim-i-gun Tain-up-a Kim-i-gun Sa-ri Kim-i-gin U-ka Ni Tit-so-sa K6t Ok Kot Tit-so-na 0-go Sho-go-va Kot The snow falls Give me a fire To light a fire I am hungry I will eat Give me the pipe! I did give it [to] you Friend, talk out! A long time you and I are friends My heart is [a] good friend I don't like you Give me water Friend make some food, I am hungry My throat is dry; I am thirsty I will kill you After a while I will kill you I am going to strike you The woman is coming The man is coming The dog is coming Where is the hat? There is the hat It is on the ground I'-pu Imp-I Tik'-er-ru Pun-ko Ta-to-ni-kunt-ma-man- unk Im-pl'-ni Mi-er'-ru to-ya-bi Ma'-man-unk Kai shum'-pa-na Um-ka-ni-ga Ko-i-kwa Get out of the way When shall we eat The horse is behind the hill When will you go beyond the mountain? I do not know Your home go[imperative?] Adverbs Ku'-ku-mush O-yo-ko, and, O-yait' Mon-tiv-ai-nuk Ma-nin-up Ma-vi-nun'-kwa Sho-vi-gush Ta-hainch Ainch, and, Ik Nav'-ai-gai Na-na No-wish'-i U'-nish Su'-su-mits Sh6k, and Ok I-gi'-chi Another All; every bit Before Before the breast[of a person] Behind the breast[of a person ] Enough Friendly Here Like, similar Nothing Perhaps Quickly Some, a few; a part of a number There Time present 258 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Na'-vi-gwich So'-vaish U'-nok Im-pi'-ni Au O-ho-i-gi Ma'-man-unk Ma'-va Ma-riik' Na'-mai Ku'-na O-ho'-i-gi Shu'-ni-shump Ma-shin'-ti-ai Ta-shin'-ti-ai An'-ta-nish Ta-ta-shin '-au-wik Ma-sha-shin'-au-wik Ni-Pi'-hi Ya-gai Mu-a Tva'-i-to-a Shun-nu'-i-vish Kon-tan'-tain Man-ti'-vi-nuk Tits-a-no Kai He'-wut Wi-tu'-a-hwup Ha-gu Nan-i-uk Na'-na-gwo-cho'-to Na-go'-wi gwo'-cho Na-va-ri'-ga Kwi'-na (Eagle) Pan-ho'-i-yuk Pau-nai'-ti Tit'-si Tim'-pin-gwa-shu Im'-pi-gunt Time future Time past Where When Yes Prepositions Around Beyond On Under With Phrases Around the fire All the time Cold hands Cold feet For example Foot's asleep Hand is asleep I sorrow; my heart cries Moonlight One more Song sung by women on the return of a war party This side Without a hat Worn out What name Wash the hands, to Wash the feet, to Wet the hair, to Name of Go-si Yiit doctor A circle of men smoking The Bannocks A suffix used as a diminutive Rock-shirt How many Names of Tribes and Proper Names Na-ra-gwats Chief, a former, who was greatly respected Chu-ar-ru-um-pik (Frank) Mu-ku'-gi-an (Mose) Wa-ai'-wints To-ko'-puts Yu-a'-gun-tits (Valley Indians) Ai'-at (Beautiful men) To'-sho Pa-gong'-wets; Pa-ga-wets Tau'-gu (Morning) Ma-sho'-go-gaip Mo-a-gai'-tiip ("Kanosh") Yen'-a-wunts (Farmer) U-we'-ta-ka (Running water) Pan-am'-ai-tu-a (Sore Hand) Mu-gav'-uts (Hair Lip) Kwi-tus' Kai-vwaw-its, name of chief of Kai-vwaw-its, name of chief of Kai-vwaw-its, name of poet of Kai-vwaw-its, one of the prin­ ciple men of Las Vegas, Indians who dwell in Mojaves, the Mo-a-puts, chief of the, [Mo­ apa band] Navajo, a Paiutes, head chief of Pa-vants, war chief of Pa-vants, chief of Santa Clara, Indians who dwell on the Chief of the Santa Clara Indians War chief of the Santa Clara Minor chief of the Santa Clara Shiv-vwits, chief of the Ko-its' Kai-babbits Shiv'-vwits Yu'-ing-ka-rets Un-ka-ka'-ni-guts Mo'-a-puts Shoshonees Utes, a band of Utes, a band of Utes, a band of Utes, a band of Utes, a band of General Memoranda Explain how fish were caught. The shield is always placed out of doors on three sticks. Their ornaments often in the same way. Nai'-kwi-tu (Burnt Rump) Ute word N a m e of Tav'-is father A noun is changed into an adjective by the suffix -em, -in, -um (usually). Ma-mon, or mong is the article—definite or indefinite. Seguit at one time gave us Mong-ku-ma for Male , and Mong-Pi-av for female. At another time Ung- ku-ma for male and Ung Pi-av for female. Look u p connection between the two. [Powell's notes.] Gosiute Tales THE DISPOSAL OF THE WIDOW [MS 1488-a] (Subject: Gosi Ute S. L. C. May 73) Recorded from Seguit Po-ni'-a U'-na Mijm'-pich Kin'-ni An'-ka-pamp U'-ja The Skunk The Badger The Owl The Hawk The Redheaded Woodpecker The Sage Hen Mum'-pich went on a hunt and killed a rabbi t which he brought home on his back. As he sat by the fire he cut off all the good fat pieces and ate them himself, and then such worthless pieces as he did not like, [gave] to his wife. This greatly provoked the woman and she determined on revenge. The next day, while he was out hunting she took the bones of the rabbit and drove them in the ground, and sharpened the ends which were sticking out. Now the weather was very cold, and when M u m ' - pich returned he stood by the fire with cold feet, and stamped on the ground. In doing so the sharpened bones ran into his feet, which were so numb with cold that he did not feel them. After he had eaten his supper he went to bed. O n waking in the morning his feet pained him greatly, so he sat up to examine them, and found that there were bones in the sores. So he told his wife to take an awl and draw them out, which she pretended to do, but instead of extracting them she pushed them farther in. When Mum'-p ich tried to walk he stag­ gered and fell, for his feet pained him greatly and were much swollen. Then his legs began to swell, THE CENTRAL NUMA 259 then his body, until the whole man was twice as large as he was before. The next day, being very sick and sore and hungry, and seeing that his wife had nothing to eat, M u m ' - pich said to her, "Woman, go to my brother U'-na and ask him to hunt for us." When she came to the house of U'-na, he saw her crying and said to her, "Why do these tears run down your face?" but she answered not a word; and U'-na gave her something to eat and then she said, " M y husband is sick and cannot hunt ; come and hunt for us that we may not die." And U'-na replied, " M y brother Mum'-pich is a bad man; he lives by himself, and sings songs which we do not understand; he is a sorcerer; let him die." Then the woman returned to Mum'-pich and told him what U' -na had said, and he directed her to go to another brother Po-ni'-a to see if he would not hunt for them, but he also refused alleging that Mum'-pich was a sorcerer. Not one of Mum'-pich's friends would assist him in his dire necessity for they all feared and hated him. At last he died, and his wife wrapped him in his elk skin tent and buried him in the ground, putting his bows and arrows and his spear, and his knife and all that he possessed by his side; but she did not cry, nor tear her hair, nor burn her flesh, for she was not sorry that he had died. But she painted her face, put on her belt bedecked with bells, painted the face of her boy, put on his crown of feathers, gave him his bows and arrows and quiver, and went to the home of Po-ni'-a. As she approached, she saw Po-ni'-a's mother making a basket which she hid as the stranger came near. Po-ni'-a himself was also there sewing a skin with sinew and he busied himself with his work, pre­ tending not to see her. She told him that her husband was dead, and that she had buried him in the ground, but still he paid no attention to her words, but con­ tinued his work. Nor would his wife or mother speak to the woman or look at her. Then said the woman, "There are no holes in your ears; you look at the ground and do not see me; I will go away." Then Po-ni'-a said, "Yes, yes, go to the house of Kin'-ni and stay with him." Taking her boy by the hand, the woman departed. All this time Po-ni'-a's mother sat in a corner crying and when the woman left Po-ni'-a began to sing, but the old woman, his mother, chided him for his levity, at which he was angry, and he commanded her to join him in his song; but still the old woman continued to cry and when the son asked her the reason of her sorrow she answered, "Nothing, nothing, nothing," and Po-ni'-a was very angry. Sniffing the air and looking around he exclaimed. " I smell something," and coming near to where the old lady was sitting cried out, "Wha t is this I smell?" and kicked her out of the way. Still he searched about saying, "Wha t is this I smell?" and kicked his wife out of the way, and his children, and drove them all out of the tent still exclaiming, "Wha t is this I smell? What is this I smell? You all stink." And he was so mad that he almost died. The women and children were without the tent, and he sat by the fire in moody silence, meditating. At last he said to himself, "This stench comes because I have treated the widow badly." And he repented of his ill treatment, and, wrapping his blanket around him, he ran after her; but she was a great way off, and he called her in for a long time. At last he overtook the widow, clasped her in his arms, and kissed her, and led her back to his home; and entreated her to dwell therein and become his wife, but she turned away her head and would not look at him nor answer him a word. The next day she went out into a cedar grove to gather pine nuts and he followed her but she kept her head averted and would not speak, until at last to be rid of his importunities she caught four lice, and when he was not looking, threw them up into a mountain and they were immediately transformed into mountain sheep. Then she said, "You are a great hunter; yonder on the mountain are four fat sheep. I am hungry; go and bring me something to eat, and I will forget all that has passed: I will stay here until you return." Po-ni'-a wrapped her in his blanket and said, " I will bring you food." Taking a sheep-skin which he kept for that purpose on which the horns still remained, he placed it over him so that he looked like a sheep himself, and he crawled on his hands and feet into the midst of the herd, and then slowly drew his bow and arrows from where they were concealed under the skin and shot all four of the sheep. Rejoicing at his great fortune he ran back to the widow to tell her what he had done. Coming near to where he had left her, he saw the blanket still in the same place and supposed she was under it. Lifting the blanket he found nothing but a rose-bush; and he was sorely disappointed and vexed, and his anger increased so much that he began to emit a terrible odor which spread in a great cloud over the country until at last it overtook the fugitive woman and child and killed them. Then Po-ni'-a returned to the mountain to bring in the game which he had left. Coming to the rocks where he had killed the sheep he saw only four arrows, at which he was greatly astonished. " T h a t woman is a sorcerer," said he, and looked about to see if there were any tracks made by the sheep when they left, for he supposed they had been brought to life again 260 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 by the woman; but he found none, and then his won­ der increased. Taking up his arrows, he was about to place them in the quiver when he saw on the point of each a louse. Then he understood what the woman had done. T h a t night as U ' -na slept, a spirit came to him in a dream and told him all that had happened to the widow; and when he awoke in the morning he walked out of his tent and saw in the distance the dead bodies lying on the ground. He painted himself and danced a dance and sang a song known only to himself. Then he dug a hole and burrowed along under the ground until he came to a point just under the bodies, and there he emerged from the earth. Standing by the bodies of the woman and child, he pierced them with his medicine knife until the blood ran and they re­ turned to life, and stood before him trembling with fear. The woman looked about in every direction fearing that Po-ni'-a was coming, and in doing so she discovered U'-na. " W h a t do you want?" said she, but he answered not a word. "Do you want my gown?" Still he said nothing. " D o you want my moccasins?" But he answered not. "Do you want my hair?" And yet he made no reply. Then she said, "Do you want me to be your wife?" And U'-na answered, "Yes," and took her to his home. The next day she repented of the hasty marriage and she determined to leave him and go to her hus­ band's elder brother Kin'-ni, for such was the custom of the people. On her way she passed by a high mountain and An'-ka-pamp saw her and hid behind it. With his bill he made a hole through, from which he could peer as she went by, leading her little boy by the hand. When she had gone An'-ka-pamp came over the mountain and found her trail, and he spit blood in her tracks, and it made a stream which increased to a great flood which followed the woman and her child and drowned them. Again, at night, a spirit came to U ' -na and told him what had happened to the widow and her boy, and when he awoke the next morning, he said to his son, " G o out of the house my boy and look about for I have had a strange dream; Mtim'-pich's wife died again last night I think." So the boy went out and looked across the country and saw the woman and her child lying dead on the ground. When he had told his father, U ' -na again danced that dance and sang that song known only to himself—a dance and song of magical power. Then he dug a pit and bur­ rowed in the ground until he came to the point be­ neath the bodies and then he emerged from the earth. With his three-spotted stone knife he pierced them until the blood ran out, when they arose and stood before him. "You have died often enough," said he, "go and live with Mum'-pich 's elder brother Kin ' -n i ; I do not want you to live with me . " So the widow and her child went on their way in search of Kin ' -ni ' s home. Coming near to a very high cliff she saw near the foot of it a little cave where dwelt the mother of Kin'-ni. To this old woman the widow told the story of her troubles. When she had finished, they both sat by the fire and cried for a long time. Soon Kin ' -n i came in with a great load of game; he had rabbits on his back, rabbits tied to his belt, rabbits tied to his ears, and rabbits in a sack. When he came in the old woman repeated to him the story which had been told her, and he threw down a rabbit for the widow, but she turned away her head and would not look at it. Then Kin'-ni shot an arrow and pinned it to the ground, and threw down another rabbit but the widow would not look at it, still keeping her head averted. Into this he shot another arrow and pinned it fast; and he threw down another rabbit, but she would not look at it and he pinned that to the ground also with an arrow, and threw down a fourth when she said, " T h a t is enough; we will eat." The next day Kin'-ni called all the people together; then they made a great pipe which they filled with the smoking plant, and they painted sticks which they stood in the ground around the fire, and with them they lighted their pipes. When they had smoked as many bowls as they had sticks prepared, Kin ' -ni rose and said, "Mtim'-pich 's wife and child came to my house last night; her husband is dead; some bad man has killed him with poison; if anyone here knows who has been guilty of this sorcery let him stand out and tell it ." They were all silent. After a time U'-ja rose in the council and said, "Mum' -p ich is dead; who killed him I know not: he is buried; let him live in the ground. Mum'-pich 's wife and child yet live; who shall kill rabbits for the woman, and teach the boy how to shoot arrows? Mum'-pich 's elder brother Kin'-ni is here; he is a great hunter; let him keep them at his own home." All gave their assent, and Kin'-ni 's mother brought them food and they did eat; and when they were re­ freshed they danced and sang and had a great festival which continued until the dawn came into the sky. Now the home of Kin'-ni was away out on the cliff, and when his new wife saw it she was greatly troubled, for she greatly feared she could not reach it. She looked at the home and wistfully longed to go there, and meditated for a long time. Then Kin'-ni 's mother brought her a knife and she cut steps in the side of the cliff until she reached the desired home, but when she arrived she found that it was too small for her, and cried in great sorrow, and stood in the step which she had cut in the rock unable to enter the house, and afraid to descend lest she should fall. THE CENTRAL NUMA 261 Someone told Kin'-ni that his new wife was crying and he went to see her. Going into his house he placed his hands against the rocks and pressed on the walls, and behold! They yielded, and the house was large enough for them all.'^^ (This story is also told by the Utes of Uinta es­ sentially the same as above) [Powell's note.] HOW PA-SO'-WA-VITS WON HIS WIFE [MS 794-a, NO. 19] Yun'-na E'-chup Ho-no-vwits Pa-so'-wa-vits The Porcupine The Wolf The Bat The Duck Yun'-na, the porcupine, went on a long journey, and one day in his travels he came to a valley where a great many people lived and he went to the home of the chief and entered his house and was received very cordially. When he saw he was thus welcomed, Yun'-na proposed that all the people should be called in that they might have a dance, and that the night should be spent in festivities. All the people received the wonderful stranger with great kindness, and he sang for them and they were much pleased with his music. But when he danced the beauty and celerity of his movements filled them with astonishment. Now Yun'-na danced by himself and after a time, the maidens thought it strange that he did not invite some of them to dance, and at last they remonstrated and he said, " I am a rough man; my coat is thorny and I fear that I may hurt you and offend you." And still Yun'-na danced alone. Then the people were displeased and reviled Yun'-na and threatened him with evil. And when Yun'-na saw that their anger was greatly aroused and they were about to kill him, he said, "Let me show you one more dance—the most wonderful of them all ." And they stood about him laughing and mocking at his movements until at last they were surprised at the swiftness and grace of every motion. Faster and still faster Yun'-na danced, whirling and leaping, until his quills stood out on end, and still faster he danced till he was wrought into a state of frenzy and his quills shot out from his skin like arrows and every reveler was killed. Then Yun'-na sat down and sang no more; neither did he dance for the sun had risen and the time for festivities had passed. Now E'-chup, the wolf, who, though he lived some distance from this valley, heard the noise of the revelry and came to learn why there was such a ca­ rousing. When he arrived on the spot he found the porcupine lying on the ground in a stupor, exhausted by the great effort he had made in the last whirling dance. When he asked Yun'-na what all this meant he received no answer. Then E'-chup returned to his own home. Yun'-na slept all day and all night, and all next day. And the next night Yun'-na awoke and seeing his enemies lying dead all about him with his arrow quills thrust through their hearts, he exulted in his achievement and danced again for joy, and sang his beautiful songs. E'-chup heard the music in the distance and came, but arrived in the morning when Yun'-na had already gone to sleep, and when he asked the procupine why this music had been made Yun'-na gave him no answer so E'-chup returned home once more, greatly disap­ pointed. Yun'-na found the people of this valley had a great store of food and he went to one of their houses and took what he desired to eat, and lived in great luxury; and by day his time was spent in eating, drinking and sleeping and at night he danced and sang. Now the wolf came many times to find the cause of this change in the valley, but did not succeed for his home was so far away that he could not arrive before morning but at last he stayed in the valley all day, hiding in the bushes, and at night when Yun'-na was dancing came forth and revealed himself. Now by this time Yun'-na was very fat for the food of the wonderful people had a strange effect on him and he was pregnant. Yun'-na and E'-chup talked together and agreed that they would live together in the valley. The next night Yun'-na's troubles had so increased upon him as to render him unable to dance and he lay in camp groaning and trembling and E'-chup shook him and he was delivered of a great number of young porcu­ pines. And as they came forth, E'-chup seized them and piled one upon another till he had a column of young procupines nearly as high as a man. When Yun'-na was delivered of the last he died. Then E'-chup took clay and wet it with spittle and with it plastered the pile of young porcupines until it as­ sumed the shape [sic]. Then he shaped two lumps of clay, soft and plastic, to the form of the woman's breast and placed them on the bosom of the column; and he stood gazing on his work for a time greatly admiring it. Then he got out his great medicine pipe with a long stem and filled it with a wonderful plant, the virtues of which were well known to him though all the rest of the world was ignorant of them. And he filled the tent wherein he was sitting witli smoke, and in the midst of the smoke, the column of porcupines was trans­ formed into a beautiful woman, whom E'-chup took for his wife and loved. All the time was spent in great happiness until a 262 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 disease came and his wife was very sick, and E'-chup mourned, crying day and night, fearing he should lose his beautiful wife. At last he said to himself, " I know of a great doctor in a distant land; I will go and bring him here for maybe he can restore my wife to heal th." The next day he set out for the house of Pan-so'-wa-vits, the Duck. And when they returned the doctor saw that E'-chup's wife was very beautful and determined to have her for himself, so he said to E'-chup, "An evil spirit, the bad disease which has taken possession of your wife, can only be driven out by water. Bring me some to drink." And E'-chup brought the water and Pan-so'-wa-vits sent him for more, and still more and still more. When the duck had filled himself with water so that it ran over, the water spread