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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..5dae03b --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #67084 (https://www.gutenberg.org/ebooks/67084) diff --git a/old/67084-0.txt b/old/67084-0.txt deleted file mode 100644 index a118d46..0000000 --- a/old/67084-0.txt +++ /dev/null @@ -1,7278 +0,0 @@ -The Project Gutenberg eBook of To the American Indian, by Lucy -Thompson - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: To the American Indian - -Author: Lucy Thompson - -Release Date: January 2, 2022 [eBook #67084] - -Language: English - -Produced by: Mary Glenn Krause, Charlene Taylor, Robert Tonsing and the - Online Distributed Proofreading Team at - https://www.pgdp.net (This file was produced from images - generously made available by The Internet Archive/American - Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK TO THE AMERICAN INDIAN *** - - - - - - TO THE - AMERICAN INDIAN - - By Mrs. Lucy Thompson - (Che-na-wah Weitch-ah-wah) - - EUREKA, CALIFORNIA - - - COPYRIGHT, 1916 - - By Mrs. Lucy Thompson - (Che-na-wah Weitch-ah-wah) - - -[Illustration: CHE-NA-WAH WEITCH-AH-WAH. - - In Her Wedding Dress] - - - To Milton J. Thompson - - My beloved husband, with whom all of my married life - has been so pleasantly spent, I dedicate this book. - - Mrs. Lucy Thompson, - - Che-na-wah Weitch-ah-wah. - - - - - CONTENTS - - [Illustration] - - - Chapter Page - - I. General History; Bill McGarvey’s Store 11 - II. Creation of the World 55 - III. The Wandering Tribe 59 - IV. Traditions of the Ancient White People 64 - V. Time and Names 69 - VI. Death and the Spirit Land 72 - VII. Through the Pearly Gates of Heaven 83 - VIII. Burial Customs 93 - IX. The Indian Devil 97 - X. The White Deer-Skin Dance 101 - XI. The Lodge Dance 111 - XII. Our Christ 120 - XIII. The Sampson of the Klamath Indians 124 - XIV. The Deluge of the Klamath Indians 127 - XV. The High Priests 133 - XVI. Laws of the Fish Dam 135 - XVII. The Ancient Houses 138 - XVIII. Wars of the Klamath Indians 142 - XIX. The Marriage Laws 145 - XX. The Two Famous Athletes 153 - XXI. Pec-wan Colonel 162 - XXII. A Narrative of the Humboldt Indians 165 - XXIII. Romance of a Wild Indian 168 - XXIV. The Prophet that Failed 173 - XXV. Teachings of the Klamath Indians on Child-Birth 176 - XXVI. The Wild Indian of Pec-wan 178 - XXVII. How the Rich Tried to be a Talth 181 - XXVIII. The Slaves 183 - XXIX. The Wild Indian of Mo-reck 185 - XXX. How a Cor-tep Girl had her Wish Granted 188 - XXXI. Our Tobacco 190 - XXXII. Our Mermaids 192 - XXXIII. Fairy Tales 193 - - - - - PREFACE. - - -As there has been so much said and written about the American Indians, -with my tribe, the Klamath Indians, included, by the white people, -which is guessed at and not facts, I deem it necessary to first tell -you who I am, for which please do not criticise me as egotistical. - -I am a pure full blooded Klamath river woman. In our tongue we call -this great river by the name of Health-kick-wer-roy, and I wear the -Tat-toos on my chin that has been the custom for our women for many -generations. I was born at Pec-wan village, and of highest birth -or what we term under the highest laws of marriage. I am known by -my people as a Talth. My maiden name was Che-na-wah Weitch-ah-wah, -Che-na-wah being my given name. My father, being also a Talth, took me -at a very early age and began training me in all of the mysteries and -laws of my people. It took me years to learn and the ordeal was a hard -one. I was made a Talth and given the true name of God, the Creator -of all things, and taught the meaning of every article that is used -in our festivals, together with all the laws governing our people. I -can understand every word, every nod and gesture made in our language. -Therefore I feel that I am in a better position than any other person -to tell the true facts of the religion and the meaning of the many -things that we used to commemorate the events of the past. In this book -I will endeavor to tell all in a plain and truthful way without the -least coloring of the facts, and will add many of our fairy tales and -mother’s stories to their children. I will also give the names of many -things in my own native tongue. - - Mrs. Lucy Thompson - (Che-na-wah Weitch-ah-wah) - - Eureka, California - June, 1916. - - - - - TO THE AMERICAN INDIAN. - - - CHAPTER I. - - BILL McGARVEY’S STORE. - - -The Old Klamath Bluffs Store, or fort, and in late years the Klamath -Post Office, was built in 1855 or 1856, by a man named Snider. He -conducted it as a trading post for Indians, soldiers and travelers -alike. It was built of rough split lumber and strongly made of double -walls with sawed blocks four inches thick placed between the walls, and -was bullet proof, with port-holes so that a few white men could defend -themselves against many Indians. This store is located twenty-four -miles up the river from its mouth, and is about eighteen miles down -the river from Weitchpec or the junction of the Trinity River, and -something like forty miles below Orleans Bar on the Klamath. Orleans -Bar was at one time the County Seat of Klamath County. The old store -is on the north bank of the river on a bar that was formed in ancient -times, and is high enough to make it safe from all high waters. It is a -beautiful, sunny spot and on the line of travel up and down the Klamath -river. - -The north side of the river is mostly prairie along the bank, and the -old Indian trail is on that side. The whites took up the Indian trails -and improved them so they were traveled by all. This old store is also -the central ground for the lower Klamath Indians, as here close by is -where they held the sacred White Deer-Skin Dance, which is a worship -to their God. Here for ages past have gathered the wealthiest and -most prominent Indians, both men and women of all the upper and lower -Klamath tribe, including the Hoopa, Smith River and our Indians down -the coast as far as Trinidad. - -White men have visited this famous old store, whose names will go -down in history, such as General Crook and many other army officers, -besides many wealthy business men. All of them liked to linger in -this beautiful spot where the sun shines warm and the pleasant sea -breeze fans it all through the summer months. There is a trail to -this place from the north, Crescent City, Reck-woy and other places. -This is not a mining