out over the country and made a great flood, and E'-chup fled in terror lest he should be drowned. And Pan-so'-wa-vits, who could swim well, took the woman on his back and carried her away to his own home. Now when the flood had subsided the wolf returned to search for his wife, and when he found that she was gone, he knew that this was a device of the duck's to steal the beautiful woman and he was greatly en­ raged and determined on revenge. He meditated for a long time on some plan for the destruction of the doctor for he feared him greatly. "For ," said he, "he has magical medicine and if he knows that I come to destroy him he can easily thwart me." And he travelled over the country until he discovered the duck's home. Then he transformed himself into a beautiful bird and appeared before the duck and his wife, thus disguised; and as they did not know him they treated him very kindly, and he showed them how skillfully he could fly and persuaded the duck to engage in feats of flying, and the duck was greatly interested. One day he said to the duck, "Can you fly with your eyes shut?" and the duck averred that he could easily, and E'-chup desired to witness an exhibition of his skill. When the duck was flying across the beautiful lake with his eyes closed, E'-chup caused the hills which stood about the lake to rise in great cliffs until their summits reached the heavens, and while the duck was still flying through the air with his eyes shut E'-chup took the beautiful woman and ran away with her. When the duck opened his eyes he was surprised to find before him a towering cliff which he had never seen before. He flew about in every direction and found overhanging rocks, and soon he found that he was walled in; and then he flew up higher toward the heavens and higher and still higher and still found himself enclosed in the cliffs. Again he returned to the earth and the beautiful lake which had been his own home was gone and the country was arid and desolate and he wandered among the cliffs flying hither and thither day and night and could find no place of egress, until at last he was utterly exhausted and took refuge in a cleft in the rocks. Then a bat who lived in these rocks discovered the duck lying in his retreat and called to Pa-so'- wa-vits to come down, but the doctor replied that he could no longer fly for he was very poor and weak. The bat said to him, "Let go from the rock and fall, I will catch you," but the duck feared to do it lest he should be killed. "Throw a rock to m e , " said the bat, " I will catch it and throw it back to you and you can see that there will be no danger in falling yourself"; so the duck threw a rock down to him and the bat caught it; but still he was not assured; fearing and trembling and greatly exhausted he at last fell asleep, and disturbed in his rest he rolled about and fell from his rest and the bat caught him. Now the bat, who could see among the dark cre­ vices of the rocks, knew a way out of this strange place, and took the duck with him into a beautiful land without. And he fed the doctor, who was greatly refreshed, and entertained him at his home for many days until his strength and courage returned. Thus the bat and the duck became warm friends and they determined to go out together in search of this very beautiful woman. They travelled for many days until at last they came to the home of E ' -chup and the duck approached close to the house and saw that E'-chup was away for he had gone on a hunt . So Pa-so'-wa-vits went in a thicket near by and cut from it a staff with a hook on the end and came again to the tent and peered through the doorway and saw the beautiful woman with a basket on her back in which were a great number of children, one of which was his own son. When the duck's son saw a m a n peeping in at the door he shouted, " M y father, my father, my father!" And the woman chided the child and said, "You foolish child your father is dead; keep still," but the child stfll kept exclaiming, " M y father, my father." Then the man secretly crept up behind the woman and caught the hooked stick in her dress and pulled her toward him. When she looked around and beheld him she greatly rejoiced for she loved the doctor, and said, " M y child was right; he knew his father!" Now the other little ones in the basket were chil­ dren of the wolf, and these she threw on the ground saying, " I wfll have no more to do with them." But the doctor said, "No t so; put them back in the basket," and she did as she was told. Then they went out together in search of E'-chup THE CENTRAL NUMA 263 and when they came near to where he was hunting the doctor said to the woman, "You go out on the plain and make a fire as if you came out to meet him and was preparing to cook his food." And she did so, and he and the bat hid themselves nearby. Then the doctor caused a great wind to blow and, with the as­ sistance of. the bat, a great storm was raised, rain, hail and snow, and it was so fierce that the like had never been seen before. And E'-chup, benumbed by the storm and seeing the fire which his wife had kindled, hastened to warm himself. Still the storm increased in fierceness and E'-chup said to the woman, "Put more wood on the fire," and she obeyed, putting on all she had collected, and E'-chup could not get warm and all his children perished. As he stood shivering and shaking, he noticed that his wife and the child of the duck were not affected by the storm, but were warm and comfortable; then, he knew that this was the work of his enemy the duck and he fell upon the woman to kill her. And the bat said to Pa-so'-wa-vits, " I have with me a bundle of magical sticks. They are very small but lift one of them in your hand as if to strike an enemy and it will be transformed into a large club. Take it and kill E ' -chup." So the duck fell upon E'-chup, his enemy, and beat him to death. And he took the woman back to the beautiful valley where there was a quiet pleasant lake and they lived for a great many years in great happiness. (The above story is told essentially as above by the Utes of Uinta.)'^^ [Powell's note.] ORIGIN OF THE ECHO (GOSIUTE) [MS 794-a, NO. 40] The Witch The Turtle Dove The Eagle The Rattlesnake The Summer Yellow Bird The Sage Cock Sagebrush Tso'-a-vwits I'-o-wi Kwi'-na To-go'-a O-ho'-chu U'-ja Ti-ho'-pi I'-o-wi was gathering seeds in the valley, and her litde babe slept. Wearied with carrying it on her back she laid it under the Ti-ho'-pi in care of its sister O-ho'-chu. Engaged in her labors, the mother wandered away to a distance, when a Tso'-a-vwits came and said to the litde girl, "Is that your brother?" and O-ho'-chu answered, "This is my sister," for she had heard that witches preferred to steal boys and did not care for girls. Then the Tso'-a-vwits was angry and chided her saying that it was very naughty for girls to lie; and she put on a strange and horrid appearance so that O-ho'-chu was stupified with fright, and Tso'-a-vwits ran away with the boy carrying him to her home on a distant mountain. Then she laid him down on the ground and taking hold of his right foot stretched the baby's leg until it was as long as that of a man, and she did the same to the other leg, and then his body was elongated; she stretched his arms, and behold, the babe was as large as a man. And the Tso'-a-vwits married him and had a husband which she had long desired. But though he had the body of a man he had the heart of a babe, and knew no better than to marry a witch. Now when I'-o-wi returned and found not her babe under the ti-ho'-pi, but learned from O-ho'-chu that it had been stolen by a Tso'-a-vwits, she was very angry and punished her daughter severely. Then she went in search of the babe for a long time, mourn­ ing as she went, and crying and still crying, refusing to be comforted, though all her friends joined her in the search, and promised to revenge her wrongs. Chief among her friends was her brother Kwi'-na who travelled far and wide over all the land, until one day he heard a strange noise, and coming near he saw a Tso'-a-vwits, and U'-ja her husband but he did not know that this large man was indeed the little boy who had been stolen. Yet he returned and related to I'-o-wi what he had seen, who said, "If that is indeed my boy he will know [me] by my voice." So the mother came near to where Tso'-a- vwits and U'-ja were living and climbed into a cedar tree and mourned and cried continually. Kwi'-na placed himself nearby on another tree to observe what effect the voice of the mother would have on U'-ja, Tso'-a-vwits' husband. When he heard the cry of his mother, U'-ja knew that voice and said to the Tso'-a-vwits, " I hear my mother, I hear my mother, I hear my mother," but she laughed at him and persuaded him to hide. Now the Tso'-a-vwits had taught U'-ja to hunt, and a short time before he had killed a mountain sheep which was lying in camp. The witch emptied the con­ tents of the stomach and with her husband took refuge within, for she said to herself, "Surely I'-o-wa will never look in the paunch of a mountain sheep for my husband and myself." In this retreat they were safe for a long time so that they who were searching were sorely puzzled at the strange disappearance. At last Kwi'-na said, "They are hid somewhere in the ground maybe, or under the rocks; after a long time they will be very hungry and will search for food. I will put some in a tree so as to tempt them." So he killed a rabbit and put it on the top of a tall pine from which he trimmed the branches, and peeled the bark, so that it would be very difficult to climb, and he said, "When these hungry people come out they will try to climb that tree for food and it will take much time, and while Tso'-a-vwits is thus en­ gaged we will carry U'-ja away." So they watched 264 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 all day until Tso'-a-wvits was very hungry, and her baby-hearted husband cried for food, and she came out from their hiding place and sought for something to eat. The odor of the meat placed on the pine came to her nostrils and she saw where it was, and she tried to climb up but fell back many times, and while so doing, Kwi '-na who had been sitting on a rock near­ by, and had seen from whence she came, ran to the paunch which had been their house, and taking the man carried him away and laid him down under the very same ti-ho'-pi from which he had been stolen, and, behold! he was the same beautiful little babe that I'-o-wi had lost. And Kwi'-na went off into the sky and brought back a storm, and caused the wind to blow, and the rain to beat upon the ground so that his tracks were covered and the Tso'-a-vwits could not follow him; but she saw lying upon the ground near by some eagle feathers and knew well who it was that had deprived her of her husband, and she said to herself, "Well, I know Kwi'-na is the brother of I'-o-wi; he is a great warrior and a terrible man; I will go to To-go'-a my grandfather who will protect me and kill my enemies." To-go'-a was enjoying his mid-day sleep on a rock, and as Tso-a-vwits came near to her grandfather, he awoke and called out to her, " G o back, go back, you are not wanted here; go back!" But she came on begging his protection; and while they were still parleying they heard Kwi'-na coming and To-go'-a said, "Hide , h ide!" But she knew not where to hide and he opened his mouth and the Tso'-a-vwdts crawled into his stomach. This made To-go'-a very sick and he entreated her to crawl out, but she re­ fused for she was in great fear. Then he tried to throw her up but could not, and he was sick nigh unto death. At last in his terrible wretchings he crawled out of his own skin and left the Tso'-a-vwits in it, and she, imprisoned there, rolled about and hid in the rocks. When Kwi'-na came near he shouted, "Where are you old Tso'-a-vwits?" "Where are you old Tso'-a-vwits;" she repeated his words in mockery. Ever since that day witches have lived in snake skins, and hide among the rocks, and take great de­ light in repeating the words of passers by. The White man who has lost the history of these ancient people calls these mocking cries of witches domicilliated [sic] in snakeskins, echoes, but the Nu­ mas know the voices of the old hags. This is the origin of the echo.'^^ PA-VITS A N D PO-NIG o r T H E WEASEL A N D S K U N K Pa'-vi ts Po ' -n ig [MS 794-a, NO. 6] T h e Weasel T h e Skunk Pa'-vits married Po'-nig's daughter and the families lived together. The former was a great hunter and brought home much game, and when he did so Po ' - nig would befoul it causing it to stink; and the two children of Pa'-vits could not eat it, and they wasted with hunger. At this, Pa'-vits became much enraged and he meditated for a long time trying to devise some method by which he could kUl Po'-nig. So one day he went out hunting with his father-in- law who had never had any success in procuring game, had in fact never killed an animal in his life. Pa'-vits promised that he would show him how to hunt. At last they saw game in the distance and Pa ' - vits stole one of Po'-nig's arrows and then directed the old man to station himself by a tree near by while he himself would go around and drive the game that way. So he crawled near to where the game was feeding and killed one with Po'-nig's arrow and the rest ran by where Po'-nig stood who shot all his but suc­ ceeded in killing none. Then Pa'-vits came up saying, "Did you kill a sheep?" The old man answered that he did not. T h e n they looked about and saw the sheep Pa'-vits had killed with Po'-nig's arrow in it and the old m a n claimed one, but when Pa'-vits explained to him how he had killed it, the old man was greatly chagrined. They hunted all day and Pa'-vits killed much game, but Po'-nig none until the former in anger exclaimed, "You are not a good hunter; you never killed any game in your life, and you never will be­ cause you stink. You can not be a good hunter for you see your arrows are not at fault because I have killed all this game with them. The fault is in your­ self. Let me cure this stink and you will be as good a hunter as others." Desirous of being a good hunter, Po'-nig agreed to this proposition. So Pa'-vits took from his sack a little round stone, which he had previously procured for the purpose and put it in the fire and heated it to redness, wrapped it in a piece of the flesh of one of the sheep, and handed it to Po'-nig. When the latter had swallowed it, he screamed in anguish, " I t is burning up my hear t !" Pa'-vits re­ plied, " T h a t is well; it will do you good; it will do you good." Stifl Po'-nig cried, " I t is burning up my hear t ;" and as he cried the more, the greater was Pa'-vits rejoicing, for he rubbed his hands in glee and repeating, " T h a t is good; it wfll cure of you your sunk." At last Po'-nig said, " I am dying; tefl my brother to come here." Pa'-vits started off but went only a short distance and hid behind a rock where he could see Po'-nig writhing in pain. THE CENTRAL NUMA 265 After a time he returned to where the old man was lying nearly dead and said to him, "Your brother wifl not come; he says you stink too much." Po'-nig replied, " N o ; now the stink is all burned and gone; carry me to my friends." So Pa -vits took him on his back and carried him to the top of a high cliff and as he was walking near its brink he said, " J u m p higher on my shoulders; I can carry you easier that way;" and as Po'-nig at­ tempted to do so, Pa'-vits made a motion as if to assist him but instead of doing so, he threw him quite over his head, and he fell down over the edge of the cliff and was killed. Then Pa'-vits returned home taking his game with him. Po'-nig's brother knew he was killed and going to the home of Pa'-vits asked, "Where is my brother? He has been gone a long time; can you tell me any­ thing about him?" Pa'-vits pretended in ignorance and replied, " I don't know; he has gone hunting I suppose," and with [that] answer the brother was fain to be content, but said to himself, " I will yet kill Pa'-vits for slaying my brother." One day the brother of Po'-nig knowing that Pa'- vits was going hunting provided himself with the skin of a mountain sheep which he placed on the edge of a cliff so that it looked like one alive, and then laid himself down behind a rock near by. Pa'-vits saw this decoy sheep and supposing it to be alive came up behind a tree near by and shot it with an arrow and as he did so Po'-nig's brother pulled it over as if it had been killed. Pa'-vits ran up to secure his game and as he stood on the brink of the cliff, Po'-nig's brother stepped from his place of con­ cealment and hurled him over, and he was killed. Taking off Pa'-vits' skin he put it on himself and started for Pa'-vits home. As he came near, the children of the dead man ran out as usual to greet their father supposing it was he, but soon seeing he had a strange walk they ran back into the tent calling to their mother, "Mother , who is this coming; it looks like father, but he has the walk of Po'-nig's brother." She said to her children, " I t is indeed Po'-nig's brother, but when he comes in, you treat him as if he really was your father." And they did so; and he sat within the tent and ate, and when he was full he went to sleep believing they knew not who he was. As he was sleeping, the mother and children stole quietly out of the tent and set fire to it and he was burned. And thus perished Po'-nig, Pa'-vits, and Po'-nig's brother.'^^ S H O S H O N I V O C A B U L A R Y A N D M Y T H O L O G Y Vocabulary of the Shoshonees of Eastern Nevada (To-sau'-wi-hi) given by Ta-vu'-tsat Capt. Johnson Sin-au'-ha-cho (Cottonwood) Capt. George Pi-cha'-na-gunt (Fleshy part Capt. John of the leg) Naches (Boy) Salt Lake City, May, 1873 Nu-ma Shoshonee To-sau'-wi-hi (White Knives) Shoshonees of Eastern Nevada Persons and Parts of the Body Tain'-up Waip Tu-i-vwit-si Naip To'-op Tsl'-a Tai'-vu Pam'-pi Ko'-vi Man Woman Young (unmarried) man Maiden Boy Girl White man Hair Face U'-a Pu'-nik Pu'-sip Pu'-si Nam-kat'-si Nan'-gi-tain Mu'-vi Mu-vin-tau-rau'-a To'-yo TQm-pat-si Ta'-mat-si I'-go-tsi Ka'-mu-tsi No'-ron-top-o-ma Nl'-ma-put-si Pi-hi'-tsi So'-up Pwi-ta Mat'-si O. Ma-wit'-sok Ma-to'-mits Ma-ku Mat-ok Mag'-u Map'-oi Forehead Eye Eyebrow Eyelash Ear Entrance to ear Nose Nostril Whiskers Mouth Teeth Tongue Neck Adam's Apple Breast Woman's breast Shoulder .^rm Elbow Fore-arm Wrist Wrist-bone Hand Thumb Fore-finger Second finger 266 Mai-gyu-na-nuk'-wit Mu-ta-wa Mo-at'-si Si'-tu Dai Wi-a Ping-kwa-vut-si Ta'-na-put-si Hu'-tsi-to-mu'-tsi Nam-pit'-si Pi-a-ra'-to Ta-gwi-a-nut-si Ta-tut'-si Ko'-hap-i Gwi'-hit-si Ap A-pu'-tsi Um-pi-hi Um-pi-hit-si Mun-to'-a Ma-ru'-a-va Un-to-go'-tsi Um-pl'-a-nav-i Um'-pi-vit-si U-ham'-a Um-pat'-si Um-ta-mit-si Tu'-i-na-put-si U-na-mit'-si U'-nam-i Ma-hai'-i-va O-hai'-vai Um-bu-ha'-va A-rat'-si Ma-a'-ra Mun-pi'-i A-rat'-si Ma-ho'-sum-pa Um-bu-ha'-va Hu'-sum-pai A-rat'-si Ma-ran-tu-a Ma-a-ra, or Ma-a-rat-si A-rat'-si A-mun-a-pi-tsi Ho-tsim-pl'-a Mun-tu'-a Ma-ho'-tsi Ma-ni-nai'-i Ma-ni-nai'-i A-hu-shan'-am-pi-a A-hu-shan'-am-pi-a Nu-san'-um-pi-a U-go'-ha-pu-i Wa-ti-gwI-pai Third finger Fourth finger Fingers Finger-nails Belly Penis Leg above knee Knee Leg below knee Foot Large toe Second toe Toe-nails Relationship"' Hu Wi Fa (m.s.) Fa (w.s.) Mo (m.s.) Mo (w.s.) So (m.s.) So (w.s.) GrPa, GrCh (m.s. and w.s.) O.Br (m.s.) O.Br (w.s.) O.Si (m.s.) O.Si (w.s.) Y.Br (m.s.) Y.Br (w.s.) Y.Si (m.s.) Y.Si (w.s.) FaBr (m.s.) FaBr (w.s.) FaSi (m.s. and w.s.) MoBr (m.s.) MoBr (w.s.) MoSi (m.s.) MoSi (w.s.) BrSo (m.s.) BrSo (w.s.) BrDa (m.s. and w.s.) SiSo (m.s.) SiSo (m.s.) SiDa (m.s.) SiDa (w.s.) DaHu SoWi GrDaHu (m.s.) GrDaHu (w.s.) HuBr HuSi WiBr WiSi BrWi (m.s. and w.s.) SiHu (m.s. and w.s.) Two wives [of the same man] who are sisters Wi'-yu Pa-gut'-si Ki'-po E'-tut-si Niim-pats-am'-a-ga Implements and Utensils Awl, bone Arrow Arrowhead, tool for making Bow iNS TO ANTHROPOLOGY Tu-gu'-tsi-a O-gwo'-sa Ma'-wig; Ma'-vai Pi'-ait O-sut'-si Tu-yo'-tsa Wi Tim-a-ku'-tsi Wa'-na Wit'-so-ri'-a Po-to-so'-tsi To'-sho-tsi Nar'-i-no-tsi Nat-si-ni'-ga Nu-ra-gar'-i Wi'-gut-si Tit'-so-wai Mam'-pu-tsi Kus Ku'-chump Kam-o-wi'-gut-si Kwa'-sho Ta'-mut-si Shu-mut'-si Wa-tii-tsi Pait Wa'-tsa-wit Mon'-i-git Na'-pait Tat'-su-it Wo'-so-wit Shu'-wo-mi-unt Shi-man'-o-it Suh-ma-mun-to'-i NUMBER Bridle bit Basket, large conical seed Fire, instrument for kindling Gun Jug, water Jug, small water Knife, stone Larriet [sic] Net, rabbit Net; small rabbit Stone, large mealing Stone, small mealing Saddle Cinch Stirrup Dress and Ornaments -gunt Wa'-ha-mo-mun-to'-i-gunt Pai'-hai-mun-to'-i Wa'-tsa-mun-to'-i Mon'-i-gi-mun-to' Na'-pai-mun-to'-i- Tat'-su-mun-to'-i- Wo'-so-wi-mun-to Shu-mo'-wi-mun-i Wa-ha'-mun-oi Pai'-hi-mun-oi Wa'-tsu-mun-oi Mon-o-gi-mun-oi Na'-pi-mun-oi Tat'-si-wi-mun-oi Wa-tsi-wi-mun-oi Shu-o-mi-mun-oi Shu'-ma-no-tin-I-] -gunt -gunt -i-gunt -gunt gunt '-i-gunt to-i-gunt no Blanket Hat Mocassins Pants Robe, buffalo Robe, rabbit Shirt Sinew Numerals One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen Eighteen Nineteen Twenty Thirty Forty Fifty Sixty Seventy Eighty Ninety One hundred 14 Bridle To-gwa'-ni Tav-i-to'-i To'-ga-Tav-i Tav-i-e'-go Kin'-tu I_'-ma U-git-ham-ani Divisions of Time Night Sunrise Noon Sunset Yesterday Tomorrow Spring THE CENTRAL NUMA 267 Tat-sat'-wi Yu'-wan Tom Ta-ma-mu-a Summer Autumn Winter U-na-ra-vi-hi-I-nunt \ Spring moons Tsu'-ak Tat'-sa-mii'-a U-nar-I-vi-hi'-nunt Tsii-ak Yu'-a-mQ'-a ] U-nar-I-vi-hl-nunt Tsii'-ak I Tom-mii'-a 1 tJ-nar-I-vi-hl-nunt, Tsu'-ak J To-kwe'-cha Pu'-hi-kwe-cha Pu'-hi-kwe-cha Ish'-im-pin'-it At'-sa-kwe-cha To-shap'-i-ni O-hap'-i-ni The Firma In'-ga-kwa'-ra To'-taub Pai-shum'-pa Pa'-ki-nav 1 1 Summer moons J I Autumn moons > Winter moons Colors Black Blue • Green Gray Red White Yellow ment and Meteorological Pher Clouds, red Clouds, black Clouds, fleecy Fog Pi-hung-kwump, and. Hail Pa-homp' Tun-gu-gwich Mu-a Pam' Tav-i-go'-an-tau-a To-gum'-pai-nav Tav-i Tat'-simp Ta'-kav Tong'-shup Tsi'-av Si'-vwap Po-ho'-vi Wi'-yump Mu-gun'-si-av Sam'-av Sim'-av Po'-go-nuv So'-av Sho'-nip To'-nuv Wo'-gump Wap Ka'-nimp Shu'-hip Kwa'-ha-rit-si Ku'-it-cho Lightning Moon Rain t Rainbow Sky Sun Star Snow Plants Bush Bush, rose Bush, rabbit Brush, sage Berry, buffalo Berry, Sarvis Cedar Cottonwood Chock cherry Fir Grass Greasewood Pine, big Pine, pinon Tree WUlow ANIMALS Mammals Antelope Buff"alo Pa'-ra-wa Ko-hi Ho'-nan Kum-pi'-tsi (Spermapholus) Wo-i'-tsi (Tamias) Ti-hi Pa-ra-hi Wa'-ni Wo-tsi'-a Kong'-gwi-tu-hu Wa'-sip Pai-yu-na Pan'-juk Tsa'-gwit Ta-vut'-si {Lepus artemesius) Tsi-gut'-si (L. compestrus) Ka-mut'-si {L. calloltis) To-ha'-kum (L. alba) Tsi'-pish Tav'-a Ko'-gwi Po'-nint Pi'-aish I'-tsa To'-ko-pik Pan'-tai-kai'-tsi Ya'-ham Ko'-cho Pi-a-gun'-to-wit-si Sung'-o-wit-si A'-ta Ko-re-ta Pu'-yan Kwi'-na Kai-hu Wus'-sa Hu-tsat'-si Sai'-ya Ing'-a-kwi-na Ki'-ni Ku-ti'-ta Wi-at'-si Pa'-tsi-ton Kwi'-da-wo-i Mu-hu Ku'-hu Pi'-ga-ha-na Wi'-ho Nu'-gud To'-tsi-gwi Bear Beaver Chipmunk, big Chipmunk, small Deer Elk Fox Fox, small Mountain lion Mountain sheep Mink Otter Porcupine Rabbit, field Rabbit, small [Hare] [Hare] Squirrel, red Squirrel, black Squirrel, gray Skunk Wolf, great Wolf, small Wild cat Wolverine Woodchuck Birds Bird Yellow humming bird Green humming bird Crow Crane Duck Eagle Grouse Heron, blue Hen, sage Hen, mud Hawk, red-headed Hawk, chicken Hawk, sparrow Jay, blue Lark, meadow Magpie Owl Owl, burrowing Pet, the Vulture Wild goose Whippoorwill Reptiles Ami'-i-sav Pa'-mug Tim'-puts To-to'-a Ma'-go-sat'-si Hu-wit' To'-ats Frog, big Frog, little Lizard, black Snake, rattle Toad, horned Insects Ant, large red Ant, small black 268 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 A'-ni Mu'-iv A'-niv Pu-si'-a Mo'-vo Pan'-gwi A'-gai Sho'-go Pi-a-no-vai Pi-a-va'-gut Su-pi'-ni-va'-gai Su-pi'-ni; Sant-ti-nu' O'-gwit A'-nav Po'-i Nan-am-pu'-ti Pi'-a-yiip Tit'-sa-pa To-no-mo'-tsa A-gai'-ti-kut'-si Ku'-na We, and, Wi'-hi Ti'-kup Timp Ta-pou" Pa Ant, large mound building Fly Fly, sand Louse Mosquito Fish Sucker Trout Geographical .1 -va-gaij Earth, ground Hill Lake Plain River Ridge Trail Track Valley Lake, Salt Mountain, Battle River, Walker Nouns Fire Knife Seeds Stone Tobacco Water Adjectives Pi'-o-ko'-to Ti'-tsunt San-ta-yum'-tum-pai U'-jain Hu-ta'-na-ki-mi Um-pi'-a~vit-si Ko'-to Tsant Pa-hu-nav'-uk Pwi'-ti Ku'-wi-rau-wi-net Ku'-wa-rant Ti'-o-ko-to Pwi'-hi Ai'-nung Mi'-to-ko-to Ku'-wit Ku-ying-i'-ma-pai Ki'-tsa-puk Hi'-vi-to-i Ki-o-yum-tum-pai U-ra'-in Na'-shus U'-shus Uu'-shus Ki-hi'-wai Ni'-a Big Bad Beautiful Cold Fast Female Far Good Hungry Heavy High Long Little Light Male Near Short Slow Sick Thirsty Ugly Warm Pronouns I You He (present) He (absent) My Um Ish'-an-tog Ma'-shan-tog Nar-a-mu Nu'-ma-ga I'-ok, and Mai'-ok Ko'-ak-in Yak O-hu Nav-u-si'-nai Hi-vi'-vi Ti'-ki-ro-i Nag-wu'-hin Mi'-mi-a-mi Ti-rap'-i-ga-gin Ya'-in-kin Nu-ki-mi Pung'-a-ro-i Wu'-ni Tin'-a-ton U-pwi' O-ro-tu-a Tir'-i-kai Tush Ma-ri'-gi U-shun'-tau-at Ti-ra'-tu-a Ni-mar'-ru-i-wink Ti'-kwa Go'-cho-i Tu'-ni-to-i-kwi Mi'-ak-in Your This That Verbs Barter, to Gag, to Bring, to Come, to Cry, to Cough, to Dream, to Drink, to Eat, to Fight, to Go, to Hear, to Laugh, to Run, to Ride, to See, to Sing, to Sleep, to Strike, to Stone, to Spit, to Take away, to Think, to Throw, to Tell, to Talk, to Wash, to Whistle, to Walk, to Verb Examples Kin-dtin-da-ga Na-ru-mi I-ma'-ra-ga Gi'-di-mu Kin-tu-da-ga Ya-ga I-ma'-ra-ga Ya-ga Kin-tu-Ya-ni-gau I-ma'-ru-ga-Ya-ni-gau Kin-tu-da-ga Ti'-kwa I-ma-ra-ga Ti-kwa Yu-nan I'-ma Tu'-its Kin'-tu I bartered yesterday I will barter tomorrow He cried yesterday He will cry tomorrow He laughed yesterday He will laugh tomorrow I talked yesterday I will talk tomorrow Adverbs Ki'-a-mi-sun-ga Ma-rick Ma'-rik U'-ruk Pa'-vi-ot-sis (Pai utes of Walker River) Wu'-shuk-i (Washaki's Indians) 1^ " Here Tomorrow Very Yesterday Prepositions Beside In On Under Tribes (Athletes) THE CENTRAL NUMA 269 Pl-ha-gwai-na (Washaki's name) Ta-vo'-tsat Tsai-Utah (Utes) Go-si U-tah Sa-ri-ta-ka (Arapahoes) A'-a (Cheyennes) Kl'-nong (Kiowas) Pa'-gu-nav-u (Indians of Oregon) Pa-gan'-to-ro (Live in stone houses) Wa-rai'-tsi (Live on black seeds) Pan-pl-gin-im-i Pak-I-hu Pa-rl'-a-Ner-i-ka (Modoc) Pa-hu-ka-ijm-tav-ich Sai-du'-ka I-shi-sha-wa (Diggers) Ta-bting The drummer Little Rabbit Good Utes Dirty Utes Eat Dogs Buffalo horns Quarrelsome fellows Fog Indians Fighting men [No term given] Scalpers Scabby men The hunters Those who wear long beads [No term given] The divided people Half breed Nevada Shoshoni Tales [MS 832, folder 9] ORIGIN OF THE SEASONS The Coyote was about to make moons; as many for each season as he had toes, fingers, eyes, ears, tongue and teeth. And the snake, night hawk and others did not like it as the season would thus be too long (Reasons are given in long detail at the grand council of the ancient animals). The coyote goes to his home for his pipe and tobacco and while away nighthawk makes moon. Disappointment of coyote when the people will not assemble for the big smoke to make the moons. The year has four seasons and begins in the spring.'^^ Pai-hi-yu ta' ma mia Pai-hi-yu tats a ma mii'-a Pai-hi-yu gii va-ma mu a Pa-hi-yu tom ma mii a 3 Spring moons 3 Summer moons 3 Autumn moons 3 Winter moons [CANNIBAL BIRD] [MS 832, folder 9] The ancient eagle caught two men one in each hand and carried them away out to the sea and landed on an island. And the eagle tore out the entrails of one of the men and commenced to drink his blood. Now whenever he held up his head to swallow, the living man put an arrow point into the blood of the dead man and so the eagle drank many arrow points. At last they made him sick and he flew up to the sky. But they killed him and he fell. Then the man looked about and found the home of the Eagle and his mother was there. And when he had told his story, she said, " M y boy was always bad and eats men. Do not fear me." And she cooked him a supper of ducks eggs. And he slept. The next day she made him a boat of the wing of the dead eagle and put wood in it and meat and eggs and fish and gave him fire on his boat and called up the West wind to blow him home and he was one month on his journey to the land. When he arrived he came upon one of the Water- guards^^^ who put him up on a post and told him to stay there and when the others came the Water guards took him under their care; and they made him a pair of mocassins, leggins, shirt and gave him a bundle of sagebrush bark tied up in which to carry fire. And they told him never to travel by night but to stop early and build a fire around him to keep away the evil people who would try to kill and eat him. At the end of his first journey he built a fire in a circle and remained in a circle and the buzzards came in the night and many were killed by the fire and when daylight came all the living buzzards flew [away.] At the end of the second day's journey he came to a cave and built a fire in front to protect himself and the woodpeckers came and many were killed in the fire. All the living flew [away] when daylight came. On the third day he came to a deep caiion very dark and full of snakes. And he could not see his way. But the owl was in there and whenever the owl cried it made a whirl wind and lightning and by the flash of light he was able to go a little way. In the darkness the snakes hissed and bit him many times and tore his leggins to shreds. And so he passed through the canon by stages after lightning flashes made by the owl on to the hills beyond, where he camped for the night but he did not make a fire for the water guards had told him he need not make a fire after he had passed the canon. The next morning he climbed the mountain on his way and looking into the valley below saw many fires and great numbers of the ant people. And when he came to the camp he found them roasting sheep, deer and rabbits. And when they had roasted the meat he saw that they only smelled the meat for they had no mouths. And that was their way of eating. And they gave him to eat and he put the food in his mouth and they were amazed and besought him to teach them to eat for that would be better. And he cut mouths for them with his knife and they did eat like him and were glad.^"^ The Ancient Eagle had a great corral made of logs and he was wont [to] make Buffaloes: A male of the dung of the male A female of the dung of the female A calf of the dung of the calf 270 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 And the Coyote was envious and thought to kill the eagle and own his corral. First he killed the Eagle's son by witchcraft. And the Eagle's son's mogia^^^ flew to the sky and became a Hawk. Then the Eagle was killed and his mogia became the present Eagle. But the Coyote could not make any more buffalo and there was none in the country since that time.^^^ NEW VERSION OF RABBIT KILLING THE SUN The two brothers go from mountain to mountain. At last [they] come to the edge of them and shoot at the sun all the arrows in four quivers owned by each; eight in all. Finally the rabbit shoots this fire drfll and kills the sun. They had previously made caves in the Ice, the elder with a crooked entrance, the younger with a straight entrance. The younger was burned up. He took out the gall of the sun and made the present sun, and from the tripe made the moon and a frog jumped on it and carried his rabbit robe. Before this time the sky was low. Rabbi t lifted it up. And before, the sun went around when he pleased. [Illegible] sun when the Rabbi t comes out from his Ice cave to see if the earth has cooled from time to time. The return marked by the same feats as in the Nu-mu version; the sun is angry at the death of his brother. ^ ^^ [FESTIVALS] The festivals for rain, snow, hunting festivals. Generally governed by priests.^^^ Ni Kai-yu Ta-ka-su-wun-ta-ni-kak Pa-i-mun-ta-ni-kak Ta-ni-ka-gu-tu-ka Ta-ni-ka-gu-kwa-cup Un-da-bic-nu-kun Ta-mun-i-nu-kai-tu Tats-un-nu-kai-yu Yu-va-ni-kai-yu To-mo-ni-kai-yu Nik-ko-ni-a-gunt Festival Snow festival Rain festival Hunting festival Hunting festival War festival Spring festival Summer festival Autumn festival Winter festival The Singing Master [MISCELLANEOUS VOCABULARY] Cu-au'-wa Sik Nu Nu-mu Po-ha-gunt Mo-go-a Cu'-un Tai'-vu Kwi-ni tai-gwun-ni Pa'-vo-go-nai Du-ga-hai Si-nu-mu-si Kivi-na Ic It'-za' Pa'-vi-hi-au Medicine bag Medicine practices Doctor Spirit of the liver^^" The spirit of the head White man Chief, as he existed in old time (I think this means Eagle Talker?) Lizard Woodpecker Large ants Eagle Big Wolf Coyote The Water guards The two boys that went around the world guarding the waters and building the mountains that keep away the sea. '^^ [Miscellaneous Ethnography and Vocabulary] [ORIGIN OF MENSTRUATION] Coyote was sitting by the fire with his sister Ca-ma- pu-a and he caused his nose to bleed and spilled the blood on the ground and he said to his sister, "Your blood is on the ground," and she denied and he still insisted. Made her live apart for five days. Since then women have had menstrual periods. And their men­ strual blood has been poison to men.^" [CHILDBIRTH PRACTICES] When a child is born the man plunges into the water. At daybreak he goes east about a mile and makes four piles of sagebrush in a line. At evening he goes west and makes four piles of sagebrush in a line and does this foi twelve days and each day he makes arrowheads and gives them to his friends. The woman must eat no meat for one month. ^ ^^ Northwestern Shoshoni Vocabulary [MS 835-a] Persons ar Tam'-up-its Waip Tso'-go-pits Hur'-bi-tit'-si Tu'-i-vits Tu'-i-nip Naip-vi Wag'-o Tai'-vu Niim Pam'-pi Pam'-pi Ko'-vi Un-gai' Pu'-i Pu'-ru-si, and, Gaimp Pu'-ru-si Naink Naink'-a-tain Mo'-pi Mo'-vi-ter'-u-win id Parts of the Body Man Woman Old man Old woman Young man Boy Gid Infant White man Indian Head Hair Face Forehead Eye Eyebrow Eyelash Ear Entrance to ear Nose Nostril THE CENTRAL NUMA 271 Un-timp' Tam'-un Aik" Mo'-tso Un-gip'-i-ko To'-yump Go'-ich Wo'-yo-runk Na'-na-meu Un-so'-up Um-pi' Bu-ra Un-glp' U-ma'-tun (joint) Maw Ma'-pu Ma'-tiik Mu-tu'-vi-gunt Ma-tu'-a Ma'-siik Ma-sha'-to Num'-gup Shop Kaw'-i Aw Pin'-gup U-ma'-tun (joint) Namp Tap'-i-ko Ta'-tok Ta-to'-a Ta'-suk Ta'-shi-to Pi'-tuk Tso'-nip Peup Mouth Teeth Tongue Whiskers Chin Neck Throat Adam's apple Body Shoulder Heart Arm Elbow Wrist Hand Palm of hand Thumb Three first fingers Little finger Fingers Finger nails Breast Belly Intestines Leg Leg above knee Ankle Foot heel Heel Big toe Little toe Toes Toe nails Rump Bone Blood Implements and Utensils Numerals Su'-ma One Wa'-tu Two Pait Three Wot'-su-it Four Mon'-o-git Five Na'-vait Six Tat'-su-it Seven Na-wot-su-it Eight Sho-mo-wu'-mu-hunt Nine Shu'-ma-ha Ten Su'-ma-mun-to'-i-gunt Eleven Wa'-tu-mun-to-i-gunt Twelve Pai'-tum-un-to-i-gunt Thirteen Wot'-su-mun-to-i-gunt Fourteen Mon'-o-gi-mun-to-i-gunt Fifteen Na'-vai-mun-to-i-gunt Sixteen Tat'-su-mun-to-i-gunt Seventeen Na-wot'-su-mun-to-i-gunt Eighteen Sho-mo'-wu-mun-to-i-gunt Nineteen Wa'-ha-su-i-mun-to-i-gunt Twenty Pai'-hai-su-i-mun-to-i-gunt Thirty Wot'-su-i-mun-to-i-gunt Forty Mon'-i-gi-mun-to-i-gunt Fifty Na'-vai-su-i-mun-to-i-gunt Sixty Pi-a-shu-i-mun-to'-i-gunt One hundred Wa'-tu-pi'-a-shu'-i-mun-to'-i- Two hundred gunt Pok U'-na-ru Ta-ka'-ni-tsa-shau'-ai-nump Ma-na'-si-a Nau-pi'-ga-wu-shop Wi'-hup Hu'-un Ho'-ait Nav'-a-go-wish U-nau-hu-tump Tum'-pi-sain-a-ga K6n Wos Nat'-si-tu-ya Au U-na'-tsi-to Pi'-a-tso Arrow Arrowhead Arrowhead—tool for making Arrow, feathers on Arrow, notch in end of Awl Axe Bow Bow string Bow, sinew on back of Bridle Basket for holding baby Basket Comb Cup Cane, a walking Shells of which ornaments are made Weber River Ute Vocabulary [MS 836-e] Salt Lake, Fall of 1877 Tai-nup Waip Tso-go'-puts Hu-wit-jots Tu-i-vits Nai-vi Tu-at-si Pai-zits Ti-a-pu-its Kwi-wot Kwa'-po-at Na'-na tsu-go-puts Nan-he-vi-jots Na-sa-ga-pu Ta-ga-pu-waip Pam-pi Pam'-pe Ku'-a Ko-vwe Mu-vi-mo-tso Kai Pu'-i Tu-pu'-i Pu'-vu-siv To'-so-pu-ur Kai-va Tum-pwu-u-pop Tum-pwu-u-kunt Nun-ki-pi-kwis Nun-ki Nang-ki-tain Ma-nung'-ga-chi-tu-ak Nung-ki-mai-i-nun-ki Mu-vi Ta-mu'-tin-nu Mu-vin-tain Mu'-vi-nats-aik Nung-ki-kwa-nuk Mu'-vin-to-na Man Woman Old Man Old Woman Young man Young woman Boy Gid Infant Widower Widow Bachelor (old) Maid (old) Man, children all dead Woman, children all dead Head Hair Crown of head Face Mustache Forehead Eye Pupil of the eye Upper eyelash Lower eyelash Eyebrow Upper eyelid Lower eyelid Lower part of ear lobe Ear Opening of ear Perforation in ear Back of ear Nose Ridge of nose Nostril Septum of nose Inner groove of ear Perforation of septum of nose 272 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Nung-ki-to-tsa Ta-a-sav Mo-tso Tum-pai' Tan-guts'-chu-kop Tan-gup-in-gwish Ta-ma Aikh Kan-ku-na-tsaip Ta-a-vim ta-ma A-rai-u-kunt Sho'-kop Ma-dus Yum-put Ta-we'-yu-tung-ain Ku-pin-go To-yo Gu'-ich-po-to-ni Ta-ant' Taik Nin-nap' Kin-na-pi-chup Pi-chi'-ko Upper part of lobe of ear Cheek Beard Mouth Upper lip Lower lip Tooth Tongue Inner surface of lip Double tooth Tooth ache Saliva To spit Palate Throat Chin Neck Adam's apple Shoulder Shoulder blade Breast of a man Breast of a woman Nipples Tun-tsi-ump Shap Yam-a-ga Ta'-na-sho-taing Tso-up Kip Ta-mau'-wiuts Ta-mau-wi-at Mo Mut'-tu-vwan Mu'-kwai Mut-tok Mut'-tsits-chuk Mu-tiv-i-nant Mii'-to-a Mu-ti-mots Mus-si-du Na-tsi-mi-na Mon-te-ro-ti-gwa Pl-tuk To'-hop Ta-nup Ta-o' Hip Belly Navel Arm-pits Arm above elbow Elbow Arm below elbow Wrist Hand Palm of hand Back of hand Thumb First finger Second finger Third finger Small finger Small finger nail Finger knuckles Knuckles on back of hand Rump Leg above knee Knee Leg Comparative Philologies Pa-vi-o-tso and O-rai bi [The Paviotso material is derived from MSS 822 and 832; the Oraibi material from MS 836-g. English equivalents have been added in the left-hand column. Note that the list of English words follows that in Gibbs (1863)]. Man Woman Boy Gid Infant Father (m.s.) Father (w.s.) Mother (m.s.) Mother (w.s.) Husband Wife Son (m.s.) Son (w.s.) Daughter (m.s.) Daughter (w.s.) Older Brother Younger Brother Older sister Younger sister An Indian People Head Hair Face Forehead Ear Eye Nose Mouth Tongue Teeth Beard Neck Arm Hand Fingers Thumb Nails Body Chest Belly Pa-vi-o-tso Ma-got'-ni I'-to-wa Tu'-a I'-na I'-na I-vwi'-a I-vit'-si I-go-ma In'-no'-ti-gwa I'-tu-wa I'-tu-wa I-vwot'-si I-vwot'-si I'-va-vi I-wung-a I-ha'-ma I-va'-ni Na'-na I'-wop I'-a I-na-ha I-pu'-wi I-mu'-vi I-gi'-ba I-i-go I-tu'-ma I-mi-su'-i I-go'-ta I-ma'-kov I-ma'-tok I-nung'-av I-co'-hi O-rai-bi Ta'-ha Wu'-ti Ti-o-hy-a Ma-na'-yu I'-na I'-na I-u'-ga I-u'-ga Kong'-ya-too Ne'-ma-ta I'-U I'-ti I'-ti-i I'-ti-i I-wa I-tup'-ko Yu-ko'-a-ha I-shi'-wa Ko'-ta He'-mi Tai'-yu-wa Ka'-la Na'-ha-tu Pu'-shi I-a'-ka Mo'-a Laug'-yi Ta'-ma So-wi'-chim Ko wa'-pi Mook'-te Ma-lack Wi-com'-a-lach Sho'-ki Tau-wich'-ka Po'-no Female breasts Leg Foot Toes Bone Heart Blood Town, village Chief Warrior Friend House Skin lodge Kettle Bow Arrow Axe Knife Canoe Moccasins Pipe Tobacco Sky Sun Moon Star Day Night Morning Evening Spring Summer Autumn Winter Wind Thunder Ligntning Rain Snow Fire Water Ice Earth, land Sea River Lake Valley Prairie Hill, mountain I-pi'-tsa I-gu'-gi I-vu'-a No'-vi A'-ti Po'-mosh Mo'-ko Pa'-mu To-go'-pai-nav Ta'-vwa Mu'-ha Pa-tu'-suv Hi'-gwop Ti-gwi-kwi-siv Pa'-u-nav Nu-wav' Ko'-so Pa Pat'-si-guv Heijp Pa-niim Kaiv Po'-hu Ho-kya Ku'-ku Ku'-ku-bush-i Yu'-ka I-mong'-wa Ung'-wa I-kwa'-chi Ki'-hu Au'-a-ta Ho'-ha Pi-kang'-wa To'-chi Ch5ng'-o To-kwi'-pels Ta'-wa Mu'-yan-wa Sho'-ku Ta-wa-na-wi'-ta Mi'-hi To'-ti Ma'-shi-pi Ta Ta'-la Ya'-ta Yo'-hi U-ma Ta'-lo-wi-pi'-ki Yo'-go-va Nu-va Keu'-i Pa-tush'-ing-wa Tu-wa'-kach-i Pa'-tu-pa Shu'-i-tich-kwa Tu'-tu-kwi 273 274 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Island Stone, rock Salt Iron Forest Tree Wood Leaf Bark Grass Pine Maize Squash Flesh, meat Dog Buffalo Bear Wolf Fox Deer Elk Beaver Rabbit, hare Tortoise Horse Fly Mosquito Snake Rattlesnake Bird Egg Feathers Wings Goose Duck (mallard) Turkey Pigeon Fish Salmon Sturgeon Name White Black Red Light blue Yellow Light Green Great, large Small, litde Strong Old Young Good Bad Dead Alive Cold Warm, hot I Thou He We Ye They This That Tu'-bi Hap A-no'-ka Wa'-hav Pa'-wap A-tu-ku Tu-ish Ko-tsu Pa-ru'-a I'-sha Wang'-i Ti'-hig Pa-ti'-hig Ko'-hi To-ha'-kum Ti'-hig Mo'-i-vi Ma-pong'-i Pa-ho'-ag To-g5k' Pu'-hi U-wa Sho'-sho Ko'-ho Ti'-shuk-a Sho'-ki Ka'-yu Pa'-tung-kwi "Shi-kwa Po-ko Mou-chi-ra Ho-man'-wa I'-sa-wa Shi-kya'-tai-yo So-wing'-wa Chu-chu-la Chu'-a Na'-hu Pa'-ki-wa To-hai-gwa i'-gya To-gwai'-gya At'-sa-gwai' Tu'-kwi-tsi' O-ha-gwai'- Po-hi-gwai' Pa-vai'-yu Pi'-shai Shi'-tai Ni Eu Ma-su Ta'-nish Um'-mu I'-shu O'-o -gya -a -gya -gya Ko'-a-cha Kwiin-bi Pa-lung'-a-pa Shok'-wa Shang'-5p Mo-king'-a-pa Ya'-si-yo'-ka Hi'-sha U'-i-tuk-a Chai'-yu Lo'-lo-mai Ha-hi'-ni Mo'-ki Ka'-tu-i Yo'-ho U-tu'-hu Nu U'-mi Pam'-i I'-ta-na I'-ma-a I-i Mi'-wa All Many, much Who Far Near Here There Today Yesterday Tomorrow Yes No One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Twenty Thirty Forty Fifty Sixty Seventy Eighty Ninety One Hundred One Thousand To eat To drink To run To dance To sing To sleep To speak To see To love To kill To sit To stand To go To come To walk To work To steal To be To give To laugh To cry Ti-kau' Ni'-ya Ti'-ni-kwa U-wi'-ka Yar'-u U-wu'-ni Pats-a-tu-a Mi'-a Ti'-rik I'-shup (?) Su-ai Ya'-gai Sho'-sho-yu Ka'-ta Pu-ha'-ki Ya'-va-kai Hai'-po-a I-ip'-a I-ip'-ka-ta Shu'-kye Le'-gum Ta'-hu-ma Na-la-yu-ma Chi'-not Na'-va Chong'-a Non'-ul Pe'-put Pa'-kut Pa'-vish E'-sha Shu'-net Pa-kut shi'-kai-ta Lip shu'-net Paip-shu-net Na-lip shu-net Chi-not shu-net Tiim-wit-ta Hi'-hi-ku War'-ri Ti'-va Tan'-lau Pu-wi Lul'-a-bai Tai-i-ta Ni-no' Ka'-tup-a Wa'-nu Ha'-mi Pi'-o-ni Wai'-ma Tu-ma'-lai-i-ta A-yung'-wa Na'-ni Na'-na-ni W i - m i - n u - i n t s a n d K a i - v a v - w i t s [The "Wi-mi-nu- in ts" mater ial is taken from M S 2264, " T a b u a t s U t e , " a dialect spoken by the band of Nor thern Ute with whom Powell wintered in 1868-69. T h e " K a i - vav-wits" mater ial is taken from M S 1491 and is from the Ka ibab dialect of Southern Paiute. English equivalents have been added in the left hand column. Note that t he list of English words follows that contained in Gibbs (1863).] COMPARATIVE PHILOLOGIES 275 M a n Woman Boy Girl Infant Father (m.s.) Father (w.s.) Mother (m.s.) Mother (w.s.) Husband Wife Son (m.s.) Son (w.s.) Daughter (m.s.) Daughter (w.s.) Older bro tiler Younger brother Older sister Younger sister An Indian People Head Hair Face Forehead Ear Eye Nose Mouth Tongue Teeth Beard Neck Arm Hand Fingers Thumb Nails Body Chest Belly Female breasts Leg Foot Toes Bone Heart Blood Town, village Chief Warrior Friend House Skinlodge Kettle Bow Arrow Axe Knife Canoe Moccasins Pipe Tobacco Sky Wi-mi-nu-ints Tau'-wuts Ma'-muts Ai'-pets Na'-tsits Mi'-a-pits Mu'-a Mu'-a Pi-an Pi-an Ai-na'-pu Pi-yu'-an To'-ats To'-ats Pat'-suts Pat'-suts Pa-vits Skaits Pa-tsits Na'-mits A-want'-ne Tu'-tsuv Tu'-tsu-vuv Ku-wuv Mu-tiik'-uv Nek-au'-uv Pu-Iv Mu-wi'-tump Tum-pap' Au-wemp' Tau-wemp' Miin-su'-ka Ku-rap' Pu-rap' Mu'-ump (or L'ph) Ma'-siiv A-wa'-ta Si'-sump No'-wav Pip Sa'-pun Gu-ijvc' Ne-pav' Ta-suv' U n v P ip Pu'-ap Ni'-av Su'-its um-pa'-a (young talker) K a n Pa-pu'-nits A-chits U Kwi-pcl'-lum Wich Pat'-sun Chots Kwap Tu-yu'-pi-av Kai-vav-wits Tau-wots' Mau'-mats Ai'-pets Nain'-sits Ung-ka'-ri-shets Mo'-an Mo'-an Pi'-an Pi'-an Ku-ma-ru-wiv Ping-wa-ru-win To-at'-sun 'To-at'-sun Pan-ku'-lsin Pan-ku'-tsin Pa-vi'-tsin Tsi-hai'-tsin Pa-lsi-tsin Na-min-tsin Nu-ints, Num Nun-wu'-wa Tu'-tsuv Tu'-tsi-nuv Ku-wuv Mu-tuk'-uv Nun-ka-wav Pu-Iv' Mu-wi'-tump Ta-gai-yu-ni Au-gwemp' Tau-womp' Mun-sup' Ku-rar'-u-nan Pu-rav' Mu-Qv' Ma'-suv Ma-to-gwum Ma-si'-nump Ma-gu'-uv Sa-wi'-av Pits G u'-av Nain'-pav Ta-suv U v Pip Paup Ka-niv' To-gwin'-tum Mu'-kwi-gunt Ti-glv' K a n Pam-pu'-ni Ats Kwi-o Kwi-pcn'-uinp wets Pats Chongts