country as there are no mines below the mouth of -the Trinity, except in the river gravel or in the low bars that have -been washed down from the upper Klamath and Trinity rivers where all -the rich gold-bearing mining placers are found. These mines were the -cause of the old store being a central stopping place for the men in -the early days, going to and from the mines. In the Fall of 1876 I -counted upwards of three thousand Indians there at a White Deer-Skin -dance. There were five different languages spoken among them, the lower -Klamath, upper Klamath, Hoopa, Smith River and Mad River. Some of them -could speak two and some three, while others could only speak one. So -it can be seen that this old Klamath Bluff store or Klamath Post office -as it is now called, has been the scene of many and not a few murders -and this store will be mentioned often in my writing. - -In about the year 1861 Snider sold the stock of goods to Bill McGarvey, -a jolly Irishman. It was Bill McGarvey that named me Lucy, yet he -always called me by my Indian name, Che-na-wah. Bill McGarvey kept in -stock plenty of whiskey, always in the flat pint bottles, which he sold -at a dollar a bottle to the whites and Indians alike. He would only -bring out one bottle at a time in selling it to the Indians so that any -time they became quarrelsome he could tell them that it was all gone. -Bill McGarvey had many ups and downs in the way of his trading there -among them and I will tell of some of his experiences. - -Three Indians came to the store one day bringing with them a fine -looking young Indian girl and wanted to borrow thirty dollars and -leave the girl as security. He talked it over for awhile, the Indians -saying that they had to have this amount to make a settlement with some -other Indians, that they would come back and pay him and take the girl -in thirty days. So he decided to let them have the money without due -consideration of how he would take care of the girl. After they were -gone he began to think of the situation that he had placed himself -in, as he was a bachelor. So he made up a room for her and when it -came to cooking he thought he would have her wash the dishes and sweep -the house but she would do no house work unless he paid her for it. -McGarvey tried to argue the case with her and told her that he had to -furnish her food and cook it, also furnish a room and a bed to sleep -in and that she ought to clean up the house. She answered by telling -him that he was doing only what he had to do and that she would not -work unless he paid her for it. McGarvey had to absolutely wait on her -for the whole thirty days as completely as if she had owned him as a -slave. She could go and come as she liked, always coming back in time -so he could not make a complaint, telling him that if he said so, she -would stay in the house all the time. He said that the experience was -in after years a lesson to him in dealing with the Indians. When the -thirty days were up they came with the money, paid him and took the -girl. - -Another time he wanted to get in his winter supplies and at that time -he got his goods from Crescent City, (Caw-paw) and he went to Cortep -village which is about six hundred yards above the store and on the -same side of the river to see if he could hire them to go down the -Klamath and out to sea to Crescent City with their canoes, as they -had a large new one. He hired five of them, all Cortep Indians to go -and bring his goods into the mouth of the river and store them there -until they had them all in before the ocean would get too rough, as the -winter months were coming on. - -Early in the morning the five Indians of the Cortep village (this was -a town village of the Klamath tribe) started down the river and on -arriving at the mouth never stopped to take a view of the weather, but -put out to sea. The ocean was very rough, the waves were rolling high, -and when they got into the breakers their boat capsized and all five of -them were drowned. This brought on serious trouble for Bill McGarvey. -The relatives of the drowned Indians talked it over for three or four -months and then decided to go to McGarvey and demand pay, the most of -it to be paid in Indian money. McGarvey said that after counting it -up it would amount in our gold to about fifteen hundred dollars. He -refused to pay it, telling them that he was not responsible for the -drowning, that he had only hired them to bring in his goods by water, -that their getting drowned was not his fault and he would not pay. At -this they went away. - -Two or three days after, late in the evening he heard small stones -striking on the shed-roof of the kitchen at the back part of the -store. He listened, but heard no more, so he went to the door of the -kitchen, enclosed with a high, strong picket fence, and opposite the -kitchen door was a gate in this fence, and as he looked out of the door -there stood a tall, slender fine looking Indian woman, one that had -always been a friend of McGarvey, and not only to him but to all the -whites. This woman was my close kindred which gave me the opportunity -of knowing it correctly. She beckoned to McGarvey to come, and as -he came up to her she told him to make preparations for himself and -the other two men that were in the store to defend themselves as the -Cortep Indians would be there very early the next morning and would -kill him unless they could manage to hold the Indians off. Then the -Indian woman stealthily crept away and back to her home while McGarvey -and his two friends, Jack Paupaw and George A. White, began at once -to prepare for their defence as well as they could. They got in as -good a supply of water as they had vessels to hold it in, closed the -doors and bolted them from the inside and opened the port-holes. Under -the store was a large cellar just on a level with the ground from the -outside. Sure enough, early the next morning there came twenty-five or -thirty of them, with their faces blackened with war paint and yelling -the war-hoop. But McGarvey and his friends were ready to keep them at -bay for a few hours, until a young Indian that was a great friend of -the whites and a life-long friend to McGarvey came and as he walked up -to the door of the store he asked to be let in. They opened the door -and let him in. This Indian, named So-pin-itts (Solomon), lived close -by and is yet living. After he was in the store awhile