Kwop To-gum'-pai-av Sun Moon Star Day Night Morning Evening Spring Summer Autumn Winter Wind Thunder Lightning Rain Snow Fire Water Ice Earth, land Sea River Lake \'all(y Prairie Hill, mountain Island Stone, rock Salt Iron Forest Tree Wood Leaf Bark Grass Pine Maize Squash Flesh, meat Dog Buffalo Bear Wolf Fox Deer Elk Beaver Rabbit, hare Tortoise Horse Fly Mosquito Snake Rattlesnake Bird Egg Feathers Wings Goose Duck (mallard) Turkey Pigeon Ta'-vi Mu'-to-ats Po-at'-siv Ta'-vi 'Tu'-gun Wcch-hus Ta'-vi-a-kwc Ta'-mun To'-ats Slue Stu'-i U-nQnl'-ni U'-wcn K u n Pa Ku-ruv'-e I a-wu'-tsi-va Pa-ga'-res Put-so-um Tu'-puts O'-vup To-gun'-to Pe'-e Sa-rlts Kats Kwi-a'-gunt Go'-go-w6ts * Pau'-wints Tsok'-um Ka-vwa' To-gwav' Ta-vwi Mu-u-tots Pu'-tsiv T a v To'-gwun E-chuk Ta'-nun Tots Gu'-wun T o m Ni'-urt U-nu'-mu-int Un-kau'-kwi-shai U-wur' Nu-wav' K u n Pa Ti-ush'-kunt Tu-wip' Si-chom'-pa No-kwint Pa'-ka-ri-ri Gu-av Ti-rav (plain without timber) Kaivw Tump U-av' Ko-kwop' Nun-kok' A-si'-yak U-gu'-siv U-imp'. Ko'-mi To-kwav' Sa-rlts' Kuts Kwi'-ats Shin-au'-av (large' Go'-go-wo-tsi (small) Un-si'-ats Ti-ats Pa-ri'-a Pa'-wints Ka-mu Ka-vwa' Mo'-pits Mo'-avw To-go'-avw Wi-chits Nu'-pa LI'-si-av 276 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Fish Salmon Sturgeon Name White Black Red Light blue Yellow Light green Great, large Small, little Strong Old Young Good Bad Dead Alive Cold Warm, hot I Thou He We Ye They This That All Many, much Who Far Hear Here There Today Yesterday Tomorrow Yes No One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Twenty Thirty Forty Fifty Sixty Seventy Eighty Tsok-ats To-kwar Un-ka-at Tsou-wa'-gat Ga'-cQt Tsou-wa'-gat A-wot Mi'-a-puts Tiimp Av Ki'-um E-chuk U-wa Kuch Su'-yez Wai-en Pai-en Whot-su-en Mon'-i-gin Na'-vi-en Na'-vi-cha-ven Wau-chau-en Su-wa'-ro-um-so-in To-wem-so-en So-kuts-spin-kwa Wa-kuts-spin-kwa Wom'-so-im Pai'-em-so-im Whot-so-em-so-em Ma-lu-ga-to-um- so-im Na-va-en-im-so-im Na-va-cha-va-to- im-so-im Wau-cahu-to-a- so-im Ni-a To-sha-gar To'-kwar Un-ka'-gar Shau-wa'-gar Wa'-kar Shau-wa'-gar A-vwot' Mi'-ats Shi-gunt; Ma'-ri-ent Na'-op Pi'-shots Ut U-wu'-pu-ni I-au'-kwi Spai'-ai Ka-to'-ro-o-tsi Nu-ni Um'-wi Ing'-ai (he present) Mong'-ai (he absent) Tau-wai Mijn-wi I'-mu (present) \ Ma'-mu (absent)/ Inch Mart Ma-nu-ni Ung'-ai Mi-o'-ni Ma-ma'-ni I'-va Ma'-va Av-tav-wi Ku-aung Taik U'-wa Kuch Su'-yez Wai'-yu-ni Pai-yu-ni Wot'-so-i-ni Mon'-o-gi-i-ni Nav-ai-yu-ni Na-vai'-ka-vai-hu-ni Wa-wot-su-i-yu-ni So-wa'-ra-um-su- yu-ni Tom-su-i-yu-ni So'-kuts spin'-kwa Wa-kuts spin-kwa Wom'-su-i-ni Pam-su-i-ni Wot-so-um-su-i-ni Mon-o-gi-su-i-ni Na-vai-um-su-i-ni Na-vaik-a-um-su-i-ni Wa-wot-so-um-su- i-ni Ninety One Hundred One Thousand To eat To drink To run To dance To sing To sleep To speak To see To love To kill To sit To stand To go To come To walk To work To steal To lie To give To laugh To cry So-wa-no-um-so-im To-ka'-va I-vi-van To-w6k We-pa' Ni-ke Pu-i'-ga Um-pa Mai Pu-kai' Ka'-ri Wu'-ni I-yung-i Ki-ant-ni Ya-gai So-wa-ro-um-so-in- su-i-ni Ma-su-in su-i'-ni Ma-su-ma-su-im- su-i-ni Ti-kai' I-vi' Pu'-yai We'-pa-ga Kai Hu-pwi' Um-pa'-ga Mai Pi-a-mots Pa-kai Ka'-ri Wu-ni Pai'-ki Pa-gai-ni I-yung-i Tu-wish'-a-rai U-mun'-chi-gai Ki-yung'-ki Ya'-gai Nu-a-gun-tits and Chem-a-hue-vis [The "Nu-a ' -gun- t i t s" terms are Southern Paiute, bu t they do not wholly derive from either MSS 1491 or 1493, and may be from a mansucript no longer in the collection, or from a source other than Powell. T h e probable source of the Chemeheuvis terms is a manuscript listed by Pilling (1881, p . 574) as Powell's "Vocabu la ry of the Tan taqa i t s (Shimawiva) ," also no longer in the collection. English terms have been added in the left-hand column. Note tha t they follow Gibbs (1863).] Man Woman Boy Girl Infant Father (m.s.) Father (w.s.) Mother (m.s.) Mother (w.s.) Husband Wife Son (m.s.) Son (w.s.) Daughter (m.s.) Daughter (w.s.) Elder brother Younger brother Elder sister Younger sister Indian People Head Hair Nu-a'-gun-tits Tau-wots' Ma'-mau Ai'-pets Nain'-sits Ung-a'-pits Mu'-an Mu'-an Pi'-an Pi'-an Ku-mun' Pi-won' Tu-wun Tu-wun Pats'-un Pats'-un Pa'-vin Tsu-kain' Pats-in Na'-min Tau-wa'-neu Nu'-wu To'-tsin Cho-pi'-wam Chem-a-hue-vis Tan-ta-waits Tau-wots' Ma'-mau Ai'-pets Nain'-sits Neu To'-tsiv To-tsi-vav COMPARATIVE PHILOLOGIES 277 Face Forehead Ear Eye Nose Mouth Tongue Teeth Beard Neck Arm Hand Fingers Thumb Nails Body Chest Belly Female breasts Leg Foot Toes Bone Heart Blood Town, village Chief Warrior Friend House Skin lodge Ketde Bow Arrow Axe, hatchet Knife Canoe Moccasins Pipe Tobacco Sky Sun Moon Star Day Night Morning Evening Spring Summer Autumn Winter Wind Thunder Lightning Rain Snow Fire Water Ice Earth, land Sea River Lake Valley Prairie Mu-ta'-kum Nun-ka'-vwun Pu-im' Mu-vim' Tum-pam' A-gom' Tau-wam' Ku-ram' Ong'-a-viim Ma-6n' Ma-to'-wum Nung-a'-vum Sa-pUm' Pa-him' Yu-um' Nam'-pam Ta'-shum To-gwo'-in-tum Pi-u'-ma-unt Ti-gi'-vin K in Pam-pu'-ni Ats Huv Wu-kav'-i-va-nump We Pa-gap' Chong-op' Ko-op' To-gwum'-pai-av Tu-vap'-uts Mi-er'-ro-o-pits Pu'-chiv Tav-ai' To'-gwun Eu'-chuk Ta-nun Tats Yu'-van Tom Nu'-ai U-wa'-ra-ya'-gai U-wa-ra-to-nai' U-wai' Nu-wav' KQn Pa Pa-ru-a-shump Tu-wip' Su-chip' Nu-kwi' Pa-ga'-ri-rlr Yu-av' Mun-ta'-kuv Nun-ka'-vuv Mu-wip' Tum-pav' A-gomp' Tau-wamp Pu-rap' Ong'-a-vuv Mo-6v' Ma-suv Ma-tov Ma-tsit'-sump Nung-a'-kun Sa-pijv' Piv Yu'-uv Nam'-pav Ta-suv Pam-pun' Ats Hu Wu-kav-i-va-nump Wi Pa-gap' Chong-op' To-gump' Tav-ai'-puts Mi-er'-ro-o-pits Pu'-tsiv Ya-y a'-ga Un-ka'-wa-sa U-war' Nu-wav' Pa-ru'-ush-up Hill, mountain Island Stone, rock Salt Iron Forest Tree Wood Leaf Bark Grass Pine Maize Squash Flesh, meat Dog Buffalo Bear Wolf Fox Deer Elk Beaver Rabbit, hare Tortoise Horse Fly Mosquito Snake Rattlesnake Bird Egg Feathers Wings Goose Duck (mallard) Turkey Pigeon Fish Salmon Sturgeon Name White Black Red Light blue Yellow Light green Great, large Small, little Strong Old Young Good Bad Dead Alive Cold Warm, hot I Thou He We Ye Kaivw Teump O-av Ko-kwop' Non-gok' A-si-ok U-gwIv' Yu-wimp' Hau-wip' To-ko'-av Pun-gots' Kuch Pa'-pau(?) Shin-av' Yu'-pats Tu'-i Pa'-ur-i I-pi'-na Kam Wa-u'-ruv Mo'-pits Mu-u-av Kwi-ats (?) O-lo'-ga Wi-chits No-pav'-i Pi-chiv' Hu-van'-unk Pa'-guts Ni-a To-sha-gar To-ka-gar Un-ka'-gai Sha-wa'-gai Wa-sha'-gai Shan-wa'-gai Ho-kun'-tin-ni Mi-au'-puts Mu-chun'-tun E-tump' Ai'-i U-wu'-pu-ni Ya-ai'-kwi Shu'-ai Ko-to'-tsi Au-ni U-mi fing-ai (he present) [Mong-ai (he absent) Tau Mu-ni Pun-kuts'(?) Pa-pau'(?) Shin-av' Un-seu' Teu'-he Pa'-ru-i I-pi'-na Kam Wa-u'-rup Mo'-pits Mo-av Kwi-ats (?) Wichits Pa-gu'-its To-sha-gar To-ka-gar Sau-gwa-gar Wa-sha'-gar Sau-gwa'-gar 278 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 T h e y Th i s T h a t All M a n y , m u c h W h o F a r Nea r H e r e T h e r e T o d a y Yesterday T o - m o r r o w Yes N o O n e T w o T h r e e Fou r Five Six Seven Eight Nine T e n Eleven Twelve T w e n t y T h i r t y For ty Fifty Sixty Seventy Eighty Ninety O n e h u n d r e d One- thousand T o eat T o dr ink T o run T o dance T o sing T o sleep T o speak T o see T o love T o kill T o sit T o s tand T o go T o come T o walk T o work T o steal T o lie T o give T o laugh T o cry / l - m e u (present) \ M a - m c u (absent) I nch M a r Ma-no ' -gwa A-vwan ' Ung ' - a i Mi-o ' -n i Man-sa ' -a-chi iv I-va M a ' - v a Avw K e u - u v ' Ta ik U ' -cu K u c h Shu ' -yus W a ' - h a i Pa i ' -ha i ' Wot ' - t su Mon-i-gi Na-va i ' Mu-kwish ' Nan ' - t su- i Yu-i ' -pai Ma ' - shu Sho'-kus-sping'- ku-a Wa ' -ku t s sping ' - ku-a Wa ' -ma- shu Pa i ' -ma-shu Wot ' - su -a -ma-shu ' Mon- i -g i -ma-shu ' Na ' -va i -ma-shu ' Mu-kwish ' -ma-shu ' Nan ' - t su ma-shu ' Yu ' - i -pa i -ma-shu ' Ma-shu ' - a -ma-shu ' Ma-shu ' - a -ma-shu ' - u-ma-shu T i -ka i ' I-vi ' no ' -kwi Nu-ka i Hu-wi ' - to- i H u - p w i ' U m - p a ' - g a i M a i Ai ' -an-wi Ka ' - r i W u ' - n i Pai-yu'-ki Pa ' -ga i M a n ' - i k U-yung ' - i K w i - t a n ' K i -an ' -n i Ya ' -gai Shu W a ' Pai'- Wot '-ya -hai -i -su M o n ' - u g N a v M u - '-a •kwish' Nan t s Yu-i M a ' Sho ' W a ' W a ' Pai- W o t • p ' -su -kus sping '-ku-a -kiUs sping ' -ku-a -ma-su ma-su -su-a-ma-su Mon'- i -gi-ma-su Nav M u - N a n Yu'- M a - M a - a- -ai-ma-su kwish-a-ma-su -su-ma-su •i-pa-ma-su su ' -a-ma-su su ' -a-ma-su ' - ma-su T r a y , beautiful t ray T h e coarser t ray Bread Knife Corn , maize Sweet corn T o gr ind corn W a t e r j u g W a t e r ja r , large Ea r then bowl Ea r then soup bowl Beans M a n W o m e n W a t e r Girdle for women Pa in t T o sing T o talk Boy Girl Fa the r M o t h e r H u s b a n d Wife Son Young lady Brother Sister Head H a i r Face Forehead Ear Eye Nose W h a t is the n a m e Here T h e r e Here or this This T h a t T h e This or tha t M o u t h T o n g u e T e e t h Beard Neck H a n d Fingers T h u m b First finger 2 and 3 fingers Litt le finger Nails Breast Belly Shoulders Back Breast, female H e a r t Shinumo Language [MSS 1794, NO. 6; 836-g] Po ' - ta Chi-ku'-wut Pi'-ki Po'-gu Ka'-yu Sa-wa'-ka-chi New-mum Chi-kau'-ki-so Kan'-i-pi Shi-wa Chi-kap-ta Pa'-pa Ta'-ka Nu'-hi, Wu-tuh Ku'-i Kwo'-wa Shu'-a Tau-tan SuT-a-bai Ti-o'-yha Ma-nau-ya I'na In'-ga Koang'-ya-ta Ne'-ma-ta I-ti Ma'-na I-wa'-wa Ka'-ka Ko'-ta Ho'-mi Sai-yu-na Ka'-la Na'-ka-tu Pu'-shi la'-ka Hing ma chi Ye'-pe Ai-ya'-mo A-ki' I'-i Ha'-ki Chom'-o-ni A-ya Mo'-a Sang-yi Sa'-ma So-wi'-chim Kwa'-pi Mok'-tc Ma-lach' We-comb ma-lach We-pam ma-lach Ma shaut-pi ma-lach Cha-comb ma-lach Sho'-ki Sau-nlh'-ka Po-no Shi-kya'-ka-gi Ho'-ta Pi'-hu I nong'-wa COMPARATIVE PHILOLOGIES 279 Leg Foot Toes Bow Arrow Arrow Red peppers Blanket Water melon Pipe Sunflower Broom To sweep House Friend Cough To see Not to see To blow What did he say Squash Onions Wood To chop Blood House Ax Stone ax Take it Hand it here Sun Clouds Sky Stars Moon Night Evening Sunrise Noon Sundown Daybreak Milk way Spring Summer Autumn Winter Grass Little Big To die To sleep Snow Ice Hail ' Lightning Thunder Doorway Gun Awl I You He, she, or it All Young man Bachelor Ho'-kya Ku'-ku Ku'-ku-bush Au'-a-ta Ho'-ha U'-hu (this is Moki) Tsi-li' Ka-na'-lo Ka-wai'-wat-na Cho-6ng'-o Cho-ka'-kau Wu-si'-a Mus'-pa Ki'-hu I-kwa-chi U-ha-ha-ta Sa'-ta Ka-ta'-ta Hu kong-wa He kau'-kau Pa'-lung-kwi Shi-yu Ko'-ha Tu'-ka Ung'-wa Ki'-ha Pi-kan'-wa Pi-kang'-wa I Pong'-kwa Ta'-wa O-mau-wa To'-kwi-pul-lo Sho-ho Mu-yau-wa Mi'-hi Ma-shi-pi Ya-ma, sa-wai-yama Ta-wa-na-sha-vi Pa'-ki Ta'-la-va Shong-ni-ka Ta'-mung-a-va; Ta-myung-a- va Ta'-la Yas'-ta Yo'-ho Ti'-shuck Shi'-ha Sa'-ha Moa'-gi Pu'-wi Nu'-va Pa-tush'-ing-wa Sa-moa'-a Ta'-lo-we-pi Um'-ma Ni-nut'-spi U-mu'-ka-pi Mu'-chi Nu Um'-i I'-i I'-ma Ti-yu Shi-wa-ho-wa Man waiting to be married When? Where? Walk Sit down Now Past time Understand Not understand Buffalo Snake Rattlesnake Beautiful Cold Warm Thirsty To spit On Under West East South North Up Down Right hand Left hand Dog Peach tree Peaches Fish Stone To shoot To eat To drink Present tense Past tense Future tense To go (past tense) To go (present tense) To go (future tense) The Great man who led them a long time ago All gone Nothing One Two Three Four Five Six Seven Eight Nine Ten Eleven Twelve Thirteen Fourteen Fifteen Sixteen Seventeen Eighteen Nineteen Twenty Red Man'-kwa-chi He'-shut (?) Ha'-ko-mo (?) Wy'-ma Ka-tui-ni Pu-i Hi-shet (?) Tu'-hi Ka-tu'-hi Mu-shai-nu Chu'-chu-ta Chu'-a So-ma'-hin-ta Yo-ho U-tu'-hu Pa'-nuk-a-mo'-ki Tue'-ha Oan'-uk A'-tu-ki-uk Kwi-ni-wi Ta'-ti Te-vung-a Ho-po O'-nai Ut'-kyu-mi Pu'-tu-nuk Shu'-i-nuk' Poh'-koh Shu-pal'-ai Shi-paT Pa'-ki-wa O'-wa Mu'-a Tum-wet Hi'-hi-ku Sul ai-bai Pu-ai Sul-ai-bai yo Sul-ai-bai-ni In-ma' Ha-na' Tu-mai-a Ma-chi'-to Shu'-lau-wa Ka-hi'-ta Shu'-kya So'-yum Pa'-hyu-ma Na'-li-yu-ma Chi'-woat Na'-va Tchong'-a Non'-ul Po-put Pa-kat Pa-vish' E'-sha Pong-a'-kut Paa-pop Pap-chi-woat Shi'-a-koap Paua'-koap Pai'-a-koap Na-na'-koap Shu-net Pa'-lung-a-pa 280 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 White Black Blue Green Yellow To trade To purchase To run To strike Set down Thank you Stand up To drop To put down To throw down To put away (place) To hear To taste To smell To boil (of water) Cat Chicken Egg God Theater To dance Harvest plays, games Bad man Mad, vexed Bad Maybe Sick Rawhide Try it on (of a moccasin) Old Young To husk To lie No lie Truth Falsehood Mortar Pestle Fast Slow Continually, all the time Come Spindle To spin Wool Yarn Loom To weave To scratch Come here Go away Sit down Smoke Give it to me Hat To cry All to laugh One to laugh To rain In a little while Commence Ko'-a-cha Ku-im-bi Sock'-kwans Moa-klng'-a-pa Schang-a-pa Hu'-hi-a Tu'-hi Nas'-si U-wat'-ta Ka-tu-i Kwa-kwa' Wu-nup-tu Pu'-shi Ta'-vo Tu'-va Choa'-kyu Na-voa'-ta Moa-i-ta Sho-sho-mi Kwa-la'-la-ta Moa'-sha Ko-ak' Na'-hu Sho'-ta kwi-nung Ki'-va (hole in the ground) Ti-va Co-chi-na To'-goatch-tuk Chi'-va-uti He-hi-ni Pi-i' Tu-ti-a U-kosh'-in-kya Uk-pa'-ki Un-I-tuk-a Chai-yu Heu-tu-kii A chii-ta Ka-chu-ta A chal'-o-we Ka-chaT-o-we Ta-ta'-koa-li (for red Kwa-shi-a-ta Ki-ok'-i-tai, Te'-wip Hi'-pi-ni Se-cho-po Pi'-ta Pa-tyu'-kyi Tun'-ta Pu'-ha Toa-ni Ya-wi'-vi-o Pe'-a-kon-da Ka'-si Um-pa-o-ni Yu-pai' Ka-tu'-i Cho-cho-ni Ni-mok-ai' Pi-tong'-ok-chi Pok'-a-mi-ma Chu'-i-ti Na'-ni Yu'-yu-ki Hi-sha'-vo-ha-ki' Tai pepper) To write Where? When? How? Now Much Little Large A little To dream Wolf Fox Deer Antelope Bear Sheep High Low Male Female A wise man Fool Foolish Hard Soft Dead Alive Sharp To sharpen Full moon Gibbous moon Crescent moon To wash To swim To fall Doctor Lake The world Earth, ground Valley Mountain, high Mountain, low, or hill Stone Cottonwood tree Forest Wood Grass Wheat Paint Cedar Pine, pifion pine Pine, long leaved Trail Track Bag Indigo Lead Powder Caps Saddle Lasso Blaze Smoke Gown, for woman Shawl, for woman Ta-tu-vin Ha-ka-mo' Hi'-sa-to Ka-hin'-suk-i(?) Pui'-i Shug'-pam-ta Chai'-who-ya Ya'-si-yo-ka Hi'-sha Tu-mo-lau-a I'-sa-wa She-kya'-tai-yo So-wing'-na Chi'-vi-o Ho'-nau-wa Mong-yu'-ya O'-vi-a-kya A-ti-kya Ta-ka Ma'-na (this word also for a young woman) U-nunk-ta-la Ka-ho-pi Siit-pa-na U-nu-hQ Ka-hu'-nu Mo'-ki Ki'-ha A'-na-ka-la Ka-la'-la-we Na-shup-ta Chong-ai' Na-shup'-ta Ma-ya Ka-chip-ta Tu'-va-hoain-ta' Mo-moash'-la-wa Poash'-na Na'-ha Pa-tu-pa Tu-wits-kwa Tu-wa'-katch-i Shu'-i-tiep-kwa Tu-tu-kwi Chu'-chu-mo U'-wa Si-hi-va Sho-sho Hi-ma Ko-hu Ko'-hu Tu'-sha-ka Shi'-kwi Ka'-shi-ta Ho'-ko Tu-va'-i Syo'-ko Na'-vi-hu' Ku'-ki-ta' Tu'-ku-pu' Shok'-wa U-muk'-in-ho Uh'-tuk-a Pa-lash'-i-ba Yat'-ki-na Siimp'-pi Kai'-hi Kwi'-ching-u Kwa-sha'-ta U-shi'-ta COMPARATIVE PHILOLOGIES 281 Moccasin, for woman Sinew Heart Bone Whose? Rich Poor Heavy Light Tired Lonesome Home San Francisco Mountains To comb A comb To carry To tie To lead Stop To be hungry To fight To want O-wa-ti'-toach Ta'-hu U-nung'-wa Yu'-ka Po-hi'-ma Ke-a'-ha-ti O-o'-ki-wa Kya'-wu-wu-ta Ka-pu'-ta Mong-i Ni-a-ni wu-wun-ta I-tu-wa-ka-shi Nu-vwa-ti kyo-vi Na'-wu-shi Wu'-shi Yau'-ma Sho'-ma Gnu-i-ma Ha-ki Ni-chung-o-mo-ki Nai'-ya-yu-wa Na'-wu-kin-a To kill To steal To laugh All laughing, making fun To give To receive To fly To work To bury To kick Also The best Today Yesterday Tomorrow O-rai-bi Shung-oai-pa-vi Shi-pau-i-luv-i Mo-shong-a-nuv-i • Ho-pi-ki Shi-choam-a-vi Ha-no-ki j Ni-na' U-ying-wa Na'-na-ni Chu-ti Pong-ta-vi Ni-mok'-a Wa'-te-ka Su-nai'-lai-ta Tu'-a-ma Kun'-tu-ba Pi-o-ni Yung-wat-nu-ni Tai-wa-na-we-ta Ta'-wa-ko Ka'-vo Shi-nu-mo is the name of the people of all these towns. Mo-qui is the name given to the three last Notes ' Powell had been commissioned a lieutenant colonel by Grant, but he declined it and was known for the rest of his life as " the Major' ' (Davis, 1915, p. 14; Darrah, 1951, p. 68). ^ Schmeckebier (1904) provides a comprehensive bibliography of the publications of the four so-called "Great Surveys" directed by Hayden, King, Powell, and Wheeler, respectively. ' "Professor Powell of the Normal University of Illinois is about to start with a party to explore the geology and natural history of the Bad Lands. Gave him a letter of recommendation to the Secretary of W a r " (Joseph Henry, Diary, 23 April 1867, Archives of the Secre­ tary's Office, Smithsonian Institution). * The Powell river trips of 1869 and 1871-1872 are well documented by the diaries and publications of the participants (Beaman, 1874; Crampton, 1969; Darrah, ed., 1947; Darrah, Chamberlin, and Kelly, 1947; Darrah, Gregory, and Kelly, 1948-1949: Dellenbaugh, 1902, 1962; Fowler, Euler, and Fowler, 1969; Fowler and Fowler, 1969b: D. Fowler, 1971; Gregory, 1939; Marston, 1969; Olsen, 1968; Rusho, 1969; Watson, 1954). Powell's (1875d) own published report is a synthesis of his diaries for both trips, but written as if only the first trip is being described. This has stirred the indignation of historians, e.g., Stanton (1932). ' I n the years after 1880 Powell's anthropological field work was sporadic and usually incidental to his administrative duties. In 1880 he worked in Washington with a visiting Wyandotte chief. Gray Eyes, and produced a short paper on Wyandotte government from these interviews (Powell, 188Id). In 1885 Powell accompanied James Stevenson on an archeological survey in the area of the San Francisco Mountains and Little Colorado River in northern Arizona. During the same trip he also briefly visited the Havasupai in Cataract Canyon and explored some ruins near the pueblo of Santa Clara in New Mexico (Powell, 189If, pp. xviii-xxiv). In 1887 Powell and Stevenson conducted further arche­ ological surveys near the Rio Grande pueblos in New Mexico. In the summer of 1893 Powell spent "several weeks" on the Pacific Cozst in connection with Geological Survey work and "took advantage of opportunities growing out of [this] work . . to visit several Indian tribes and to continue his researches relating to their habits, myths, and languages" (Powell, 1897c, p . Ixxiii). It is not clear which tribes Powell visited. In the summers of 1896, 1898, 1899, 1900, and 1901 Powell, some­ times aided by Frank Hamilton Gushing, worked in Maine on shell mounds and intermittently did some ethnography with the Passa- quomoddy and the Abneki Indians (Powell, 1900d, p. xiii). During those years Powell was ill much of the time and spent his summers in Maine recuperating. Gushing, usually in a delicate state of health himself, also spent the summers in Maine (Brandes, 1965, p. 185, passim). There are no manuscripts by Powell in the Smithsonian archives relating to his work in Maine, or his trips to the Southwest and the Pacific Coast. « The use of circulars and schedules to gather linguistic, e thno­ graphic and demographic information was a long standing practice in Euroamerican scholarship and government, a practice which Powell continued and expanded. Precedents for the circulars used and developed by Powell extend back into the sixteenth century. The Spanish Crown, through the Council of the Indies, sent out extensive "Instructions and Question­ naires" to its colonial officers in the New World and the Philippines in the 1570s. The fifty questions included queries on demography, geography, and a variety of ethnographic subjects (H. Cline, 1964). In the late 1580s one Albrecht Meier, of Germany, published a small booklet of instructions for travelers, asking them to gather da ta on government, habits, dress, subsistence, religion,- marriage, and a variety of other topics (Hodgen, 1964, p. 187). In the 1660s the Royal Society at Oxford published several pro­ grams of research for travelers and navigators which included queries about physical features, linguistics, and manners and customs (Hod­ gen, 1964, pp. 188-189). In 1686 Sir WilUam Petty drew up a series of questions on the "Nature of the Indians of Pennsylvania" (Petty, 1927, vol. 2, pp. 116-119, cited by Hodgen, 1964, pp. 190, 205, n. 37). In 1763 a German biblical scholar, Johan Michaelis, prepared a five hundred page questionnaire for use in studying the area around the Red Sea (Curtin, 1964, p. 15). The ill-fated Baudin expedition from France to Australia and the South Seas in 1800 carried extensive questionnaires on physical an­ thropology by Georges Cuvier (Herve , 1910) and ethnography and linguistics (Degerando, 1969; cf. Stocking, 1964, pp. 134-150). In the New World, Thomas Jefferson was active in collecting In­ dian vocabularies and other ethnographic data. In 1783 he sent a number of queries to several people including Benjamin Hawkins, then a treaty commissioner to the Cherokee, Chickasaw, and Choc­ taw Indians (Boyd, 1950-1965, vol. 6, p. 427). Jefferson, like his contemporaries, was convinced that a careful compilation of vocabu­ laries of "common" words would make possible a genetic linguistic classification for American Indian languages and this in turn would aid in establishing the "or igin" of the Indians (Jefferson, 1903, pp . 139-141; cf. Chinard, 1943; Edgerton, 1943). Jefferson's later comprehensive instructions to Lewis and Clark (Coues, vol. 1, 1893, pp. xv-xlii) were noted above. Gathering vocabularies toward a comprehensive genetic classifi­ cation of American Indian languages was actively pursued by a number of scholars in the 19th century. In 1825-1926 Albert Gallatin circulated a six hundred word vocabulary, which also included "verbal forms, . . . selected sentences, and, a series of grammatical queries" (Gallatin, 1836, p. 1). The few answers he received he print­ ed, together with fifty-three lists of 186 words each, primarily from the Southeastern tribes, the Salish and the Eskimo (Gallatin, 1836, pp. 307-422). In his presentation of Hale's data from the Northwest Coast Gallatin (ed., 1848, pp. 73-130) used a 180 word list. This list 282 INDEX 283 was later used by Gibbs (1863) as the basis for his 211 word list in the Smithsonian circular. Other early 19th-century questionnaires include a detailed lin­ guistic and ethnographic booklet circulated by Lewis Cass (1823) which was, in part, the basis for Henry Rowe Schoolcraft's (1851- 1856, vol. 1, pp. 527-568) "Inquiries" which brought him the con­ glomeration of data published in his "History" (Schoolcraft, 1851- 1856). Later 19th-century American questionnaires include the circular distributed by the Smithsonian Institution and the Department of State for Lewis Henry Morgan (1862) which brought him much of the data included in his Systems of Consanguinity and Affinity . (Mor­ gan, 1871). Other American circulars include one on archeology (Henry, 1878) and an extensive oudine by Otis T. Mason (1875) weighted heavily toward material culture. British efforts during the 19th century include a series of questions on "ethnology" first prepared in 1849 by James Pritchard for a Manual of Scientific Inquiry Prepared for the Use of Officers in Her Majesty's Navy (in the fifth edition Pritchard's article was replaced by one written by Edward B. Tylor [1886]). The British Association for the Advancement of Science was, of course, responsible for the initial development in 1874 of Notes and Queries in Anthropology. The British Association also drew up a "Circular of Inquiry" in 1887 (Tylor et al., 1887) which formed, in part, the instructions for Franz Boas' early work on the Northwest Coast, under the direction of Horatio Hale (Gruber, 1967, pp. 18-31). ' The Manual was never completed. Sections on pictographs and sig^ language by Mallery (1880) and on mortuary customs by Yarrow (1880) were printed and circulated by the Bureau of Ethnology. The Bureau of American Ethnology manuscript collection, Smith­ sonian Institution, National Anthropological Archives, contains a draft copy of a proposed circular on aboriginal medical practices attributed to Powell (MS 1189). It contains discussions and queii^s concerning "anatomy and physiology, disease," and medical practices including "incantation, dances, torture, suction, sweating, fasting, feasting, puking, purging, ecstacism and potions." ' There has been some discussion over the years regarding the roles played by Powell and Henry Wetherbee Henshaw in the development of the linguistic classification (Kroeber, 1905, 1907b, 1960; Hymes, 1961; Sturtevant, 1959). Neither Henshaw's (1919-1920) auto­ biography nor Nelson's (1932) biography of him clearly spells out Henshaw's role. He was, during the late 1880s, in charge of much of the administration of the Bureau and at times administered work on both the classification and the Synonymy (see the various annual reports of the Bureau by Powell). ' J . P. Harrington (1911, pp. 173-174) strongly disagrees with this rendering of " U t e " : " I n the Ute-Paiute language no words closely resembling Span­ ish Yuta, English Ute, or Spanish Payuche, English Paiute, either in sound or application, occur. Talk about Paiute mean­ ing 'water Ute ' or ' true Ute' is nonsense, because no such word as 'Ute ' occurs in the language. I believe that the origin of the word Yuta, Ute, is nuts i, meaning 'person, people,' in all dia­ lects. And Payuche, Paiute is probably a corruption of paquats i, plural paquats i u, Ourey Ute Indian. The Ouray Ute live out west of the Ute bands with whom the Spaniards would have first come in contact when going up the Rio Grande drainage." '" An abbreviated description of the seed-preparation process is found in Powell (1875b, p. 675). " T h e reeds do not "exude a saccharine juice." The "honey-dew" is formed by aphids: "The aphids [Hyalopterus arundinis] swarm on the reed [Phragmiles communis] in great numbers, sucking the sap from the reeds and excreting honey-dew on the stems and leaves where it crystalizes" (V. H. Jones, 1945, p. 148; cf., Harrington, 1945; Heizer, 1945; and Woodward, 1938). 2^ The material on the use of reptiles and insects for food is derived from MS 1795; see "Miscellaneous Notes' ' (p. 162). ' ' Southern Paiute horticulture antedated White contact. Escalante in 1776 reported small fields of maize and the use of irrigation ditches on Ash Creek between the present-day settlements of Pintura and Toquerville, Utah (Bolton, 1950, p. 205). Jedediah Smith reported Paiute farms along the Colorado River in 1826 and there are frequent references to Paiute farms and irrigation ditches and dams in the journal of early Mormon settlers in southern Utah and southern Ne­ vada (Euler, 1966, p. 112). Euler (1964, pp. 379-381) postulates that some Southern Paiutes learned horticultural techniques from the Anasazi Puebloan peoples in the prehistoric period, possibly as early as circa A.D. 1150. Kelly's (1964, p. 39) Kaibab informants told her that the Kaibab had learned horticultural practices from the "St. George" Paiute circa 1850. J.A. Jones (1954, pp. 56-58) rather vaguely implies that various Ute and Southern Paiute groups took up horticulture about A.D. 1770, but he advances no concrete evi­ dence for this date. " Powell and Ingalls (1874, p. 10, and below) use the term, " U n - ka-pa Nu-kuints," instead of "Ta-gon Utes,' ' and, "Choog' ' instead of "Chong." "Moak Shin-au-av" is listed by them as "Chief" of the "U-ai-Nu-ints." Whether he and "Running Water" were the same person has not been determined. " The incidents with the U-nu-pits and Chuar's headache are re­ corded in Powell's field journal (MS 1795, no. 11, pp. 69-70). There­ in, Chuar's affliction is recorded as an earache. The "headache" incident is also related in the introduction to the tale. The Story of Hu-pats and Kom (p. 89). '^ It is not clear whether or not Powell actually saw these women. His field notes (MS 1975, no. 11, p. 48) contain the entry: "Three old women remained behind when the band moved, saying they had gleaned enough, that now they would die. And they sat about a fire singing and wailing mournfully and at last death came." The womens' song or chant is found in MS 1 795, no. 4 and was copied into MS 831-d (see "Songs and Chants," p. 123). MS 1795, no. 4, also a part of Powell's field notes, contains the following note after the chant: "The story of the three squas [sic]. The Poet [a member of Chuarumpeak's band mentioned by Dellenbaugh (1962, p. 178)] creeping about and at last lying down to die. Ira [Hatch, one of Jacob Hamblin's men (Creer, 1958, pp. 10-12)] asked him to sing the song which he had heard when the three old women left to die. Hence, the song and the story with the acting' ' (italics added]. The phrasing of the statements might in­ dicate that Powell recorded a myth or tale about the three women, perhaps one supporting a belief that the aged and infirm should be abandoned for the good of the band. '•• MS 798 contains an additional paragraph: "Away they go on hands and feet, entirely naked, their long black hair streaming in the wind and looking like strange Dar­ winian beasts, leaping over rocks and bushes, in and out of trees, and all the time howling and barking in wonderful imitation of wolves. Now their hands and arms are strictly supposed to be feet and legs and they must by no means lay hands on the deer, but must catch him with their teeth, and the.little human deer if he is a plucky fellow gets many a severe bite before he gives u p . " " Toquerville and Washington are small Mormon settlements north of St. George, Utah. ^' This incident may have occurred in October 1872. Several diaries kept by members of Powell's party (Darrah, Gregory, and Kelly, 1948-1949, passim) indicate that Powell and Chuarumpeak left Kanab, Utah, on 5 October 1872 to look into reports of Indian troubles in the vicinity of St. George, Toquerville, and Washington, Utah. The data would also coincide with the usual harvest time in that area of Utah. ^^ The tale contained in this section, and in The Origin of the Cartons of the Colorado (MS 794-a, no. 39; p. 76) is interesting because it con- 284 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 tains most of the elements of the classic Orpheus myth, i.e., the hero follows deceased; hero receives supernatural aid in pursuit and in overcoming obstacles; various attributes of the after-world are de­ scribed, including dancing; recovery of the deceased is contingent on not looking back, etc.; conditions are not fulfilled and the de­ ceased is lost. According to Gayton (1935, pp. 265-266) and Hult- krantz (1957, p. 6) no Orpheus-type myths have previously been reported for either the Ute or Southern Paiute. ^' This is a paper which Powell read before the Philosophical So­ ciety of Washington on 31 January 1874. " Note at top of manuscript in Powell's hand. The Bulletin of the Society (1874, p. 104) lists the date as 23 May 1874. ^^ This story and several others listed below are found in the tales contained herein. The Ute Story of the Moon, Origin of Stars and Orion tales are not now found in the manuscript collection. -'' This story is not in the manuscript collection. It probably is the version contained in Powell's (1875c, pp. 206-208) article, " T h e Ancient Province of Tusayan." *^ See "Trea tment of the Sick" (p. 53). In MS 798 Powell describes the same shamanistic performance as in the "Trea tment" section, but has the patient being a child rather than a man. Presumably he had the same story in mind here. 2* See note 20, regarding the Orpheus myth elements in this tale. ^' Kelly (1938, p. 375) gives a similar version from the Northern Paiute. 28 In his "Mythologic Philosophy" article Powell (1880c, pp. 2 6 3 - 641 gives a brief version of this story which ends: "Those who escaped by the way, through the wicked curiosity of the younger Shin-au-av, scattered over the country and be­ came Navajos, Moquis, Sious, Comanches, Spaniards, Ameri­ cans—poor, sorry fragments of people without the original language of the gods, and only able to talk in imperfect jargon." Powell (1881f, pp. 24-25) also contains an outline version of this tale. See Lowie (1926, pp. 103-104, 157-159) for other variants. 2' In a later version, Powell (188If, pp. 52-56) localizes this tale in the Moapa Valley in southern Nevada with Tavwoats moving northeastward toward St. George, Utah. The same locale and route are implicit in this version. M Powell's (1881f, p. 53) later version reads: "two men making arrowheads of hot rocks." ^^ In the later version (Powell, 1881f, p. 55) the protagonist here is said to be "Ku-wi-a-pots, the tarantula. ' ' '^ In another article, Powell (1880c, p. 799) presents an outline of this story, but with Tavwoats shooting arrows at the sun, rather than throwing his magic ball. The use of arrows against the sun ap­ pears in the Northern Paiute version (see p. 227, MS 794-a, no. 1). This is in accord with Cooke's (1940, vol I, chart vii) analysis of this tale: the use of arrows or a fire-drill occurs in Northern Paiute versions; the magic ball is only reported for Shivwits and Kaibab Southern Paiute. Powell's (1880c, p . 799) published version concludes somewhat differently: " T h e sun-god was now conquered, and he appeared before a council of gods to await sentence. In that long council were es­ tablished the days and the nights, the seasons and the years, with the length thereof, and the sun was condemned to travel across the firmament by the same trail day after day till the end of t ime." '3 In a briefer version, Powell (1881f, pp. 44-45) subsdtutes "U-in- ka-rets" for "Nu-mas . " The present version, using "Nu-mas" is found in Powell (1877c). 3* This tale was widespread in the Great Basin (Cooke, 1940, vol. 2, p. 18; Lowie, 1909, p. 239, 1926, pp. 2-4; Steward, 1936, pp. 368- 369). Lowie (1909, p. 233) points out that generally in Great Basin mythology "Shinauav, ' ' the younger is the marplot; here the elder takes that role. Sapir's (1910a, p. 10) Southern Paiute field notes also indicate the younger as a kind of marplot. 3^ Powell published this story several times (1875b, pp. 668-672; 1875d, pp. 116-121; 1881f, pp . 47 -51 ; 1895a, pp. 303-311). M S 2247-c contains a shorter version. The published version was later translated into French by Turenne (1896). Shimkin (1947, pp. 3 3 3 - 338) recorded a similar version from the Wind River Shoshoni; but in that version, the boys' protagonist is a giant cannibal. The cannibal has a sentry, killed by Rattlesnake, but the sentry is not a Many- eyed antelope; nor does Snake kill the cannibal. The Southern Ute tell a fragment of the tale, dealing with Snake killing the Many-eyed antelope, but apparently do not tell the rest of the tale. Lowie (1926, pp. 121-124, 189-190) and Sapir (1930b, p. 394) record other South­ ern Paiute versions. There are no other versions recorded from else­ where in the Great Basin, but Powell did collect the term "Tim-pin- gwa-shu, 'Rock Shirt ' " from a Gosiute informant (p. 00, MSS 796-d, 2247-b), suggesting a wider distribution for the story. 3* In the Kaibab vocabulary (MS 1494), Powell gives the spelling "Nu-war-um-po-kats;" the same spelling also is found in the field notes (MS 1795, no. 11, p. 29). ' ' This is a Southern Paiute version of a widespread Great Basin tale. Theft of the Pine Nuts. Most recorded versions have come from the western Great Basin (Lowie, 1909, pp. 246-247; Cooke, 1940, vol. 1, pp. 34-35). 2 'This tale occurs widely in the Great Basin (Kroeber, 1901, pp. 220-272; Lowie, 1909, pp. 267-268, 1926, pp. 119-121; J . A. Mason, 1910, p . 317). Sapir (1930b, pp. 456-462) gives another Southern Paiute version. '^ This is a Southern Paiute version of The Theft of Fire tale found throughout the Great Basin area (Lowie, 1909, pp. 244-246, 1926, pp. 117-119). *" This is a version of the wide-spread tale. Coyote Learns to Fly (Cooke, 1940, vol. 1, chart v). Sapir (1930a, pp. 276-282, 295-296, 1930b, pp. 369-377) gives other Southern Paiute variants. The first paragraph of the present story seems to be an element from The Shin-au-av Brothers Discuss Matters of Importance to the People (see p . 80). •" This is a variant of Wildcat and Coyote Disfigure Each Other which occurs widely in the Great Basin (Cooke, 1940, vol. 7, pp. 63-64; Lowie, 1926, pp. 104-105; J . A. Mason, 1910, p. 301; Sapir, 1930b, p. 495). 2^ The name was bestowed by members of Powell's survey parties; it is no longer current. " S e e note 15. ** This tale may reflect the slave raids made by Mexicans into Southern Paiute territory until after Mormon settlement (see Malouf and Malouf, 1945). ''* This is apparently a brief version of a segment of Trickster Mar­ ries His Daughter (Schmerler, 1931). * ' I n the "Courtship and Marr iage" section, p. 51 ; the translation given is, "Fighting is the tool by which I gain my living, I tell you!" " Lowie (1926, pp. 147-148) recorded a similar version of this tale from a Shivwits informant. •" Powell's listings read; "Daughter , said by mother ," etc. These have been changed to modern abbreviations. Similar changes have been made in all subsequent vocabulary lists herein. The abbrevia­ tions used are: Hu, husband; Wi, wife; Fa, father; Mo, mother; Pa, parent; So, son; Da, daughter; Br, brother; Si, sister; Ch, child; Gr, grand; GrGr, great grand; O., older; Y., younger; Sp, spouse. M a n speaking (m.s.) and woman speaking (w.s.) are indicated only if the terms differ by sex of speaker or referent. " T h e terms for FaSiCh do not appear in MS 1494, but are found in the scribe's copy, MS 1491; the pages of the former are apparendy lost. *" Manuscript 1795, unnumbered contains the entry: "Kong-a- Mu—second moon of winter, much snow." NOTES 285 Walker, or Wakara, was a Ute band chief, apparently originally from the Tumpanuwc group at Utah Lake, Utah. He raided re­ peatedly into California and Arizona for horses in the late 1840s, sometimes accompanied by James Beckwourth, the famed mulatto trapper, mountain man and raconteur (Larson, 1952, passim; Sonne, 1962, pp. 34-43; Gottfredson, 1919, pp. 317-319). " See note 48. " T h e s e are notes made by Powell during 1872. They are inter­ spersed among tales, songs and chants in manuscripts 1795 and 831-b. Most of the material was apparently gathered during Powell's tra­ verse of the Kaibab Plateau in August of 1872 (Watson, 1954, pp. 92-94). " T h e s e are men of the Kaibab band. " Probably at Lee's Ferry (then called Lonely Dell), at the con­ fluence of the Paria and Colorado rivers. John D. Lee had gone into hiding there after the Mountain Meadows Massacre (Brooks, 1950). Lee was of help to Powell and his men during the latters' river trips (see Dellenbaugh, 1962, pp. 210-211). Lee was executed in 1877 for his alleged part in the massacre. ^ Probably the "Shinny" game which was widely played in the Great Basin area (Kelly, 1964, p. 112) and elsewhere (Culin, 1907, pp. 616-617). " Powell apparently meant that the upper face, extending from above the ear lobe and tip of the nose, was painted red to signify joy and that the lower face, below the ear lobe-nose line, was painted black to signify war. Kelly (1964, p. 66, fig. 7) reports that Kaibab Paiute obtained red pigment in the "Ankat district and near Grand Canyon,' ' and illustrates styles of face-painting similar to the one described. '^ See note 48. " See note 48. '" Cousin terms apparently extend to both cross and parallel cousins. 51 See note 48. ^^ See note 48. ' ' Powell is apparently using " y e " in the archaic sense of "you (third person) plural ." 8^ See note 48. ' ' See note 48. ^'Kelly (1932, pp. 164—166) reports similar practices for the Sur­ prise Valley Paiute, as does Powers (Fowler and Fowler, 1971) for the Paviotso. '^ The related phenomena of the levirate/sororate, extension of sex privileges in a wife to a younger brother, and reputed polyandry have all been reported for the Northern Paiute (Park, 1938a; Kelly, 1932, pp. 164-166; Stewart, 1938). ^ Kelly (1932, pp. 158-159) also reports a two weeks confinement, but on a bed over a pit containing hot coals. ™ Lowie (1924, pp. 273-274) received no confirmation of the use of menstrual huts at Pyramid Lake. Hopkins (1883, p. 48) indicates what appears to have been the use of a hut at menarche, but is silent about later use. '"Similar practices are reported by Lowie (1924, p. 281), Kelly (1932, pp. 167-169), and Whiting (1950, p. 107), but not sewing the corpse in horse-hide. Usually a bucksin was used. '^This is in accord with Whiting's (1950, p. 33) observations for the Harney Valley Paiute, that illness and death were often thought to be caused by sorcery. '2 Corroborative data for this practice among the Northern Paiute are contradictory. Park (1938b) denied that shamans were killed if unsuccessful. Powers (Fowler and Fowler, 1971), in 1875, reported a doctor was killed if he lost three patients, but his report was based only on hearsay. Kelly (1932, p. 194) reports that unsuccessful sha­ mans were killed among the Surprise Valley Paiute. Steward (1933, p. 314) reports that "a doctor was not killed merely for losing patients," in Owens Valley, but he cites sources (Chalfant, 1931; Parcher, 1930) indicating that doctors were killed "after the death of three patients or bad guesses to recovery'' (Steward, 1933, n. 196). In MS 827 (p. 234), Powell wrote "doctors unsuccessful in too many cases are killed." '^This is a tale well known among the Northern Paiute. Powers (Fowler and Fowler, 1971) recorded a version in 1875. Hopkins' (1883, pp. 74—75) version makes the people out to be red-haired can­ nibals and necrophages who were killed in a cave by the Paiute be­ cause they would not relent in their gastronomic habits. In other versions, the site of the massacre is given as Lovelock Cave (Stewart, 1941, p. 441), a well-known archeological site on the shore of Hum­ boldt Lake (Grosscup, 1960). The identity of the "Saiduka" has been variously given as "Pit River" (C. Fowler, 1965-1966; Stewart, 1941, p. 444), i.e. Atsomawi- Atsugewi, and Nez Perce, by Powers (Fowler and Fowler, 1971). Powell (p. 233, MS 810) lists them as Umatilla. Liljeblad (personal communication) indicates that saiduka'^a is a common term in North­ ern Paiute for "Sahaptin-speaking Indians", as well as for "enemy." (This is in contrast with saidika'^a, the present meaning of which is "the Fallon Indians," i.e., the Northern Paiute living on the Still­ water reservation and the adjacent town of Fallon, Nevada.) Both the Nez Perce and Umatilla are Sahaptin-speakers. Powell in the notes collected in 1880 (see p. 234, MS 832) recorded "Si duka seems to be a name for all enemies." Hopkins (1883, p. 75) related that after her people, i.e., the Paviotso, had killed the "people eaters," "the people round us called us Say-do-car ah. It means conquerer; it also means 'enemy' ". Such usage is not found elsewhere. Saidika'^a has also been recorded as meaning "tule eaters," i.e., the historic Paiute bands formerly living around the Humboldt Sink (C. Fowler, 1965-1966). Lowie (1926, p. 205) recorded the incident of burning a "hostile people, the Sai ' ru 'qa '*" in a "hole" near Lovelocks, i.e., the Hum­ boldt Sink area, as an element in the Northern Paiute origin myth accounting for the dispersion of the Indian tribes. '^ There is apparently no published counterpart for this tale. '^ This is a variant of the Theft of the Pine Nuts, a tale found through­ out the Great Basin area (Kelly, 1938, pp. 395-402; Lowie, 1926, pp. 217-221). ' ' This tale apparently has not been previously published for the Northern Paiute. '^ This tale is not previously published for the Northern Paiute. '8 Not previously published. Probably a postcontact story, since Northern Paiute burial practices did not include digging graves (see "Burying Customs," p. 215). ''^Similar versions are found in Lowie (1909, p. 274; 1926, pp . 222-223) and Kelly (1938, p. 376). Kelly (1932, p. 200), writing of the Surprise Valley Paiute, reports: "Minnie Anderson [an informant] sees a frog in the moon." °^ This is a variant of a motif in Northern Paiute mythology in which the people are dispersed by a "father" because they quarrel unceasingly; see Kelly (1938, pp. 365-368) and Lowie (1926, pp. 201-202). 8'Similar versions are recorded in Kelly (1938, pp. 378-382) and Lowie (1926, pp. 212-213). See also the discussion of this tale in Cooke (1940, vol. 1, p. 89). 8^ Not previously published for the Northern Paiute. 