he went out and -talked it over with the Indians and called a stop till the next day, -during which time McGarvey tried to make a settlement with them; and -finally by telling them that it was too much money, that he never kept -so much money in the store and that the only way he could pay that -amount was to send to Crescent City and get his friends there to help -him. Finally the Indians, consented to this and all of them went home. -McGarvey wrote a letter to his friends in Crescent City asking them to -help him, telling them of the situation he was in and asked them to -intercede in his behalf or the three of them would be killed by the -Indians. He also wrote a letter to the Government officer in command -of the Smith River Indian Reservation, telling him of his predicament -and asking him to send a squad of soldiers to his assistance, and then -dispatched the letters by an Indian in post haste. The Indian, not -knowing the contents of the letters, went with all speed to deliver -them to the friend of McGarvey at Crescent City. The friend, after -reading them, also made haste to deliver the one to the commanding -officer, while the officer in turn arranged to send ten soldiers with -an officer to the McGarvey store. They arrived at the store on the -morning of the fifth day after the truce had been given. At daylight -the soldiers came down the hill to the north of the store, whooping -and yelling at the top of their voices, after a long and tedious march -of almost day and night over rough mountain trails, up hill and down, -through brush and timber with only part of the distance in the open -ground, traveling for about fifty hours. - -On the arrival of the soldiers the Indians were dismayed, knowing -that they had been out-generaled and that McGarvey had sent for the -soldiers instead of sending for the money to pay them, and had done it -by sending one of their own men to deliver the message. At this turn of -affairs the Indians quieted down and abided their time, as they never -get in a hurry to make a settlement. - -After the soldiers had been there for a few days they received orders -to remain until further notice. It was then that McGarvey hired some -men to build an addition to the store. This was erected at the west -end of the store, about twelve feet wide and eighteen feet long and -eight feet high to the eaves. It stood out over a steep bank of a small -creek that comes down close to the west end of the store. This made -comfortable quarters for the soldiers where they would be sheltered -from the hot rays of the summer heat and the rains of the winter -months, also privacy from the prying eyes of the inquisitive Indians. -Here the soldiers remained for about eight months, having all sorts -of a jolly time, as Bill McGarvey had plenty of whiskey to supply -their thirst at a dollar a bottle after each pay day. McGarvey on some -occasions would take quite freely of the whiskey himself, becoming -intoxicated and boisterous. On these occasions his friend Solomon, the -Indian, would go into the store and keep him straight, locking the -doors and letting no one in. - -Jack Paupaw and George White went to their own homes. Jack Paupaw was -a blacksmith by trade and was working in Crescent City. He was an old -pioneer of Crescent City and the Klamath river. He returned to Crescent -City while White went up the river to a place known as Big Bar, thus -leaving McGarvey with the soldiers, as everything was now quiet. Things -proceeded smoothly while the soldiers were there and all thought that -the trouble was forgiven and forgotten and the soldiers were ordered -back to their command. - -But the Indians of the Cortep village began to scheme for another plan -for revenge of their lost relatives, but gave up McGarvey and chose -this time a man by the name of Bryson who was the superintendent of the -Klamath Bluffs Mine, situated only about two hundred yards up the river -from the store. Bryson had a miner’s cabin which he lived in while -working at the mines, up from the river out of the way of high water. -The mine was down close to the river. He was coming up the trail to -his cabin for dinner just about twelve o’clock when one of the Cortep -Indians shot him down in his tracks with one of the old muzzle loading -rifles; this Indian was named Lotch-kum. Then all the Indians left for -the timber to get out of the way of the whites and friendly Indians. -This started the row going again and McGarvey barricaded his store -until the friendly Indians came to his assistance. The first family to -come was Weitch-ah-wah (my father) and his brother (my uncle). - -At that time they were camped at the mouth of Tec-tah creek, some four -miles down the river from the store, and as soon as they heard of the -killing of Bryson they started for their home at the Pec-wan village -about one mile above the store and on going home went by the store -and stopped to learn the particulars of the killing. McGarvey made -arrangements with Warrots (my uncle) to go up the river and give notice -to the whites, T. M. Brown, the Sheriff of Klamath County, and to the -soldiers stationed at Camp Gaston in Hoopa Valley, some twelve miles up -the Trinity river from its junction with the Klamath. After Warrots had -delivered the message at all points he stealthily returned to his home -at Pec-wan in the night so the other Indians would not find out he was -on this errand against them. On the day following Warrots’s return, -the Sheriff and other white men came among them. George A. White, who -was a cripple as has before been stated, started to walk on the front -porch of the store when some of the angry Indians said to him, Melasses -White you can’t fight, you are crippled (Melasses was his Indian name). - -White went back into the store and got one of the first makes of Henry -rifles. (The one Warrots had let McGarvey have to defend himself -with, and was the one my brother had brought from Oregon while he was -up there with the white men and was the only one to be found on the -Klamath of the kind and make at that time). As soon as the Cortep -Indians saw the rifle they knew at once that Warrots had given it to -the whites to shoot them with and it caused them to swear vengeance -against Warrots and his brother. Upon further inquiry they also -found out that Warrots had been up to Hoopa and told of the killing -of Bryson. T. M. Brown having been the Sheriff of Klamath