8' The concept of dangerous "water babies' ' is general to the Great Basin Area. Cooke (1940, vol. 1, pp. 111-116) discusses the distri­ bution and differences in water-being motifs in the Basin and adjacent areas. Tales recorded by her (Cooke, 1940, vol. 2, pp. 97-100) from the Northern Ute arc virtually identical with the present version. C. Fowler (1965-1966) recorded a very similar version from a North­ ern Paiute informant, but localized in the Carson Sink area, rather than at Pyramid Lake. 8'' This tale is found throughout the Great Basin area (Lowie, 1909, pp. 248-251; Kroeber, 1901, pp. 268-270; Steward, 1943a, pp. 281-283). 286 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 8'Similar versions are found in Kelly (1938 pp. 378-382) and Steward (1943a, p. 297; 1943b, pp. 372-373). ** This tale is found throughout the Great Basin, but with some variation between the western and eastern areas (Cooke, 1940, vol. 1, pp. 98-99, chart vn) . Compare this version with the Southern Paiute version, p. 78 (MS 794-a, no. 4); and see also Lowie (1926, pp. 142-147), Kelly (1938, pp. 422-428) and Steward (1943a, pp. 271-272). " It is uncertain if this tale is Northern Paiute in origin; however, other Northern Paiute tales contain the motif of a dispersal of people in a fog (see p. 221). 88 Powell apparently meant this section to be an appendix to the Northern Paiute. See also Lowie (1926, p. 234) for further discussion of Northern Paiute star lore. 8 'MS 810/3 is used here as the base, and materials from MS 810/1 and MS 810/2 have been incorporated, as necessary. In MS 810/1 the term "Mu-pa-vit-si" follows the group names. Powell states that this means "chief." This section of the manuscript is more properly "Northern Paiute Chiefs." The group names in MS 810/2 are often followed by the term "tu wi wa gai yu," "homeland" or possibly "dwellers," so that this section of the MS refers to the groups themselves. M S 810/3 apparently refers most frequently to the geographic name by which the area is known or to the group inhabiting the area; i.e., "black sucker eaters." These "ea ter" terms have been discussed generally by Steward (1938), Stewart (1939), and Harris (1940). See also note 109. »» See note 109. '1 The English equivalents of the kin terms read " M y Son's Son's Son's Daughter, male speaking,' ' etc. as derived from the revised version of Powell (1880b). As in other schedules, the terms as printed herein are modernized (see note 48). '2 In the schedule of consanguineal terms, each term is preceded by the possessive, " I , " meaning "my . " The possessive was omitted by Powell in the corrected schedule (MS 832, folder 4). '^ The term "omit ted" appears in several places in the printed schedules (Powell, 1880a, passim). ' • 'The two terms (Vidu du a and Vi du pa vi) are not found in MS 832, folder 4, but do appear in MS 827. '* In the printed schedule (Powell, 1880b), the "Male branch" terms are arranged on the left-hand page with odd numbers; the "Female branch" terms are on the right-hand page with even num­ bers. 's In all affinal schedules, each term in the left-hand column is preceded by "my , " and followed by "male speaking," (Powell, 1880b). The possessive, " I " , meaning "my , " appears before each term in the right-hand column. Following Powell's precedent in the consanguineal schedules, the possessive is dropped herein. ' ' All terms are listed in the schedule as male speaking. '8 The material in this section has been rearranged by subject. ' ' The tradition of the Northern Paiute coming from the south was also recorded by Powers (Fowler and Fowler, 1971); see note 73 for a discussion of the term "Saiduka. ' ' i"" See Fowler and Leland (1967) for further discussion of Northern Paiute ethnobiological classifications. ' " ' C f Stewart (1941, p. 445), "tatsa muc, summer ( June-Aug . ) . " 102 Water babies also were reported to live in lakes, e.g.. Pyramid and Winnemucca lakes (Stewart, 1941, p. 444). 103 -phg term "tu-vi-wa" / t u b i u a / translates as "homeland." 104 "Xhe seat of the soul is placed by some in the head and by others in the chest. The soul or spirit is designated by either the term soyap, or numamugu '*" (Park, 1938b, p. 39). Lowie (1924, p. 294) records No mo mugua for "human soul or spirit." Neither Park's nor Lowie's informants seem to have made the distinction between two "souls" as made by Powell's informant. Powell's Western Shoshoni informants also made a distinction between two "spirits" (see p. 270, M S 832/9). '^"' The Surprise Valley Paiute say an eclipse is the sun "dy ing" (Kelly, 1932, p. 200). 106 "A circle about the moon foretells ra in" (Kelly, 1932, p. 200). 1"^ It is not clear here if by "house" Powell means a menstrual hut. Lowie (1924, p. 273) reported that Northern Paiute informants de­ nied the use of a menstrual hut but knew of its use among the adjacent Shoshoni; however, Hopkins (1883, p. 48) reports the use of a special hut used, at least, at menarche. ""8 Lowie (1924, p. 308) describes the use of a Northern Paiute lodge and reports its use by both sexes. Other data (Stewart, 1941, p. 430) are contradictory, both as to the presence of a sweat lodge and its use by women. 109 Powell was very much taken with Lewis Henry Morgan's (1877) Ancient Society and the concepts advanced therein (letter, J . W. Powell to L. H. Morgan, May 23, 1877, Morgan Papers, Rush Rhees library. University of Rochester). Morgan's (1877, p. 63) original definition of "gens" specified a unilineal kin group. There are no data from the Northern Paiute, or the Great Basin in general, for the presence of such groups, (Steward 1938, passim; D. Fowler, 1966) despite Powell's note that "descent is in the male line." Powell here seems to be using "gens" synonymously with " b a n d " as this term is understood in discussions of Great Basin social organization (Steward, 1955, p. 120; D. Fowler, 1966, pp. 63-73 and the references therein). His "chiefs of gens" may refer to various "captains" (pp. 229-234 M S 810, MS 832, folder 5)—who were spokesmen and go-betweens after White contact. Powell's reference here to "gentes ' ' being " land named" would seem to be in accord with later studies of Great Basin social organization. The investigations of Harris (1940), Liljeblad (1960), and Stewart (1958) agree that food areas (valleys or regions noted for a particular food resource) were named and the names were secondarily applied to any group of people occupying those areas. Ser­ vice (1962, pp. 94-99) has argued that the Great Basin Numic peoples had, aboriginally, territorial-based patrilocal bands. He contends that the diffuse "nuclear family" organization reported as aboriginal by Steward (1938, 1955) and others represents remnants of patrilocal bands fragmented by White incursions and the slave raids of the mounted Utes. Powell's data can be used to support either position. See D. Fowler (1966, pp. 67-72) for a summary of the data and ar­ guments on this point. 1^ ° The concept of a "Chief of Tr ibe" is an apparent postcontact phenomenon arising from the brief development of horse-using ag­ gregates of North Paiute who raided White emigrants and settle­ ments in the 1850s and 1860s. These encounters culminated in the Pyramid Lake War in 1861 and hostilities thereafter until 1878. (Hopkins [1883, passim] describes White-Paviotso relations during this period. See Wheeler [1967] for an account of the Pyramid Lake "War , " and Forbes [1967] for further documentation of this period.) " ' L o w i e (1924, p. 276) also indicates initial matrilocal residence. 112 Both Kelly (1932, p. 145) and Stewart (1941, p . 432) report the use of blood in arrow poisons but not for the purpose given here. " ' L o w i e (1924, pp. 249-250, fig. 32) describes the construction and use of tule balsas; cf. Wheat (1959, 1968). Most of the notes in this manuscript were apparently made from data supplied by an informant named " J o h n " during a train trip up the Humboldt River Valley in Nevada while Powell was returning from his trip to the Wintun Indians of California. The first version of the tale, Origin of the Numu and Sai-du-ka appears to have been recorded at Wadsworth, Nevada, the other notes, then, being made on the train. The material in this section had been rearranged to facilitate its presentation. "^ Parks (1938b, p. 22) writes: " T h e central ideas in the acquisi­ tion of supernatural power is the dream experience. Often these dreams come unsolicited to a prospective shaman." "^ "A member of the patient 's family summons the shaman, usu­ ally visiting the shaman at sunrise" (Paik, 1938b, p . 48). " I t is cus­ tomary to summon the doctor before sunrise of the day on which he NOTES 287 is to work" (Whiting, 1950, p. 38, writing on the Harney Valley Paiute of Oregon). 1'^ Park (1938b, p. 49) writes: "After considering the request for assistance the shaman announces he will doctor that night. Then he directs the preparation of the stick (subinamada B^inya) which is to be placed upright by the patient's head. The relative who sum­ mons the shaman cuts and prepares the stick which is of willow and is three or four feet long. The shaman takes a feather from his kit (usually the tail feather of an eagle) which, together with a bone or shell bead and down from the breast of the eagle, is attached by a buckskin thong to the blunt end of the stick. The relative now returns home and the wand . is stuck in the ground beside the patient's head . " " ' " I t should be mentioned that the sweat bath is not associated with curing practices among the Paviotso" (Park, 1938b, p. 57). i'8 Park (1938b, p. 52) indicates that songs come to a shaman from his powers, whatever they may be. The hummingbird mentioned here probably was the power of a particular shaman known to Powell's informant. " ' P a r k ' s (1938b, pp. 53-56) account of a curing ceremony in­ dicates that usually a shaman went into a trance before the per­ formance of the sucking operation, but, he adds: "as far as could be determined no particular time is specified for the shaman to suc­ ceed in sucking out the cause of illness." 12° Park (1938b, p. 47) indicates that aboriginally: "shamans with power from the rattlesnake were believed to have the greatest power for treating people bitten by that snake." 121 One of the two "souls" possessed by an individual (see p. 242; MS 832, folder 1). 122 Later ethnographies indicate that such practices were apparently not formalized to the degree implied here. 12'The other of the two "souls" possessed by a person (see p. 242; MS 832, folder 1). 12'' See discussion of Water Babies (note 83). 12* Among the Surprise Valley Paiute, "a person did not point at the rainbow for fear of making his finger sore" (Kelly, 1932, p. 199). Southern Ute children were told, "tongue-in-cheek," "Don' t point at that rainbow, or you'll lose your finger" (Opler, 1940, pp. 132-133). The Southern Paiute had similar maxims: "If you point at a rainbow your finger will come off;" "Never point at the new moon, for then your finger will get sore." (Sapir, 1910a, pp. 10, 38). 126 A railroad siding southwest of Winnemucca, Nevada, in the Humboldt River valley. '2'Both Lowie (1926, pp. 200, 202) and Kelly (1938, p. 366) re­ port Northern Paiute tales with localized elements. The home of "Our Fa ther" is usually given as Job's Peak in the Stillwater Moun­ tains on the east side of the Carson Sink. '23 Cf. the Theft of Fire Tate (Lowie, 1926, pp. 228-229). •29 See pages 227 and 270 (MS 794-a, no. 1 and MS 832, folder 9) for other versions of this tale. 1'° Beliefs in arrow-proof (and in postcontact times, bullet-proof) men are reported by Whiting (1950, p. 28) for the Harney Valley Paiute and by Steward (1933, p. 310) for Owens Valley. Lowie (1924, p. 295) reports the belief from the Wind River Shoshoni. Powell also recorded terms for arrow-proof and bullet-proof men from the Gosiute (see p. 253; MSS 796-d/2247-b). I'l Powell reports such a practice for the Ute and Southern Paiute (see p. 57, MS 830), but it is not otherwise reported for the Northern Paiute. 132 This and the same note in the next sentence are Powell's notes, apparently indicating conversations between the characters in the tale or those telling the tale. 1'' In other recorded versions the rolling head is stopped by being impaled on cactus spines or sticks placed in its path by Rat (Lowie, 1926, pp. 201, 206; Kelly, 1938, p. 367). " ' See note 83. 1'* Probably refers to a variant of the tale of Coyote and the Women with Dentate Vaginas in which people escape from a water jug entrusted to Coyote's care. i'^ That is, the preceding tale, a. 1''Similar versions of this tale are recorded by Kelly (1938, pp. 395-403), Lowie (1926, pp. 217-221), Powers (Fowler and Fowler, 1971). i'8 The material in this section has been rearranged; a. list of bands and band "chiefs" is omitted since they are given on page 229 (MS 810). 139 See note 83. 1^ ° It is not clear what Powell means by "prophet ," especially in relation to the roles of "war chief" and head of a council. The general picture of warfare and leadership in the Great Basin indicates a much more casual and informal leadership by band "head men." (See Steward, 1938, passim). 1^1 Powell is here using "gens' ' in a sense equivalent to the "camp group" (Harris, 1940, p. 44) and "kin clique" (D. Fowler, 1966, p. 62) used by later writers. That is, the pre-horse "usual" socio-eco­ nomic unit, consisting of a group of individuals related to one another through bilateral consanguineal, as well as affinal, ties. The term "band" is reserved for the somewhat larger, if often ephemeral, horse- using groups of the postcontact period (D. Fowler, 1966, p. 63; Hult- krantz, 1958; Murphy and Murphy. 1960; Steward, 1955, p. 120; Stewart, 1958). The concept of the eater designation of socio-economic units has been somewhat confused in discussions of Great Basin social Organization. It seems clear, however, that food areas were named and these names were secondarily applied to any group occupying that area (Harris 1940, p. 43; Liljeblad, 1960; Stewart, 1958). Cf. note 109. "2 Other sources indicate that a fall festival held at pine nut camps or during rabbit drives was a widespread practice among Great Basin groups (Lowie, 1924, p. 305; Kelly, 1932, p. 178; Steward, 1933, p. 238; 1938, pp. 60, 65, and passim). Lowie (1924, p. 306) also reports a spring celebration and dance at Pyramid Lake at the time of the spawning run of the cui ui up the Truckee River. Hopkins (1883, p. 47) describes a rather fanciful "festival of flowers" held in the spring during which girls danced and paid homage to their namesake flowers. There is no mention elsewhere of a "priest" "elected for life." Festi­ vals were directed by "bosses"—perhaps equivalent to Powell's singing master. Dances were held at other times of the year, when economic circumstances permitted (see Harris, 1940). 1 '^ There is no indication elsewhere that shamanistic trances were induced by these means (see Park, 1938b, pp. 53-55). 1*''Park's (1938b, pp. 20-21) data indicate that the number of women shamans vis a vis men shamans varied each generation— from one in four to one in ten. 1^'These practices are similar to those reported by Lowie (1924, pp. 281-282) and Steward (1933, pp. 297-298). The inherited prop­ erty may refer to post-reservation real property since it is clear that aboriginally all personal effects of the deceased were buried or de­ stroyed and there was no sense of individual ownership of real property. 1''^ This is the hoop and pole game. Stephen Powers collected paraphenalia for such a game at Pyramid Lake in 1875. His catalog entry (United States National Museam [hereinafter, USNM] catalog no. 19059) reads: "Peisheen, ring play. The ring is rolled on the ground, and a rod shot after it in such a way as to have the ring fall and lie on it." The rod is 19 inches long, the hoop, wound with buckskin, is 2% inches in diameter. The specimens arc illustrated by Culin (1907, pp. 420, 499, fig. 654). See also Steward (1933, p. 287) for a descrip­ tion of a slightly different game played in Owens Valley. i " T h i s is the hand game. Culin (1907, fig. 408) illustrates a set of game bones collected at Pyramid Lake in 1900. He writes: " the bones are called quoip, meaning 'mountain sheep.' The game is called tuipo. G. A. Dorsey also collected bones and counters at Pyra­ mid Lake. He calls the sticks 'semewaulek,' the game itself, 'nayuk 288 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 1 4 pai. ' (Culin, 1907, p . 311). See descriptions of the playing of the game in Steward (1933, p. 285) and Kelly (1932, pp. 171-173). I''* The basket-hiding game. A set of sticks for this game was col­ lected by Stephen Powers at Pyramid Lake in 1875 and is now in the National Museum of Natural History. The catalog entry ( U S N M 19045) reads: "Wahtaseen, gambling pieces, two large round sticks painted red and two small ones, manipulated by a player who sits on the ground and holds a willow-work tray before him to conceal what he does. The other guesses on which side of the large stick the small ones are. There are ten counters." Cf. Culin, 1907, fig. 441; Kelly, 1932, pp. 174-175; and Steward 1933, p. 286. 1" Steward (1933, p . 286) lists this as a woman's game among the Owens Valley Paiute. Kelly (1932, p . 174), for the Surprise Valley Paiute, indicates, "i t is normally played by men, but women some­ times play if they know how." Powers' ( U S N M 19045) entry for sets of dice collected at Pyramid Lake reads: "Tatsung, gambling pieces. Ten sticks are stuck into the ground, and two men play by throwing on end eight split pieces of reed, painted red on the inside; they count the pieces which fall inside up and there are two pieces serving as counters in addition to the pieces stuck in the ground, the latter repre­ senting the ten fingers." Cf. Culin (1907, pp. 167-168, fig. 206). 1^ ° This is a men's football game (waci 'mu 'a) played with a buck­ skin ball stuffed with willow shavings, kicked between two goal posts (see Kelly, 1932, pp. 169-170; Steward, 1933, p. 287). 1^ 1 This is probably the same as Powers' (USNM 19054) "nabogo- in" a woman's game: "Four players squat in a circle and take turns tossing these sticks on a basket tray. Five white sides must turn up to count one. They mark in the sand and five marks count one stone: ten stones ends the game. The stick dice are of greasewood and under three inches in length (Culin, 1907, fig. 207). 1*2 The reference here is to the ' 'caves" in which Wolf kept the animals in the tale It-sa Lets the Animals out of the Cave (See pp. 225; M S 794-a, no. 7 and MS 838). 1*' Phonetic notes made by Powell. i " S e e note 48. i**This tale was published by Powell (1877c, pp. 17-19; 1881f, pp. 47-56). 1" Kroeber (1901, pp. 268-270) gives a Uintah Ute version of this tale. 1" Lowie (1926, pp. 64-68, 129-134, 179-180) recorded similar versions of this tale among the Southern Ute and Shivwits and Moapa Southern Paiute. 1*8 Lowie (1926, pp. 239-241) recorded a similar version from the Paviotso. 1*9 See note 48. "» The Eastern or Wind River Shoshoni whose chief from the 1840s until 1900 was Washakie (Hebard, 1930; Fowler, ed., 1964). 16' A similar version of this tale was recorded by Steward (1943a, pp. 281-282) among the California Shoshoni; Kelly (1938, p. 376) recorded a Northern Paiute version. '62 Lowie (1909, pp. 282-284) calls these beings "Wate r Youths ." 163 This tale is a variant of the Cannibal Bird tale found through­ out the Great Basin (Cooke, 1940, vol. I, pp . 80-82); see also Lowie (1909, pp. 282-284; 1926, pp. 109-164). 'e-i "Soul" or "spirit ." See p . 242. '6^ This apparently is an outline of a Bungling Host type tale (see Cooke, 1940, vol. 1, p. 39 ff.). There appear to be no similar versions previously recorded for Western Shoshoni. •66 This version of the tale is generally confined to the western and central Great Basin, according to Cooke's (1940, vol. 1, chart vn ) analysis. The " re tu rn" in the last line probably refers to the return journey made by Rabbit from the eastern edge of the world. In some versions the "feats'" take place on the outward journey. •67 Elsewhere in Great Basin mythology this motif is often com­ bined with the Origin of Parturition motif in the tale Coyote Learns to Fly (Cooke, 1940, vol. 1, chart v) . "'8 Similar practices are reported from elsewhere in the Great Basin. Kelly (1932, p. 160) reports bathing in the creek and running for the Surprise Valley Paiute; Stewart (1942, p. 306) reports running for Gosiute, Ute, and Southern Paiute; Steward (1933, p . 290) reports running for "hunt ing luck," meat taboos, etc., for Owens Valley Paiute. Hopkins (1883, p. 50) reported that the father piled wood for twenty-five days after the birth of his child, and that both parents abstained from meat during the natal period. '69 Harris (1940, pp. 53-54) in discussing the White Knife Shoshoni, indicates that "dur ing the spring and sometimes in the fall or sum­ mer, from one to 300 people gathered for seasonal dances, games and prayers. . . During this time, the economic routine of the people was governed by a leader the Gwini tegwani, but with the end of the meeting, his authority dissolved. " The tegwani may be equiva­ lent to Powell's "priest." Harris (ibid.) does not discuss "snow" or " r a n " festivals. '^ ^ Harris (1940, pp. 65-66) translates muguwa (Powell's mo-go-a) as "soul or spirit." He did not record the term cu-un. He did, however, record the term Tsoap, "ghost" apparen ly distinct from the muguwa, although some informants thought that the muguwa was transformed into a tsoap at death (Harris, 1940, p. 66, n. 21). " ' See the Cannibal Bird tale, p. 269. Bibliography T h e bibliography includes Powell's published works dealing with anthropology and Warman ' s catalogue (1903), in addition to works cited in the text. Adams, Charles 1872. Report , Los Finos Agency. Report to the Com­ missioner of Indian Affairs for 1872, pages 289-291. Angel, Myron, editor 1881. History of Nevada. San Francisco: Thomas H. Thompson and Albert A. West, Publishers. [Reprinted by Howell-North, Berkeley, 1958.] Bailey, Paul D. 1948. Jacob Hamblin, Buckskin Apostle. Los Angeles: Westernlore Press. Barta, VV. J . 