County a -number of years and also a pioneer of the Klamath river was quite well -acquainted with the habits and customs of the Klamath river Indians and -he counseled with the friendly Indians and agreed to pay them for their -services if they would bring in the guilty Indian Lotch-kum dead or -alive. So Warrots set out to find Lotch-kum and kept watching different -places to find where he was hiding. The country being heavily timbered -Lotch-kum kept out of sight for nearly a year but at last Warrots -found where he was hiding in a creek some eight miles down the river -from the store and about one mile up the creek from the river in the -heavy redwood timber, in a large pile of drift logs. He first heard -Lotch-kum’s little fist dog bark and on watching patiently for awhile -saw Lotch-kum come out. At this he went back to his home in the Pec-wan -village, then visited with the Ser-e-goin village and told them that he -had found the hiding place of Lotch-kum. When they got ready three of -them, the other two being from the Ser-e-goin village, Monmonth Jack -and Marechus Charley, with Warrots leading the way arrived close to -Lotch-kum’s hiding place. They commenced to keep a close lookout for -him, as they could see his tracks in the soft dirt and sand in the bed -of the creek; and had to keep up the watch for about ten days. Finally -they saw him come creeping out to the creek where he began to bathe -himself. Warrots raised his rifle to his shoulder, took aim and fired, -Charley and Jack firing next. Lotch-kum fell to the ground but kept -raising up and falling down again, trying to get away, when the three -of them ran up to him as fast as they could, drew their long heavy -knives and severed his head, put it in a sack and carried it back to -the old store in triumph. Inside they rolled it out on the counter, -which satisfied the whites for the killing of Bryson. Bryson was -buried in a pretty spot a little north-east of the store, with hardly -a mark to show the place where he was to sleep, and all settled down -to peace and quietness again between the Indians and the whites. But -the Pec-wan Indians were divided between the Indians and the whites, -some of them were friendly to the whites while others took sides with -the Cortep Indians. Warrots was a Pec-wan Indian and full brother to -Weitch-ah-wah. The Sheriff and Government officers gave to the three -Indians who had killed Lotch-kum, letters of very high recommendations -for their services and to the good graces of all the whites. (I have -seen these letters with the signatures many times in my girl-hood days.) - -Now the Cortep village and part of the Pec-wan village began to make -plans to kill Warrots, and as he was considered to be a good and -faithful friend of the whites by these Indians, it must be done in a -way so as to deceive the whites and not to let them know it was being -done as a revenge for the part he had taken in killing Lotch-kum. So -they bided their time waiting for a good chance, but all the time -Warrots was hearing of their schemes through his friends and he went -to the Sheriff and Government officers and told them that Lotch-kum’s -friends were planning to kill him and all of them promised him that -no one would be allowed to harm him. Sheriff Brown sent him word to -meet him at Trinidad as Trinidad was at that time in Klamath County. -Warrots came and laid the facts before him and the Sheriff promised -him protection and Warrots went back home. After about three weeks his -brother Weitch-ah-wah and all the family except myself (I was about -eight years of age) went away, thereby Warrots’s enemies got their -chance to carry out their plans. Early in the morning Warrots went -down to the creek which was only a short distance, to bathe and there -he met a little boy, the son of Pec-wan Ma-hatch-us. He spoke to the -boy, bathed in the creek and went back up to the house, when he saw -another Indian coming up the river trail from the Cortep village, -and as he passed the boy Warrots saw him stop, talk to the boy and -give him a piece of bread which he ate. The boy then came up to the -Pec-wan village while the Indian, who was from the Cortep village, -kept on up the river. As the boy got to his house he became ill and -in about thirty minutes died. Evidently the Indian had given him a -piece of poisoned bread which had killed him. They gave no attention -to the one that gave the bread but instead laid all the blame on -Warrots for the death of the boy and as soon as the ceremony and -burial was over they pounced upon Warrots and shot him at the door of -his sweat-house, killing him. The next day Warrots was laid to rest -in the grave-yard of his own folks in Pec-wan village. None of the -whites ever made any attempt to punish any of the Indians or stop them -from killing him. This is the reward he received for being a faithful -friend to the whites in times of need. His brother with his family was -forced to leave their home in Pec-wan village and move to Ser-e-goin -village, where lived the friends and helpers of Warrots, Mermis Jack -and Ser-e-goin Charley. After living there for awhile we moved up to -Hoopa so as to get farther away from our enemies and where we could -have a better chance for protection. I took a position with the Agent -which they said I filled with credit to myself and satisfaction to -them. Mermis Jack and Ser-e-goin Charley lived for many years but were -never friendly with the friends of Lotch-kum. Mermis Jack finally died -suddenly and in a manner that pointed strongly that he was given poison -in his food. Ser-e-goin Charley died a natural death in 1886. - -In 1876 Bill McGarvey died in the old store that went by his name so -long. He had not been feeling well for some time. In the large room at -the west end of the store building he had a large stone fire-place, put -in many years before and he used this room as his bed-room and also -a sitting room. In this room he was taking his bath in a tub when he -fell over dead in front of the fire-place. The same evening his Indian -lady friend died in her home which was just a short distance from the -store. McGarvey had outside shutters to his windows which fastened -from the inside and these he had fastened, and in the morning as he -did not open the store, his Indian friend Solomon waited until late in -the morning for the opening of the store, when he became suspicious -of all not being right. He pried open the shutter of the window on -the south side of the store which would give him a view of everything -in the room where McGarvey slept, and there before the large stone -fire-place lay McGarvey cold in death and beside him was the tub in -which he was taking his bath. When the Indians heard of his death they -all said Bill McGarvey and Mollie have both gone over to the other side -together. (Mollie was closely related to all my folks.) Bill McGarvey -was laid to rest by the side of Bryson, on the flat above the store, -and the store passed into the hands of James McGarvey, a brother of -Bill. James McGarvey made the claim that he was the only living brother -which was afterwards said to be false, yet he got the store and ran -it for several years. He kept whiskey and sold it to the Indians and -the whites. The Indians would get drunk and have fights and kill each -other until he finally got mixed up with them by having a row over one -Indian finding a pistol in the trail that belonged to a white man by -name of Jim Douglas. McGarvey thought he would make the Indian give up -the pistol in short order and he went into the Wah-tec village which is -situated but a short distance from the store and as he got within a few -yards of Ray-no, the Indian, he drew his pistol and commenced to shoot -at him. McGarvey’s shots went wild and the Indian drew his pistol and -shot McGarvey, striking him in the back on the left side, just missing -the back-bone and went clean through the body on the striffin of his -stomach and he fell to the ground. The white men went to his assistance -and carried him to the store and the Indians that were in the row -left and went up the river to other villages with the pistol in their -possession. This raised quite a furor of excitement and the whites were -counseled with by the Indians that were friendly to both sides and they -were asked to bring back the ones that were in the shooting of McGarvey -and to bring back the pistol to the rightful owner. The next day they -came back and returned the pistol to James Douglas and he gave them -five dollars to be given to the one that found it. In some three weeks -Jim McGarvey was up and walking around and in a short time went to -Orleans Bar, where there was a Justice of the Peace and tried to swear -out a warrant for the arrest of the Indian but the warrant was refused -by the Justice who told him that he had commenced the row himself by -shooting first, while intoxicated. Several years before this, Klamath -County was taken off the map by being absorbed into Humboldt and Del -Norte Counties, leaving this old Klamath Bluffs store in Humboldt -County. - -Jim McGarvey was selling whiskey to the Indians and causing so much -trouble among them that it caused a number of killing scrapes. After -this trouble was settled and Jim McGarvey got well of his wounds, he -sold the store to Peter Kane and moved down the Klamath River to within -about three miles of the mouth of the river and settled at the mouth -of a small creek close to the bank of the river, taking with him all -of his ill gotten gains and his beautiful little Indian woman that had -lived with him for years and to whom he had never been married by any -law. She was neat and tidy and a good cook but McGarvey got mad at her -for crying over the death of her mother and struck her on the back of -her head. From this she began to lose her mind and he finally abandoned -her and she became a raving maniac and died, leaving no children. Her -body was taken back up to her birthplace and laid to rest with her kin -in the family grave-yard, while Jim McGarvey lived on his place for a -few years and then died. - -Peter Kane now had the store and he also kept whiskey and a rough -house. He would sell whiskey to the Indians and get drunk himself, -having trouble all around. He said one fall that he had two five -gallon kegs of whiskey and that the Indians close around there had -four hundred dollars and that he would get it all out of them for the -two kegs of whiskey. His selling to them was the cause of four of them -getting killed. Peter Kane had an Indian woman belonging to Redwood -creek. She spoke the Hoopa tongue and bore him three children. One day -one of the little girls about seven months old was crying and Kane -grabbed her roughly by the neck, held her out, shook her at the same -time, he walked out through the kitchen and threw the child flat on the -ground with its face down, then turned and walked back into and store -cursing the child and its mother. The next morning the mother got her -things together and started for her home on Redwood creek. Arriving at -the Klamath river which she had to cross she proceeded to cross over -with her children and had almost reached the other side before Kane -found that she was leaving. As soon as he discovered that she was -going he ran into the store, grabbed his rifle and ran down the bank to -the water’s edge and began firing. He fired several shots at her, the -bullets striking close by but failing to strike her. She went to her -home in the night, some twenty miles away, over a rough mountain trail -and through heavy timber most of the way. She never came back. The -Indians preventing him from following her that night was all that kept -him from killing her. It got too warm for him and he sold the store to -C. H. Johnson and afterwards went to the Indian woman on Redwood creek -and remained there with her. This brute took the same little girl by -her legs and dashed her brains out against a large redwood post, so -every one said. The woman again had to flee for her life. She left for -Hoopa Valley, where she could get some protection and Kane did not -dare to follow her there. He drifted down on the coast and lived for a -number of years but finally took sick and died in the County Hospital. -The woman he had lived with and bore him children remained at Hoopa -and raised the other children. Can you expect children, born to such -fathers under such conditions to grow up to be good and respectable -men and women? Many of them are a credit to their Indian mothers while -those who have good respectable fathers and are born under wed-lock, -having a birth that they can be proud of, over the average, make the -best of men and women. - -I have strenuously fought the whiskey traffic carried on by the -unprincipled white men for years and did all that I could to stop it, -and