1962. The Bear River Massacre. Masters thesis. Pocatello: Idaho State University. Bartlett, Richard A. 1962. Great Surveys of the American West. Norman : Uni­ versity of Oklahoma Press. Beaman, E. O . 1874. T h e Cafion of the Colorado and the Moqui Pueblos. Appleton's Journal 11: 481-484, 5 1 3 - 516, 545-548, 590-593, 623-626, 641-644, 6 8 6 - 689. Beckwith, E. G., editor 1855. Report of Explorations by Captain J . W. Gunni­ son near the 38th and 39th Parallels. U. S. House Document, 33rd Congress, 3rd Session, number 91. Bolton, Herbert E. 1950. Pageant in the Wilderness: the Story of the Es­ calante Expedition to the Interior Basin, 1776, including the Diary and Itinerary of Father Escalante. Utah Historical Quarterly, volume 18: 1-265. Boyd, Ju l ian , editor 1950-1965. The Papers of Thomas Jefferson, 1760-1790. 17 volumes. Princeton: Princeton University Press. Brandes, Raymond S. 1965. Frank Hamil ton Gushing: Pioneer Americanist. Doctoral dissertation. University of Arizona (University Microfilms 65-9951). Brooks, J u a n i t a 1950. The Mountain Meadows Massacre. California: Stanford University Press. Campbell , Franklin 1866. Report of Walker River Indian Reservation, August 22, 1866. Report of the Commissioner of Indian Affairs, 1866, pages 117-120. Washington, D. C : U. S. Government Printing Office. Cass, Lewis 1823. Inquiries Respecting the History, Traditions, Lan­ guages Manners, Customs, Religion, &c of the Indians, Living within the United States. Detroit: Sheldon and Reed. Chalfant, William A. 1931. Medicine Men of the Eastern Mono. The Masterkey, 5(2): 50-54. Chinard, Gilbert 1943. Jefferson and the American Philosophical So­ ciety. Proceedings of the American Philosophical Society, 87: 263-276. Cline, Gloria G. 1963. Exploring the Great Basin. Norman: University of Oklahama Press. Cline, Howard F. 1964. T h e Relaciones Geograficas of the Spanish Indies, 1577-1586. Hispanic American Historical Review, 44:343-374. Collins, C. R. 1876. Report on the Languages of the Different Tribes of Indians Inhabit ing the Territory of Utah . Pages 4 5 9 ^ 6 4 , in J . H. Simpson, Report of Ex­ ploration Across the Great Basin of the Territory of Utah for a Direct Wagon Route from Camp Floyd to Genoa in Carson Valley in 1859. Washington, D. C : U. S. Government Printing Office. Cooke, Anne M. 1940. An Analysis of Great Basin Mythology. 2 vol­ umes. Doctoral dissertation, Yale University. Coues, Elliot, editor 1893. History of the Expedition Under the Command of Lewis and Clark. 3 volumes. New York: Francis P. Harper. Crampton, C. Gregory, editor 1969. F. S. Dellenbaugh of the Colorado: Some Letters Pertaining to the Powell Voyages and the History 289 290 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 of the Colorado River. Utah Historical Quarterly 37:214-243 . Creer, Leland H. 1958. T h e Activities of J a c o b Hambl in in the Region of the Colorado. University of Utah Anthropologi­ cal Paper No. 33 (Glen Canyon Series no. 4). Critchlow, J . J . 1872. Repor t of the Uin tah Agency. Reports to the Commissioner of Indian Affairs for 1872, pages 2 9 1 - 294. Washington, D. C : U. S. Government Printing Office. Crossetfe, George 1966. Founders of the Cosmos Club of Washington, 1878: A Collection of Biographical Sketches and Likenesses of the Sixty Founders. Washington, D . C : T h e Cosmos Club. Culin, Stewart 1907. Games of the Nor th American Indians. Twenty- fourth Annual Report of the Bureau of American Ethnology, 1880-'81, pages 1-846. Curt in , Philip D. 1964. The Image of Africa, British Ideas and Action, 1780- 1850. Madison: University of Wisconsin Press. Dar rah , William C. 1951. Powell of the Colorado. Princeton: Princeton, University Press. Dar rah , William C , editor 1947. Biographical Sketches and Original Documents of the First Powell Expedition of 1869. Utah Historical Quarterly, 15: 1-148. Dar rah , William C , Ra lph V. Chamberl in , and Charles Kelly, editors 1947. Biographical Sketches and Original Documents of the Second Powell Expedition of 1871-1872. Utah Historical Quarterly, 15: 149-270. Dar rah , William C , Herbert E. Gregory, and Charles Kelly, editors 1948-1949. T h e Exploration of the Colorado River and the High Plateaus of Utah by the Second Powell Expedition of 1871-72. Utah Historical Quarterly, 16-17:1-540. Davis, William M . 1915. J o h n Wesley Powell, 1834-1902. National Acad­ emy of Sciences Biographical Memoirs, volume 8. Degerando, Joseph-Marie 1969. The Observation of Savage Peoples. Berkeley: Uni­ versity of California Press. Dellenbaugh, F. S. 1902. The Romance of the Colorado River: The Story of Its Discovery in 1540, with an account of the Later Ex­ plorations and with Special Reference to the Voyage of Powell through the Line of the Great Canyons. New York and London: G. P. Putnam's Sons. 1962. 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Twentieth Annual Report of the Bureau of American Ethnology, 1898-99, pages ix-xxvii. 1903b. Report of the Director. Tvuenty-first Report of the Bureau of American Ethnology, 1899-1900, pages vii-xl. 1904a. Repor t of the Director. Twenty-second Annual Re­ port of the Bureau of American Ethnology, 1900-1901, pages cii-xliv. 1904b. Repor t of the Director. Twenty-third Annual Re­ port of the Bureau of American Ethnology, 1901-1902, pages vii-xlv. Powell, J . W., and G. W. Ingalls 1874. Report of Special Commissioners J. W. Powell and G. W. Ingalls on the Condition of the Ute Indians of Utah; the Paiutes of Utah, northern Arizona, south­ ern Nevada, and southeastern California; the North­ western Shoshones of Idaho and Utah; and the Western Shoshones of Nevada; and Report Concerning Claims of Settlers in the Mo-a-pa Valley, Southeastern Nevada. Washington, D. C : U. S. Government Printing Office. Powers, Stephen 1877. Tribes of California. 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Utah His­ torical Quarterly, 37: 207-213. Santee, Joseph F. 1935. Egan of the Piutes. Washington Historical Quar­ terly, 26:16-25. Sapir, Edward 1910a. Ka ibab Paiute Notes. Unpublished manuscr ipt . American Philosophical Society Library, Phila­ delphia. 1910b. Song Recitative in Paiute Mythology. Journal of American Folklore, 23 : 455-472. 1930a. Southern Paiute, A Shoshonean Language . Proceedings of the American Academy of Arts and Sciences, 65 (1): 1-296. 1930b. Texts of the K a i b a b Paiutes and Uin tah Utes. Proceedings of the American Academy of Arts and Sciencec, 65 (2): 297-535. 1931. Southern Paiute Dictionary. Proceedings of the American Academy of Arts and Sciences, 65(3): 5 3 9 - 730. Schmeckebier, L. F. 1904. Catalogue and Index of the Publications of the Hayden, King, Powell and Wheeler Surveys. U. S. Geological Survey Bulletin^ 222, series G. (Miscellaneous 26). Schmerler, Henriet ta 1931. Trickster Marries His Daughter . Journal of American Folklore, 44:196-207. Schoolcraft, Henry R. 1851-1856. Historical and Statistical Information Respecting the History, Condition and Prospects of the Indian Tribes of the United States. 6 volumes. Phi ladelphia: Lippencott , G r a m b o Co. Scott, Lalla 1966. Karnee, A Paiute Narrative. Annotated by Charles R. Craig. Reno : University of Nevada Press. Service, E lman R. 1962. Primitive Social Organization: An Evolutionary Per­ spective. New York: R a n d o m House. Shimkin, D. B. 1947. Wind River Shoshone Literary Forms: An In­ troduction. Journal of the Washington Academy of Sciences, 37(10): 329-352. Simpson, J . H . 1876. Report of Explorations Across the Great Basin of the Territory of Utah for a Direct Wagon Route from Camp Floyd to Genoa, in Carson Valley, in 1859. Washing­ ton, D . C : U .S . Government Printing Office. Smith, Henry N . 1947. Clarence King, J o h n Wesley Powell, and the Establishment of the Uni ted States Geological Survey. Mississippi Valley Historical Review, 34: 37-58. Sonne, Conway B. 1962. World of Wakara. San Antonio: T h e Naylor Co. Stansbury, Howard 1851. Exploration and Survey of the Valley of the Grea t Salt Lake of U t a h . 32nd Congress, Special Session, Senate Executive Document, n u m b e r 3. BIBLIOGRAPHY 299 Stanton, Rober t B. 1932. Colorado River Controversies. J . M. Chalfant, editor. New York: Dodd, Mead & Company. Stegner, Wallace E. 1962. Beyond the Hundredth Meridian: John Wesley Powell and The Second Opening of the West. Boston: Houghton Mifflin Co. [First published in 1954.] Sterling, Everett W. 1940. T h e Powell Irrigation Survey, 1888-1893. The Mississippi Valley Historical Review, 27:421-434. Steward, Ju l ian H. 1933. Ethnography of the Owens Valley Paiute. Uni­ versity of California Publications in American Ar- chaelogy and Ethnology, 34:233-350. 1936. Myths of the Owens Valley Paiute. University of California Publications in American Archaeology and Ethnology, 34:355-440. 1938. Basin-Plateau Aboriginal Sociopolitical Groups. Bureau of American Ethnology Bulletin, 120. 1939. Notes on Hillers' Photographs of the Paiute and Ute Indians Taken on the Powell Expedition of 1873. Smithsonian Miscellaneous Collection, 98 (18): 1-23. 1943a. Some Western Shoshoni Myths. Bureau of Ameri­ can Ethnology Bulletin, 136: 249-299. 1943b. Culture Element Distributions, X X I I I : Northern and Gosiute Shoshoni. University of California Anthropological Records, 8:264-392. 1955. Theory of Culture Change. Urbana : University of Illinois Press. Steward, Ju l ian H., and Erminie W. Voegelin 1956. T h e Northern Paiute Indians, prepared for the U. S. Justice Department , Indian Claims Com­ mission, Washington, D.C. [Mimeographed.] Stewart, Omer C 1938. Northern Paiute Polyandry. American Anthro­ pologist, 40:368-369. 1939. T h e Northern Paiute Bands. University of Cali­ fornia Anthropological Records, 2(3): 127-149. 1941. Culture Element Distributions, X I V : Northern Paiute. University of California, Anthropological 4:361-446 . 1942. Culture Element Distributions, X V I I I : Ute- Southern Paiute. University of California An­ thropological Records 6:231-356. 1958. Shoshone History and Social Organization. Actas del 33 Congreso Internacional de Americanistes, pages 132-142. Stocking, George W., J r . 1964. French Anthropology in 1800. /.jiV, 55: 134-150. Sturtevant, William C 1959. Authorship of the Powell Linguistic Classifica­ tion. International Journal of American Linguistics, 25:196-199. Terrell, J o h n U. 1969. The Man Who Rediscovered America: A Biography of John Wesley Powell. New York: Weybright and Talley, Inc. Thompson, A. H. 1875. Repor t on a Tr ip to the Mouth of the Dirty Devil River. Pages 133-145 in J . W. Powell, Ex­ plorations of the Colorado River of the West and Its Tributaries; Explored in 1869, 1870, 1871, and 1872, Under the Direction of the Secretary of the Smithsonian Institution. Washington, D . C : U.S. Government Printing Office. Trumbul l , J . Hammond 1871. On the Best Method of Studying the North American Languages. Transactions of the Ameri­ can Philological Association, 1:55-79. Turenne, Louis de 1896. Une Legende Indienne. Journal de la Societe de Americanistes de Paris, series IV, 7: 61-71 . Tyler, David B. 1968. The Wilkes Expedition: The First United States Exploring Expedition (1838-1842). Memoirs of the American Philosophical Society, volume 73. Tylor, Edward B. 1886. Anthropology. In R. S. Ball, editor, A Manual of Scientific Inquiry; Prepared for the Use of Officers in Her Majesty's Navy, and Travellers in General. 5th edition. London: Eyre and Spottiswoode. Tylor, Edward B., et al. 1887. Thi rd Report of the Committee . . . Appointed for the Purpose of Investigating and Publishing Reports on the Physical Characters, Languages, and Industrial and Social Condition of the North­ western Tribes of the Dominion of Canada. British Association for the Advancement of Science, Annual Report for 1887, pages 173-183. Walker, F. A. 1883. Report of the Superintendent of the Census to the Secre­ tary of the Interior, Compendium of the Tenth Census part 1: xxvi-lii. Washington, D . C : U.S . Govern­ ment Printing Office. Warman , P. C 1903. Catalogue of the Published Writings of J o h n Wesley Powell. In J o h n Wesley Powell: Pro­ ceedings of a Meeting Commemorative of His Distinguished Services, Held in the Columbian University Under the Auspices of the Washington Academy of Sciences, February 16, 1903. Pro­ ceedings of the Washington Academy of Sciences, 5: 131-187. Watson, Elmo S. 1954. The Professor Goes West: Illinois Wesleyan Uni­ versity—Reports of Major John Wesley Powell's Explorations: 1867-1874. Bloomington: Illinois Wesleyan University Press. Webb, Walter Prescott 1931. The Great Plains. Boston: Ginn and Co. Wheat, Margaret M. 1959. Notes on Paviotso Material Culture. Nevada State Museum Anthropological Papers, number 1. 1968. Survival Arts of the Primitive Paiutes. Reno: Uni­ versity of Nevada Press. Wheeler, George M. 1889. Memoir Upon Voyages, Discoveries, Explora­ tions, and Surveys to and at the West Coast of North America and Interior of the United States 300 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 West of the Mississippi River, between 1500 and 1880. . . Appendix F of Report Upon U. S. Geographical Survey West of the 100th Meridian, I: Geographical Report. Washington, D . C : U.S. Government Printing Office. Wheeler, Sessions S. 1967. The Desert Lake. Pocatello, Idaho : Caxton Print­ ers. Whipple , A. W. 1856. Repor t of Lt. A. W. Whipple Upon the Route Near the Thirty-fifth Parallel. In Reports of Ex­ ploration to Ascertain the Most Practicable and Eco­ nomical Route for a Railroad from the Mississippi River to the Pacific Ocean. 3 volumes. Washington, D . C , U .S . Government Printing Office. Whipple , A. W., Thomas Ewbank, and Will iam W. Turne r 1856. Repor t Upon the Ind ian Tribes. Part 3 of "Repor t of Lt. A. W. Whipple Upon the Route Near the Thirty-Fifth Parallel ," in Re­ ports of Exploration to Ascertain the Most Practicable and Economical Route for a Railroad from the Missis­ sippi River to the Pacific Ocean, . . . in 1853-54, 3: 1-127. Washington, D . C : U.S. Government Printing Office. Whit ing, Beatrice B. 1950. Paiute Sorcery. Viking Fund Publications in An­ thropology, number 15. Whitney, Will iam D. 1887. Language and the Study of Language. New York: Charles Scribners Sons. 1893. The Life and Growth of Language: An Outline of Linguistic Science. New York: Charles Scribner 's Sons. Williamson, J . A., et al. 1880. Repor t of the Public Lands Commission. U.S. House Executive Document, 46th Congress, 2nd Session, number 46. Woodbury, Angus M. 1933. T h e N a m e M u k u n t u w e a p . Zion and Bryce Na­ ture Notes 5(4): 1-3. U t a h : Zion and Bryce Na­ ture Society. Woodward , Ar thur 1938. T h e " H o n e y " of the Early California Ind ians— A Strange Ethnological Error. The Masterkey, 12:175-180. Yarrow, H. C 1880. Introduction to the Study of Mortuary Customs among the North American Indians. Washington, D . C : U.S . Government Printing Office. Index Abneki Indians, 285 (n. 5) Acculturation, Indian, 7-8, 22, 116 Afterworld, Numic conceptions of, 66, 69, 77, 179, 242, 246 Agriculture, Indian, 118 American Express Company, 3 Anasazi pueblos, 283 (n. 13) Antero, Ute chief, 3, 50, 104 Anthropological Society of Washington, 13 Aquarius Plateau, Utah, 141 Ashley's Creek, Utah, 178 Aurora, Nevada, 231 Austin, Nevada, 7, 105, 231, 233-234 Band Chiefs, Western Numic, 229-233 Bannock Indians. See Numa: Western Numic Bannock War, 232 Battle Mountain, Nevada, 7, 16, 30-33, 105, 212, 234, 268 Beaman, E. O., 11 Bear River, Utah-Idaho, 253 Bear River Massacre, 1863, 8 Beaver, Utah, 98, 106, 142-143 Beaver Dam Wash, Nevada-Utah, 135 Beckwourth, James, 285 (n. 51) Belmont, Nevada, 7, 234 Bennett, T. W., 107 Bicknell, Utah, 141 Bishop, Francis Marion, 9 Black Canyon, lower Colorado River, 4 Black Hawk, Ute chief, 50, 110 Black Mountains, Utah 142-143 Boas, Franz, 283 (n. 6) Bonnarks. See Bannock Indians Bountiful, Utah, 7 Breckenridge, Captain, 230 Brown's Hole, Green River, 4, 27, 178 Brown's Park. See Brown's Hole Bryce Canyon National Park, Utah, 141 Bull Valley Mountains, Utah, 135 Bureau of American Ethnology, 22 Bureau of Ethnology, 9, 12-13, 25, 31, 283 (n. 7) Bureau of Indian Affairs, 115-116, 119 Burial practices, Numic, 215, 248, 285 (n. 70), 287 (n. 145) Cache Valley, Utah, 11, 32, 97, 102 California Geological Survey, 3 Camp groups, Numic, 287 (n. 141) Canaan Peak, Utah, 141 Canyon Mountains, Utah, 141 Carson City, Nevada, 7 Carson River, Nevada, 231, 240-241 Carson Sink, Nevada, 285 (n. 85), 287 (n. 127) Cass, Lewis, 283 (n. 6) Cave Lakes, Kanab Canyon, Utah, 81, 126, 137 Cedar City, Utah, 98 Census of Numic tribes, 104-105, 107 Central Pacific Railroad, 115 Chemehuevi Indians. See Numa: Southern Numic Cherokee Indians, 282 (n. 6) Cheyenne, Wyoming, 9 Chicago (111.) Academy of Sciences, 3 Chickasaw Indians, 282 (n. 6) Choctaw Indians, 282 (n. 6) Chong (Choog), Ute chief, 50, 104, 283 (n. 14) Chuarumpeak, Kaibab chief, 9, 11, 13, 21-22, 27, 50, 59, 61, 65- 66, 104, 122, 161-162, 283 (n. 15, 16, 19) Circular of Indian medical practices, Powell's draft of, 283 (n. 7) "Clans" of Nevada, 233-234 Clothing and ornaments, Numic, 161, 285 (n. 57) Cochetopa Pass, Colorado, 178 Collins, C. R., 8 Colorado Plateau, 1-5, 7-8, 35 Colorado River, 1, 3-5, 7-8, 27, 35, 98, 103, 109-110, 123, 140- 141, 143, 283 (n. 13) Colorow, Ute chief, 50 Comanche Indians. See Numa: Central Numic Commissioner of Indian Affairs, 97-98, 112, 230 Comparative philologies, 20, 22, 25 Nuaguntits and Chemehuevi, 276-278 Paviotso and Oraibi, 273-274 Wiminuints and Kaivavwits, 274-276 Constellations, Numic conceptions of Orion, 95 Pleiades, 94-95, 229 Ursa Major, 95 Corinne, Utah, 32, 106-107 Corn Creek Reservation, Utah, 110, 112-113 Cosmos Club, 13 Cove Fort, Utah, 11, 141, 143 Critchlow, J. J., Uintah Indian Agent, 111 Crookham, George, 2 Crossing of the Fathers, Colorado River, 11, 27, 140-141 Cultural practices and beliefs, Numic Afterworld, conceptions of, 66, 69, 77, 179, 242, 246 Burial practices, 215, 248, 285 (n. 70), 287 (n. 145) Camp groups, 287 (n. 141) Clothing and ornaments, 161, 285 (n. 57) 301 302 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Constellations, conceptions of, 94-95, 229 Dances, 61, 63, 65, 121, 270, 287 (n. 142), 288 (n. 169) Food preparation, 39, 42, 46-47 Foods used, 39, 47-49, 98, 283 (n. 11) Games and toys, 61, 63, 65, 162, 248, 287 (n. 146, 147), 288 (n. 148-151) Government, tribal, 37-39, 50-51, 107, 116, 162, 245, 248, 286 (n. 110) Horses, use of, 39 Horticulture, 38, 49, 98-99, 108, 111, 115, 283 (n. 13) Hunting techniques, 47-48 Insanity, fear of, 61 Intoxicants, use of, 49-50 Language. See Indian languages, Numic Limits of the earth, conceptions of, 38, 75, 161 Magic and sorcery, 8, 216-217, 246, 285 (n. 71, 72) Marriage customs, 8, 151, 162, 215, 245, 285 (n. 67) Medical practices, 19, 53, 57-61, 76, 102, 216-218, 242-243, 248 Menstrual huts, use of, 285 (n. 69), 286 (n. 107) Migration, 38 Mythology, 69, 73, 75, 97, 119, 121. See also Mythical Beings, Numic; Myths and Tales, Numic Parturition practices, 270, 285 (n. 68) Polygyny, 51 Shamanism, 53, 57, 59, 118, 178, 216-218, 234, 242-246, 248, 286 (n. 114, 115), 287 (n. 116-120, 143, 144) Social organization, 286 (n. 109), 287 (n. 141) Sororate, 285 (n. 67) Subsistence, 8, 22, 38-49, 98-99, 162, 287 (n. 142) Sweat lodge, use of, 244, 286 (n. 108) Treatment of aged, 61, 123, 162, 283 (n. 16) Treatment of criminals, 161-162 Curlew Valley, Utah, 11, 97 Gushing, Frank Hamilton, 282 (n. 5) Dakota Bad Lands, 3 Dall, William H., 120 Dances, Numic, 61, 63, 65, 121, 270, 287 (n. 142), 288 (n. 169) Dean, Joseph, 2 Death Valley, California, 5 Deep Creek, eastern Utah, 178 Deep Creek, western Utah, 97-98, 104, 106, 112-113 DeMotte, H. C , 140 DeMotte Park, Kaibab Plateau, Arizona, 138-139 Denver, Colorado, 9-10 Desert Archaic culture, 5 Dick, Captain George, 16 Dirty Devil River, Utah, 9-11 Dole, William P., 112 Dominguez-Escalante Expedition, 1776, 7 Dorsey, G. A., 286 (n. 147) Dorsey, James Owen, 20 Douglass, Ute chief, 3, 13, 16, 28, 50, 57, 171 Dry, Mabel, 133, 136 Duchesne River, Utah, 10, 178 Dunn, William, 5, 9, 141 Dwellings, Numic, 53 Eastern (Wind River) Shoshoni Indians. See Numa: Central Numic Egan, Capt., Northern Paiute chief, 232 E^ko, Nevada, 106 Escalante, Fray Silvestre Velez de, 7, 283 (n. 13) Ethnobiology, Paviotso, 241 Ethnographic questionnaires, 282 (n. 6) Ethnographic research in Great Basin, pre-1868, 7-9 Eureka, Nevada, 7 Fillmore, Utah, 11, 16, 30, 98, 103, 106, 110, 112, 142, 208 Fish Lake Ute Indians. See Numa: Southern Numic Food preparation, Numic, 39, 42, 46-47 Food resources, Numic Animal foods, 47-49 Food caches, 49 Plant foods, 39, 98, 283 (n. 11) Fort Bidwell, California, 232 Fort Bridger, Wyoming, 9, 100 Fort Churchill, Nevada, 233 Fort Defiance, New Mexico, 10, 34 Fort Hall Reservation, Idaho, 100-102, 106-107, 113-114, 116 Fort Leavenworth, Kansas, 14 Fort McDermitt, Nevada, 232-233 Fort Pierce Wash, Utah-Arizona, 136 Fremont, John C , 8 Gallatin, Alberg, 282 (n. 6) Games and toys, Numic, 61, 63, 65, 162, 248, 287 (n. 146, 147), 288 (n. 148-151) Garman, Samuel, 9 Gatschet, Albert S., 13, 20 Genoa, Nevada (Mormon Station), 7 "Gens," Northern Paiute, 233, 244-245, 248, 286 (n. 109) Geographic Names, Numic. See Place names, Numic Geological Exploration of the Fortieth Parallel, 3 Geographical and Geological Survey of the Rocky Mountain Region, 1, 5, 9, 20, 25 Geographical and Geological Survey of the Territories First Division, 3, 5 Second Division, 5 Geological Survey, United States, 5, 12, 13, 25, 29 J. W. Powell as director of, 13, 29 Geographical Survey West of the One Hundredth