made bitter enemies in doing so. Yet it is going on just the same -under the very eyes of some of those who are employed by the U. S. -Government to put it down. It looks as if they were paid to keep their -eyes closed and not see it. - -When C. H. Johnson took over the store he cleaned it up and built an -addition to it and put in a large stock of provisions, made friends -with the Indians and did not keep any intoxicating liquors and he -allowed no one to drink around the store. He gave the Indians good -advice so that all looked up to him as a friend among them and he -never meddled with any of their wives but treated them with respect, -so that all could come and go, trade and chat with perfect ease and -freedom. Many of them would lay their troubles before him and he would -listen patiently and always try to give them good advice and keep down -trouble among them as far as it was in his power to do so. Mr. Johnson -kept this store for over twenty-five years and the Indians never at -any time made a threat against him or offered to harm him in any way. -He began with the help of the settlers and succeeded in getting the -government to establish a post office at the store and which he named -Klamath Post office, while he was the Postmaster. He ran the Post -office with the store and made a good official, striving at all times -to do what he could for the patrons of the office. It was very few -times that any complaint was made for mislaying mail. He ran the Post -office for about twenty-two years and during this time many of the -Indians sent letters and received others and he used to read their -letters for them and did much of their correspondence for them. He kept -the office until he died. Mr. Johnson used to keep quite a stock of -patent medicines and acted as doctor to the Indians if any of them were -sick, often going to see them and give them medicine if he thought by -doing so he could cure them. In serious cases he would advise them to -go to a white doctor which they would sometimes do. - -As Mr. Johnson never kept any whiskey, being opposed to selling it to -the Indians, his neighbors now took advantage of the whiskey business -and began to get it in quantities and sell it to the Indians and mixed -bloods which still kept the quarrels going. It looks as if it will -still continue so to the end. It is a well known fact that Mr. Johnson -made money at the store and when he became sick he was attended by -white men until he died. It was said that no money was found above a -small sum. The stock of goods was run down until there was but little -left. The reader can guess how this happened as Mr. Johnson never made -a failure and always paid for his goods, his credit being good for -whatever he ordered. He was the father of one daughter, her mother -being a Klamath Indian woman. This daughter he always claimed as his -child and made arrangements for her to have all he possessed at his -death, but she will never get but little. He was buried upon the flat -beside the grave of Mr. Bryson in a deplorable manner. - -A man by the name of Oscar Chapman, after the lapse of several weeks -was sent up to take charge of the store until the estate could be -settled. The Post office was moved from the store and Chapman continued -to run the store about one year and kept whiskey to sell and ran -gambling tables in the store. He meddled with the women, both married -and single for which he was shot dead in ambush. The Coroner was sent -up from Arcata to take charge of the body and brought it down to Arcata -for burial. - -[Illustration: BILL McGARVEY’S STORE.] - -Then a man named William Lawson was sent up there to take charge of -the store and remained a few months and would not stay any longer. The -order was given to him to sell all he could and box up the remainder -and take what was left down to the mouth of the Klamath by boat and -store it there for safe keeping until some future time. Thus, the old -store at Klamath Bluffs is dismantled and now stands there unoccupied. - -After the death of Mr. Johnson the Government put two lady matrons on -the Klamath river to look after the interests of the Indians. They at -once began to look after this store and made reports against it. The -order came that no one could buy it or start it up as a trading post -without first giving a bond in the sum of ten thousand dollars, yet it -had been run by different men, sold a number of times and none had ever -given any bonds for over fifty years. - -Around this store there are many tales woven, and I will tell quite a -number of them, using this place as a center to start with, as this is -where the lower Klamath Indians have their White Deer-Skin dance and -a short distance above the store is where one of their sacred lodges -is located. They have the true name of God which is used in the lodge -only in a low whisper, and outside of the lodge when three or four of -them are out in a secret place, and then only in a whisper when they -are burning certain roots and herbs that give sweet and pleasant odors -to their God. While the festival is being held all difficulties are -settled. Those of lower birth at the present time are pretending to -carry out the worship, but for the past few years have made a sorry -affair of it. - - - MARRIAGE - -In the high marriage of the Talth the woman is most beautifully dressed -on her wedding day. A buck-skin dress all strung with beads and shells -that clink and rattle with her ever graceful step. Her hair is parted -in the middle, brought down on each side and rolled with the skin of -the otter. This skin is nicely dressed or tanned and then cut into -about one inch strips, thus holding the hair so it hangs down to their -hips or lower, according to its length. Around her neck are strings of -most beautifully arranged beads and of high value among them; they hang -down to her waist, almost completely covering her chest. A buck skin, -dressed and made as white as it can be made, goes over the shoulders -and fastens around the neck and hangs down covering the back. This -makes her very beautiful. She is so quick in movement that one has -to keep their eyes on her closely to see all of her actions, while -she speaks low and softly. These high marriages are very few and this -beautiful sight of the bride is seldom seen. The girls born of these -marriages were always looked up to by the Indians. When these girls -came along or were met by any children of other births, the latter -would always get out of the trail and let them pass. - -The Klamath Indians never had a chief like the other large tribes but -were ruled by these men and women of such births that became members of -the order. - -Another system is the “half married” one, the woman taking her husband -to her house to live with her. By this marriage she is the absolute -boss of the man and has complete control of all the children. She has -the power to correct her husband in all his actions and can send him -out to hunt, fish or work just as she deems proper, he being a slave -to her, as they usually both belong to the class that are slaves. It -amuses one to hear them use the term against white men that marry white -women, the man having no home of his own, and the woman taking him to -her home. They say that white man is half married just the same as our -people are half married and that the white man can not walk out at any -time as he is not boss for the woman owns everything. They have a third -form of marriage that belongs to the middle class. These marriages -are considered by the whole tribe as good marriages and the children -born by these marriages have a good standing in all walks of life. The -marriage is performed by a part barter and trade, such as giving in -exchange a boat or fishing place or any other property of a personal -nature. This ceremony is more of the common than the imposing way. -Since the coming of the white man he has brought this marriage around -to a simple form of buying outright by giving a price as one would for -a horse, cow or any other purchase. The old Indian law was an exchange -of valuable articles and often the woman did not go to the man she -married and live with him in his own home until they had been married -one, two or three years. - -The Klamath Indians were, at the coming of the white man, a very large -tribe, there being several thousand of them. It taxed every resource -of the country in which they lived for all of them to obtain a -subsistence, therefore everything was owned in the same way that it is -now owned by the white man. The land was divided up by the boundaries -of the creeks, ridges and the river. All open prairies for gathering -grass seeds, such as Indian wheat, which looks similar to rye, besides -other kinds of seed; the oak timber for gathering acorns, the sugar -pine for gathering pine nuts, the hazel flats for gathering hazel nuts -and the fishing places for catching salmon. - -The most frugal and saving of the families had become the owners of -these places and their ownership undisputed and these ownerships were -handed down from one generation to another by will. In time this left -a great many of them owning no property by which they could make a -living and many of their own people became slaves to the wealthy class. -They made the slaves work and kept them from starving, and by this -there came about the “half married” system. There are some of these -Indians that were born slaves living yet, and they are the ones that -are always ready to tell the white man all of the Indian legends in a -way to fit their own cases. They cannot tell the true legends at all, -as they are ignorant of such facts. The wealthy ones would see that the -men got wives and that the girls got husbands, build them houses and -some families were very kind to their slaves. When they were sick they -saw that they had doctors and the proper care. Some families were mean -and over-bearing to their slaves, giving no care to the sick, letting -them die and going so far as to throw them into a hole, leaving them -there to suffer and starve until they died. This sort of treatment -was looked down upon by the ones that had better humane feelings and -they sometimes prevented such inhuman actions. The most of the doctors -are women and they exercised great power, especially those who had a -high standing as to family, and the art of curing most all diseases or -cases of sickness. A few of the doctors were men and they used roots -and herbs of different kinds and they are hard to beat as doctors in a -great many kinds of sickness. They can cure the bite of a rattle snake, -not one of them ever dying from the bite. I knew many of the people -that were bitten by the rattle snake at different times and they were -cured and lived to be very old. For this cure they use salt water out -of the ocean and the root or the onion of what you call kelp and which -is taken out of the ocean. They pound the onion of the kelp and make -a poultice out of it, place it over the wound and keep it wet with the -salt water, at the same time letting the patient drink all he can of -the salt water. The patient is kept perfectly still and not allowed to -move about more than is necessary. They bind the limb or place where -the part is bitten to prevent the free circulation of the blood through -these parts. - -In other things they are equally as good. In child-birth they prepare -a woman for giving birth to her child and at the birth of the child -they have an old woman to take care of the mother and child. After the -birth of the child the cord is cut and tied, then they take the black -part of a large snail, which has an oily substance, and place it over -the navel. They put a bandage around the child which is kept there for -some time. I have never known an Indian of the old tribe to be ruptured -and yet they do not know anything about surgery. If anything of a -serious nature happens to a woman during child-birth they are at a loss -to know what to do to save her. If the woman gives birth to twins and -they are a boy and girl, they try to raise them both, but if it be two -boys or girls they pick one of them and raise it while the other one is -neglected and starved to death, and when it died they went through all -the forms of sorrow by crying and mourning over the loss of the child -just the same as if they tried to raise it. If anything happens to the -mother that causes her death at child-birth or after and the child is -yet an infant, they take sugar-pine nuts or hazel nuts and pound them -into fine flower and mix this in warm water, making a milky substance -out of it. They can raise a child on this preparation as well as if it -was nursed at the mother’s breast. Every family in the olden times was -very careful to keep a good supply of pine and hazel nuts on hand. - -The Indians were