Meridian, 3 Geographical and Topographical Survey of the Colorado River of the West and its Tributaries, 5 George, Captain, 16, 32, 265 Ghost Dance, 1870, 233 Gibbs, George, 20, 28, 283 (n. 6) Gilbert, Grove Karl, 141 Gosiute Indians. See Numa: Central Numic Government, Numic tribal, 37-39, 50-51, 107, 116, 162, 245, 248, 286 (n. 110) Grand Canyon, Arizona, 4-5, 11, 27, 38-39, 78, 89, 136, 138, 141 Grand River. See Colorado River Grant, Ulysses S., 2, 3, 282 (n. 1) Grass Valley, Nevada, 234 Graves, Walter, 9 Gray Eyes, Wyandotte chief, 282 (n. 5) Great Basin, 1, 3, 5, 7, 8, 35 Great Salt Lake, Utah, 32, 212, 253, 268 Green River, Wyoming-Utah, 1, 3-5, 8-9, 98, 178 Green River Station, Wyoming, 5, 9, 10, 27, 111, 178 Gunnison, Utah, 11, 28, 112 Gunnison-Beckwith Survey of the Great Basin, 1853-1854, 8 Gunnison's Crossing, Utah, 11, 178 Hale, Horatio, 7-8, 282 (n. 6) Hambfin, Jacob, 9-11, 19, 22, 27, 139, 161, 164, 283 (n. 16) Hamilton, Nevada, 7 Harney Valley Paiute Indians. See Numa: Western Numic Hatch, Ira, 123, 161, 283 (n. 16) Havasupai Indians, 282 (n. 5) Hawthorne, Nevada, 231 Hayden, F. V., 3, 5, 282 (n. 2) Henry, Joseph, 3, 141 Henry Mountains, 141. See also Mount Ellen; Mount Ellsworth; Mount Hillers; Mount Holmes; Mount Pennell Henshaw, Henry Wetherbee, 13, 232, 283 (n. 8) INDEX 303 Hewitt, J. N. B., 22 Hillers, John K. (Jack), 10-13, 25, 141 Photographs of Indians, 12-13 Hoflfman, W. J., 13 Holmes, William Henry, 141 "Honey Dew," Numic food resource, 283 (n. 11) Honey Lake, California, 231, 233 Honey Lake Paiute Indians. See Numa: Western Numic Hopi Indians, 9, 26-27, 33, 37, 171 Language 120, 273-274,'278-281 Hopi mesas, Arizona, 9, 34 Hopkins, Sarah Winnemucca, 16, 230, 232 Horses, Numic use of, 39 Horticulture, Numic, 38, 49, 98-99, 108, 111, 115, 283 (n. 13) House Rock Valley, Arizona, 9, 139 Howland, O. G., 5, 9, 141 Howland, Seneca, 5, 9, 141 Humboldt, Alexander von, 7 Humboldt Mountains, Nevada, 240-242 Humboldt Siding, Nevada, 246, 249, 287 (n. 126) Humboldt Valley, Nevada, 16, 31, 218, 230, 240, 241, 243, 285 (n. 73) Hunting techniques, Numic, 47-48 Hurricane Cliffs, Utah-Arizona, 136 Hurrican Fault, Utah-Arizona, 136 Hurt, Garland, 8 Illinois Industrial University, 3 Illinois Natural History Society, 3 Illinois State Normal Museum and University, 2-4 Illinois Wesleyan University, 2 Indian chiefs, 8 Indian depredations, 110 Indian languages Classification of, 1 North American, 13, 16, 19-21, 26 Numic. See also Vocabularies, Indian Analysis of, 120 Central Numic, 5-8, 13, 19, 32-33, 119-120 Divisions of, 5-7, 120 Grammatical structure of, 120 Southern Numic, 5-9, 13, 19, 28-29, 33, 119-120, 274-278 Western Numic, 5-6, 8, 19, 30-31, 33, 119-120,210-215, 273- 274 Uto-Aztecan language stock, 5 Indian Reservations, 21-22, 98-99 Corn Creek, Utah, 110, 112-113 Fort Hall, Idaho, 100-102, 106-107, 113-114, 116 Malheur, Oregon, 115-116, 230, 233 Muddy Valley (Moapa), Nevada, 22, 99-101, 103-104, 106, 108 Management of, 117-118 Owyhee, Nevada, 232, 234 Pyramid Lake, Nevada, 100-101, 107, 115-116 San Pete (Twelve Mile Creek), Utah, 112 Spanish Fork, Utah, 112-113 Legal status of, 113 Uintah, Utah, 10-11, 22, 27-28, 100-101, 103-104, 110-112, 116 Walker River, Nevada, 100-101, 107, 116 White River, Colorado, 13 Wind River, Wyoming, 100-101, 106, 115 Indian tribal names, North American, synonymy of, 30 Indians, Non-Numic tribes Abneki, 285 (n. 5) Cherokee, 282 (n. 6) Chickasaw, 282 (n. 6) Choctaw, 282 (n. 6) Havasupai, 282 (n. 5) Hopi, 9, 26-27, 33, 37, 120, 171, 273-274, 278-281 Mohave, 8, 11, 37, 107, 123 Navajo, 10, 19, 33, 98, 107, 110, 171 Nez Perce, 285 (n. 73) Noje, 34 Passaquomoddy, 282 (n. 5) Uchi, 33 Umatilla, 233 Washo, 99, 101, 231 Wintun, 13, 33, 286 (n. 113) Wyandotte, 282 (n. 5) Indians, Numic. See Numa Indian-White relations. See White-Indian relations Informants, Powell's Indian Chuarumpeak, 9, 11, 13, 21, 22, 27, 50, 59, 61, 65, 66, 90, 104, 122, 161, 162 Douglass, 13, 16, 171 George, Captain, 16, 265 Joe, 28 John, Captain, 265 Johnson, Captain, 32, 265 Kanosh, 16, 29, 98, 103-104, 106, U l , 207 Komas, Richard, 16, 26, 29, 102, 204 Naches, 16, 25, 30-31, 210-229, 240 Ponpuwar (Jim), 28 Seguit, 28, 32 Tapeats, 13 Wonroan, 16, 29, 104 Ingralls, George W., 11-12, 21, 97, 100, 106, 114 Insanity, Numic fear of, 61 Interior, U.S. Department of, 5, 13 Intoxicants, Numic, 49-50 Ives, Joseph Christmas, 8 Jacob's Lake, Arizona, 139 Jeflferson, Thomas, 282 (n. 6) Jim, Captain, Northern Paiute Chief, 230 Joe, Ute informant, 8 John, Captain, 32, 265 Johnson Canyon, Utah, 137 Johnson, Captain, 16, 32, 265 Jones, Stephen Vandiver, 11, 27 Jordan River, Utah, 253 Kaiantikwokets. See Numa: Southern Numic Kaibab Paiute Indians. See Numa: Southern Numic Kaibab Plateau, Arizona, 9, 11, 27, 38, 78, 81, 87, 89, 91, 138- 140, 285 (n. 53) Kaiparowits Plateau, Utah, 141 Kanab, Utah, 22, 81, 121, 137 Kanab Canyon, Arizona-Utah, 5, 11, 27, 124, 126, 136-137 Kanosh, Ute Chief, 16, 29, 98, 103-104, 106, 111, 207 Kawich Mountains, Nevada, 234 Kin Cliques, Numic, 286 (n. 109) King, Clarence, 3, 5, 282 (n. 2) Kinship terminology Abbreviations, 284 (n. 48) Numic Gosiute, 250-251 Kaibab Paiute, 129-130 Las Vegas Paiute, 152-153 Pahvant Ute, 208 Paviotso Paiute, 210, 236-239 Ute, 165, 172 Western Shoshoni, 266 White River Ute, 166 304 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Komas, Richard, 16, 26, 29, 102, 204. See also Informants, Powell's Indian Kwagunt, Kaibab Paiute, 139-140 Kwagunt Creek, Arizona, 139 Kwitous, Shivwits Paiute, 50, 104, 161 Lake Powell, Utah-Arizona, 140 La Sal Mountains, Utah, 178 Las Vegas, Nevada, 11, 26, 107 Las Vegas Paiute Indians. See Numa: Southern Numic Lee John Doyle, 162, 285 (n. 55) Lee's Ferry, Arizona, 285 (n. 55) Lehi, Utah, 7 Lemhi Shoshoni Indians. See Numa: Central Numic Levirate, Numic practice of, 285 (n. 67) Lewis and Clark Expedition, 7 Limits of the Earth, Numic concepdons of, 38, 75, 161 Linguistic and Tribal Divisions, Numic Indians, 5-7, 37, 50, 97- 98, 104 Little Colorado River, Arizona, 282 (n. 5) Littlefield, Arizona, 135 Logan, John Alexander, 138 Lonely Dell. See Lee's Ferry Long Valley, Utah, 138 Long's Peak, Colorado, 3, 9 First recorded ascent of, 3 Lovelock, Nevada, 31 Lovelock Cave, Nevada, 285 (n. 73) Macomb, Alexander, 8 Magic and sorcery, Numic, 8, 216-217, 246, 285 (n. 71-72) Malheur Reservation, Oregon, 115-116, 230, 233 Mammoth City, Idaho, 232 Manual of North American Ethnology, 283 (n. 7) Manuscripts on Numic Indians, discussion and collation of Pow­ ell's, 22-34 Comparative Philologies, 33 Field Journals, 26-27 General Ethnographies, 25-26 Non-Numic manuscripts, 33-34 Northern Paiute, 30-31 Shoshoni, 31-33 Southern Paiute, 26-28 Ute, 28-30 Marble Canyon, Arizona, 11, 27 Markagunt Plateau, Utah, 94, 138 Marriage customs, Numic, 8, 151, 162, 215, 245, 285 (n. 67) Medical practices, Numic, 19, 53, 57-61, 76, 102, 216-218, 242- 243, 248 Meeker Massacre, 13 Menstrual huts, Numic use of, 284 (n. 69), 286 (n. 107) Miera, Bernardino de, 7 Migration, Numic, 38 Mineral Mountains, Utah, 142 Moak Shinauav, Southern Paiute chief, 103-104, 283 (n. 14) Moapa Paiute Indians. See Numa: Southern Numic Moapa Valley, Nevada, 284 (n. 29) Mohave Desert, California-Nevada, 7 Mohave Indians, 8, 11, 37, 107, 123 Mono Lake, California, 230-231, 233, 240 Mono Paiute Indians. See Numa: Western Numic Mono-Paviotso languages, 5 Moquis. See Hopi: Language Morgan, Lewis Henry, 13, 20, 283 (n. 6), 286 (n. 109) Mormons, 27, 66 Church of, 111 Settlements of, 4, 7, 32, 109 War, 1857-1858, 111 Mountain Meadows Massacre, 285 (n. 55) Mount Ellen, 141 Mount Ellsworth, 141 Mount Hillers, 141 Mount Holmes, 141 Mount Logan, Arizona, 138 Mount Pennell, 141 Mount Trumbull, Arizona, 9, 11, 22, 59, 89-90, 138 Muddy Mountains, Nevada, 135 Muddy River, Nevada, 11, 133-134 Muddy Valley (Moapa) Indian Reservation, Nevada, 22, 99-101, 103-104, 106, 108, 117-118 Mukoontuweap Canyon, Utah, 136 Mythical beings, Numic, 69-73, 143, 172-173, 178-179, 241-242 Ancients, the, 241 Baby Eater, 247 Badger, 121, 220, 258-260, 264-265 Bat, 179, 247, 261-263 Beaver, 246-247 Buffalo, 86 Bug, 79, 143 Coyote, 30, 77-83, 85-89, 94, 96, 124, 219-223, 225-226,229, 247, 269-270, 284 (n. 34) Crane, 82, 84-85, 247 Duck, 261-263 Eagle, 121-122, 126, 204-206, 223-224, 241, 263-264, 269 Echo, 242 Father, Our, 247 Fire Man, 246-247 Fox, 87, 89-91, 92 Frog, 221, 242 Ghosts, 66, 179 Giants, 241 Hawk, 77, 121, 258-260, 270 Iron Clothes. See Stone Shirt Jay, Canada, 85-86, 92-93, 121, 126 Jay, Maximilian (Crested), 85-86, 92-93 Lizard, 121 Lizard, Black, 224 Louse, 227 Many-eyed Antelope, 81-82, 284 (n. 35) Mexicans, 91-92 Moon, 220-221 Mother, Our, 246-247 Mountain Rat, 87, 247 Mountain Sheep, 223-224 Old Woman of the Sea, 78, 179 One-Two Boys, 82-85 Otter, 224 Owl, 258-260 Porcupine, 86-87, 121, 261-263 Pygmies, 121, 139, 241 Rabbit, Big, 87, 89-91 Rabbit, Little, 76-81, 143, 227-229, 246, 270, 284 (n. 29, 32), 288 (n. 166) Rattlesnake, 83, 93-94, 121, 219-220, 263-264, 284 (n. 35) Red Ant, 121, 227 Rock Rover, 66, 76, 122, 143 Sage Hen, 258-260, 263-264 Skunk, 95-96, 121, 258-260, 264-265 Snowbird, 85 Spider, 92-93 Squirrel, 227 Stone Shirt, Wearer of, 81-82, 84-85, 121, 143, 284 (n. 35) Tamias, 229 Turtle, 95 INDEX 305 Turtle Dove, 263-264 Unupits, 59, 61, 75-76, 89-90, 121, 162, 283 (n. 15) Vulture, 227 Water Baby, 66, 75-76, 137, 179, 221, 224-225, 241, 285 (n. 83), 286 (n. 102) Weasel, 264-265 Whippoorwill, 220 Wildcat, 89 Woodpecker, 258-260 Wolf, 30, 77-78, 80-83, 85, 87-89, 94, 97, 121, 219, 221, 225- 226, 229, 241, 246-247, 261-263, 284 (n. 34), 288 (n. 152) Mythology, 69, 73, 75, 97, 119, 121 Orpheus motif in, 69, 283-284 (n. 20), 284 (n. 26) Powell's study of, 21 Zootheistic stage of, 21 Myths and tales, Numic Central Numic, 32, 258-265, 269-270 Southern Numic, 14, 21, 25-27, 29, 66, 69, 73, 75-97, 121, 204- 206 Western Numic, 25, 30-31, 219-229, 241-242, 246-248 Wintun, 13, 33 Naches, Northern Paiute informant, 16, 25, 30-31, 210-229, 240 Natural phenomena, Numic conceptions of, 243 Navajo Indians, 10, 19, 33, 98, 107, 110, 171 Navajo Mountain, Arizona, 141 Navajo Well, Arizona, 138 Nephi, Utah, 208 Nez Perce Indians, 285 (n. 73) Noje Indians, 34 Northern Paiute chiefs, 286 (n. 89) Northern Paiute Indians. See Numa: Western Numic Northern Shoshoni Indians. See Numa: Central Numic Northern Ute Indians. See Numa: Southern Numic Northwestern Shoshoni Indians. See Numa: Central Numic Numa: Central Numic Comanche, 6, 8, 37, 115 Eastern (Wind River) Shoshoni, 5-6, 100, 115, 268, 287 (n. 130), 288 (n. 149, 160) Gosiute, 5, 8, 11, 13, 16, 26, 31, 33, 97-98, 100, U l , 114, 268, 288 (n. 168) Lemhi Shoshoni, 5 Northern Shoshoni, 5 Northwestern Shoshoni, 5, 7, 11, 16, 32, 97-98, 101, 111, 113-114 Panamint Shoshoni, 5, 8, 107, 234 "Snakes," 8 Western Shoshoni, 8, 9, 11-13, 16, 30-32, 37, 97-98, 114 White Knife Shoshoni, 32-33, 288 (n. 169) Southern Numic Chemehuevi, 7-8, 11, 33, 37, 107, 116 Fish Lake Ute, 7 Kaiantikwokets, 103, 107 Kaibab Paiute, 7, 9, 11, 13, 22, 26-28, 33, 50, 75, 103, 121, 129-151 Las Vegas Paiute, 7, 26, 52-60, 161 Moapa Paiute, 7, 11, 26, 161, 234, 288 (n. 157) Northern Ute, 7, 9, 11-13, 19-20, 27, 29, 37, 39, 97-98 Pahranagut Paiute, 104, 107 Pahvant Ute, 7, 11, 16, 29-30, 33, 98, 103, 106, U l Red Lake Ute, 7, 50 Sevarits Ute, 11, 12, 98, 103, 110 Shivwits Paiute, 5, 7, 9, 13, 50, 93, 103, 141, 161, 288 (n. 157) Southern Paiute, 19, 25, 27, 33, 38, 97-98, 103-104, 287 (n. 125) Southern Ute, 7, 116, 287 (n. 125), 288 (n. 157) Tabuats (White River) Ute, 3, 13, 28, 50, 57, 81 Timpanoaguts Ute, 7 Uinkarets Paiute, 7, 9, 11, 21, 26-27, 90, 98, 103 Uintah Ute, 27-33 Yampaats Ute, 33 Western Numic Bannock, 5, 8, 37, 100, 107, 115, 171, 232 Harney Valley Paiute, 285 (n. 71), 287 (n. 130) Honey Lake Paiute, 231, 233 Mono Paiute, 5, 232 Northern Paiute, 5, 8, 9, 13, 16, 25-26, 30-31, 37 Owens Valley Paiute, 5, 234, 284 (n. 72), 287 (n. 130), 288 (n. 149, 168) Paviotso Paiute, 5, 9, 26, 30-31, 33, 75, 98-99, 107, 115, 268 Surprise Valley Paiute, 231, 233, 285 (n. 66, 72, 79), 286 (n. 105), 287 (n. 125), 288 (n. 149, 168) Northern Ute. See Numa; Southern Numic Numic languages. See Indian languages: Numic Ogden, Utah, 7, 32, 253 Ogden River, Utah, 253 Oquirrh Mountains, Utah, 253 Oregon Territory, 7-8 Origin of the earth, Numic conceptions of, 77, 161 Orpheus myths. See Mythology, orpheus motif in Overton, Nevada, 109 Owens Valley Paiute Indians. See Numa: Western Numic Owyhee Reservation, Nevada, 232, 234 Owyhee River, Nevada-Idaho, 232 Pacific Railroad Survey, 8 Padre Creek, Arizona, 140 Pahranagut Paiute Indians. See Numa: Southern Numic Pahranagut Valley, Nevada, 104, 125 Pahvant Range, Utah, 142 Pahvant Ute Indians. See Numa: Southern Numic Panamint Shoshoni Indians. See Numa: Central Nunic Paria Plateau, Arizona-Utah, 139 Paria River, Arizona-Utah, 11, 27, 138 Parowan, Utah, 98, 136-137, 143 Parowan Lake, Utah, 137 Parturition customs, Numic, 270, 285 (n. 68) Parunuweap Canyon, Utah, 11, 136, 138 Passaquomoddy Indians, 282 (n. 5) Paunsagunt Plateau, Utah, 124, 138 Paviotso Paiute Indians. See Numa: Western Numic Payson, Utah, 178 Philosophical Society of Washington, 25-26, 35, 73, 284 (n. 21) Pianump, Gosiute chief, 103, 105, 111 Pike's Peak, Colorado, 3 Fillings, James Constantine, 29 Pine Valley Mountains, Utah, 135 Pink Cliffs, Utah, 137 Pioche, Nevada, 7, 109 Pioche Indian Agency, Nevada, 98, 108 Pipe Springs, Arizona, 9, 11, 91, 137 Place names, Numic Gosiute, 253 Kaibab Paiute, 133-143 Northern Ute, 178 Paviotso Paiute, 212, 240 Western Shoshoni, 268 Plateau-Shoshonean languages, 5 Platte River, Nebraska-Colorado, 3 Pleasant Grove, Utah, 7, 178, 208 Pocatello, Northwestern Shoshoni chief, 105-106, 113 Poet, The, 121, 127, 283 (n. 16) Polygyny, Numic, 51 306 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 14 Ponpuwar (Jim), Ute informant, 28 Powers, Steven, 120, 230, 232, 287 (n. 146), 288 (n. 148, 149) Provo, Utah, 7, 178 Public Land Commission, U.S., 13 Pyramid Lake, Nevada, 7, 30, 212, 224-225, 230, 233, 241, 285 (n. 69, 83), 286 (n. 102) Pyramid Lake Reservation, Nevada, 100-101, 107, 115-116 Pyramid Lake War, 1860, 8, 230, 234, 286 (n. UO), 287 (n. 142, 147) Quah. See Kwagunt Red Lake Ute Indians. See Numa: Southern Numic Reed, Henry W., 107, 114 Reese River, Nevada, 231 Rio Grande Pueblos, New Mexico, 29, 282 (n. 5) Royal Society of Oxford, 282 (n. 6) Royce, Charles C , 13 Ruby Valley, Nevada, 234 Running Water, Ute chief, 50 Saiduka, 218, 230, 232-233, 241, 246-248, 285 (n. 73) Saint George, Utah, 11, 13, 79, 103, 106, 109, 130, 143, 283 (n. 18-19), 284 (n. 29) Saint Joseph, Nevada, 109 Saint Thomas, Nevada, 109, 135 Salt Lake, Great. See Great Salt Lake Salt Lake City, Utah, 7, 9, 10-12, 20, 27, 30, 32, 97-98, 106-108, 111, 178, 210, 253, 271 Sam, Captain, Western Shoshoni informant, 8 San Francisco Mountains, Arizona, 143, 282 (n. 5) San Juan River, Utah, 115 San Pete Reservation, Utah, 112 San Pete Valley, Utah, 11, 97-98, 110, 112 Santa Clara, Utah, 135 Santa Clara River, Utah, 135 Santa Fe, New Mexico, 7-8, 10 Schoolcraft, Henry Rowe, 283 (n. 6) Secretary of the Interior, U.S., 113 Seguit, Gosiute informant, 28, 32, 258 Sevarits Ute Indians. See Numa: Southern Numic Sevier Lake, Utah, 208 Sevier River, Utah, 9, 98, UO, 124, 178, 208 Sevier Valley, Utah, 11, 28 Shamanism, Numic, 53, 57, 59, 118, 178, 216-218, 234, 242-246, 248, 286 (n. 114, 115), 287 (n. 116-120, 143, 144) Shanks, J. P. C , 107, 114 Sheep Troughs, Arizona, 135, 137 Shinarump Cliffs, Utah-Arizona, 133, 135-137 Shinumo. See Hopi Indians Shivwits Paiute Indians. See Numa: Southern Numic Shivwits Plateau, Arizona, 11 Short Creek, (Colorado City), Arizona, 11, 136-137 Shoshoni-Comanche languages, 5 Sierra Nevada, 7, 115, 120, 240 Simpson, Capt. James H., 8 Skull Valley, Utah, 98, 104, 253 Skutumpah Terrace, Utah, 137 Slave raids, on Southern Paiute, 284 (n. 44) Smith, Edward P., 102 Smith, Jedediah, 283 (n. 13) Smithsonian Butte, Utah, 137 Smithsonian Institution, 3, 5, 13, 19-20, 26, 121 Bureau of (American) Ethnology, 9, 12-13, 22, 25, 31, 283 (n. 7) Snake Indians. See Numa: Central Numic Social organization, Numic, 286 (n. 109), 287 (n. 141) Songs and chants, Southern Paiute, 13, 121-128 Sorcery. See Magic and sorcery Sororate, Numic practice of, 285 (n. 67) Southern Paiute Indians. See Numic: Southern Numic Southern Ute Indians. See Numa: Southern Numic Spanish Council of the Indies, 282 (n. 6) Spanish Fork, Utah, 7, 14, 29, 110, 112, 178 Spanish Fork Reservation, Utah, 112-113 Springs in Central and Eastern Utah, 178 Southern Paiute names for, 138-140, 178 Southern Paiute ownership of, 138 Springville, Utah, 178 Stansbury, Capt. Howard, 8 Stevenson, James, 282 (n. 5) Steward, John F., 27 Stewart, Levi, 139 Stillwater, Nevada, 230 Subsistence practices, Numic, 8, 22, 38, 39-49, 98-99, 162, 287 (n. 142) Summit Lake, Nevada, 231, 246 Surprise Valley, California, 231 Surprise Valley Paiute Indians. See Numa: Western Numic Surveys of the American West, geological and topographical Ives, Lower Colorado River, 8 Hayden, western U.S., 5 King, western U.S., 3 Powell, Colorado River, 2, 5, 9-11, 27, 141, 282 (n. 4) Simpson, Great Basin, 8 Stansbury, Great Basin, 8 Wheeler, western U.S., 3 Whipple, lower Colorado River, 8 Sweat lodge, Numic use of, 244, 286 (n. 108) Synonymy of North American Indian names, 283 (n. 8) Tabbi, Ute chief, UO Tabuats Ute Indians. See Numa: Southern Numic Tagu (Coal Creek John), Ute chief, 50, 98, 103-104, 107, 161 Tapeats, Shivwits Paiute informant, 13 Tapeats Creek, Arizona, 139-140 Tenth Census, U.S., 1880, 13 Thompson, Almon Harris, 10-11, 139, 141 Thompson, Ellen Powell, 10-11, 141 Tillohash, Tony, 121, 133-134 Timpanoaguts Ute Indians. See Numa: Southern Numic Toitoi, Western Shoshoni chief, 234 Tomoak, Western Shoshoni chief, 105 Toquerville, Utah, 65-66, 283 (n. 13, 18, 19) Toroweap Lake, Arizona, 138 Trachyte Creek, Utah, 141 Treaties, U.S., with Numic tribes Gosiute, 1863, 100 Eastern Shoshoni, 1863, 100-101 Northwestern Shoshoni, 1863, 100 Pahvant Ute, 1863, UO Ruby Valley Shoshoni, 1863, 114 Treatment of the aged, Numic, 61, 123, 162, 183 (n. 16) Treatment of criminals, Numic, 161-162 Truckee River, Nevada, 229, 234, 240, 287 (n. 142) Trumbull, J. Hammond, 16, 20, 26, 28, 29, 119 Trumbull, Lyman, 138 Tsokwiouts, White River Ute chief, 50 Tushar Mountains, Utah, 142 Uchi Indians, 33 Uinkarets Paiute Indians. See Numa: Southern Numic Uinkarets Plateau, Arizona, 9, 98, 138 Uintah Basin, Utah, 7, 178 Uintah Mountains, Utah, 12, 178 INDEX 307 Uintah Reservation, 10-11, 22. 27-28, 100-101, 103-104, 110-112, 116 Uintah Ute Indians. See Numa: Southern Numic Umatilla Indians, 233 Unionville, Nevada, 232 United States Army Exploradon of the American West, 3 Geographical Survey West of the 100th Meridian, 3, 5 Geological Exploration of the 40th Parallel, 3, 5 Relations with Numic Indians, 118-119 United States Department of the Interior, 5, 13 Bureau of Indian Affairs, 115-116, 119 Geographical and Geological Survey of the Rocky Mountain Region, 1, 5, 9, 20, 25 Geographical and Geological Survey of the Territories, First Division, 3, 5 Second Division, 5 Geographical and Geological Survey of the Colorado River of the West, 5 Transfer of, to Smithsonian Institution, 5 Geological Survey, 5, 12-13, 25, 29 Formation of, 5 Powell as director of, 13 United States Public Land Commission, 1879-1880, 13 Utah Lake, Utah, 7, 110, 178 Ute-Chemehuevi languages, 5 Vermilion Cliffs, Utah-Arizona, 87, 92, 137 Virgin Mountains, Arizona, 135 Virgin River, Utah-Arizona-Nevada, 5, 7, 9, 11, 109, 122-123, 136, 138 Virginia City, Nevada, 7, 231 Vocabularies, Indian Collected by Simpson Survey, 8 Collected by Wilkes Expedition, 7-8 Comparative philologies, 20, 22, 25, 33, 273-278 Central Numic, 31-33 Gosiute, 250-258 Northwestern Shoshoni, 270-271 Weber Ute, 271-272 White Knife Shoshoni, 265-269 Gibb's List, 19-20, 28, 33 Hopi, 33, 278-281 Mohave, 34 Navajo, 33-34 Noje, 34 North American Indian, 282 (n. 6) Powell's list, 20-21 Southern Numic, 26-30 Kaibab, 28, 59, 129-151, 164-165 Las Vegas and Moapa, 28, 152-160 Pahvant, 207-208 Tabuats Ute, 163-164 Uintah Ute, 164 Ute, 165, 170-207 White River Ute, 166-170 Western Numic Northern Paiute, 7-8, 234-241 Paviotso, 210-215 Volcanic cones San Francisco Mountains, 143 Uinkarets Plateau, 138 West of Fillmore, Utah, 142 Vulcan's Throne, Arizona, 138 Wadsworth, Nevada, 30, 230, 286 (n. 113) Walker, Francis A., 13 Walker (Wakara), Ute chief, 135, 285 (n. 51) Walker Lake, Nevada, 231 Walker River, Nevada, 212, 233-234, 240-241, 268 Walker River Reservation, Nevada, 100-101, 107, 116 Wasatch Mountains, Utah, 7, 32, 35, UO, 112, 178, 253 Washakie, Eastern Shoshoni chief, 106, 268, 288 (n. 160) Washington, Capt. George, Western Shoshoni Indian, 16 Washington, D.C, 3, 10-13, 16, 29-30, 98, 113 Washington, Utah, 66, 283 (n. 18, 19) Washo Indians, 99, 101, 231 Wasson, Captain, Northern Paiute chief, 230 Weber River, Utah, 253 Wells, Fargo and Company, 3 West Point, Nevada, 109 Western Shoshoni Indians. S^'^ '^ Numa: Central Numic Wheeler, Lt. George M., 3, 5, 282 (n. 2) Whipple, Lt. Amiel W., 8 White Cliffs, Utah, 137 White-Indian relations, 8, 97-119 White Knife Shoshoni. See Numa: Central Numic White Mountains, California, 230 White River, Colorado, 3, 9, 57, 178 White River Indian Agency, Colorado, 13 Whitney, William Dwight, 20, 28 Wilkes Expedition, 1846-1848, 7-8 Wind River Reservation, Wyoming, 100-101, 106, 115 Winnemucca, Nevada, 31, 230, 232, 240, 249 Winnemucca, Old, Northern Paiute chief, 230, 232-233 Wintun Indians, 13, 33, 286 (n. 113) Wodziwob, 1870 Ghost Dance leader, 215, 233 Wonroan, Ute informant, 16, 29, 104 Wyandotte Indians, 282 (n. 5) Yampaats Ute Indians. See Numa: Southern Numic Yampa River, Colorado, 178 Yellowstone Mesa, Arizona, 138 Yellowstone Park, Wyoming, 2 Young, Brigham, 9, 112 Young, Joseph W., 11 Zion National Park, Utah, 122, 133, 136 a U.S. GOVERNMENT PRINTING OFFICE: l»7l O-403-3I4