preservers of the sugar-pine timber which grew on the -high ranges of mountains on the north side of the river and there was a -very heavy fine and also death to the Indian that willfully destroyed -any of this timber. The sugar from these trees was also used by them -as a medicine in different cases of sickness. The salt water mussels -that they gather which cling to the rocks close to the sea-shore, is an -article of food for them and they gather and eat them while fresh by -boiling them. They also dry them and take them up the river to their -homes for winter use. In the month of August and a part of September -these mussels become poisoned, in some years worse than in others, with -phosphorus. Sometimes whole families would get poisoned by eating them -out of season and in this case they use the sugar which is taken from -the sugar-pine tree and which is a sure cure if taken in time. This -made the Indian prize the sugar-pine tree very highly and putting to -death even a member of their own tribe who harmed a tree in any way. - -In the early days when a white man arrived among the Indians, he took -an Indian woman, and in the fall of the year she would want to gather -some pine nuts, the white man would go with her, taking his axe, -and cut down the tree, as he could not climb it, and told the woman -there they are, what are you going to do about it? At first the woman -complained and finally said that the white man would spoil everything. -Then the Indians began to cut the trees. In the last few years these -trees have become very valuable in the eyes of the white man, and it -has become the complaint of the white man that the Indians ought to be -arrested and punished. Some of them have gone so far as to say that -the Indians ought to be shot for cutting down this fine timber for the -nuts. I leave the reader to decide which one ought to be punished for -the cutting of the great number of these fine sugar-pine trees. - -The Indians also took the greatest of care of the hazel nut flats as -the nuts are used in many ways. The nuts were gathered and stored away -as they could be kept for a long time and could be pounded into flour, -put into warm water and made a good substitute for milk which could be -used for weak, sickly children, also in some cases for sick persons -that needed nourishment and had weak stomachs. The hazel is used in all -of their basket making, as the frame of all the baskets are made of the -hazel sticks. In taking care of the hazel flats they got out in the -dry summer or early in the fall months and burn the hazel brush, then -the next spring the young shoots started up from the old roots. On the -following spring in the month of May, when the sap rises and the shoots -start to grow, the women go forth and gather these young shoots which -are from one to two feet in length. Some of these sticks grow up to a -height of three feet and are gathered for making the large baskets and -also the wood baskets. They gather these sticks by the thousands and -take them home where the women, children and men all join in peeling -the bark off the sticks. They take up a handful in the right hand, -then place the butt end of one of them in their mouth, taking hold -of it with their teeth and the left hand, giving it a twist so as to -peel the bark around the end, and as they get the bark started they -give the stick one quick jerk and the bark peels off at one effort. -After they are peeled they are laid out in the sun, on a smooth place, -in thin layers and allowed to bleach and dry and when they are dried -they gather them up and assort them out according to their size and -length, and tie the different sizes in bundles and lay them away for -use, sometimes three or four years later, before they are made up into -baskets. The small sticks are used for making up the very fine baskets. -The reader can easily see by this why the hazel was preserved and not -destroyed as it had a great value to them in many ways. They made -withes of it for tying their boats and other things. The oak timber -they were very careful to preserve as they gathered the acorns from it -late in the fall, October and November. The oak tree furnished them -with the staff of life, as it was from the acorn they made all their -bread and mush and this bread they could take for use on long journeys -on their hunting trips. They would wrap up a large lump of dough and -placing it in a cool place, keep it for several days before it would -begin to spoil or sour. From this dough they made their mush by taking -a piece about the size of a tea cup and put it into one of the baskets, -fill it nearly full with water, then take some wash stones taken from -the river or creek and put them in the fire until they were hot and -often red-hot when they would take two sticks and lift them out, drop -them into the basket and stir the whole briskly with a paddle, made for -this purpose, they would soon have it boiling and by putting in another -stone and with a little more stirring they would soon have the basket -of mush cooked. They call this mush Ka-go and it is very nutritious -and gives great power of endurance. After the basket of mush has been -set aside for thirty or forty minutes it is then dipped out into small -baskets made for the purpose and of size to fit the stomach. One person -serves, handing out the mush together with a piece of dry salmon or -venison or different things that may be prepared for eating. The acorn -furnishes the bread to all the Klamath river Indians. - -All the oak timber was owned by the well-to-do families and was divided -off by lines and boundaries as carefully as the whites have got it -surveyed today. It can easily be seen by this that the Indians have -carefully preserved the oak timber and have never at any time destroyed -it. - -The Douglas fir timber they say has always encroached on the open -prairies and crowded out the other timber, therefore they have -continuously burned it and have done all they could to keep it from -covering all the open lands. Our legends tell when they arrived in the -Klamath river country that there were thousands of acres of prairie -lands and with all the burning that they could do the country has been -growing up to timber more and more. - -The redwood timber they use for making their canoes and building their -houses. In making a canoe they took a redwood log in length and size to -suit the canoe they wanted to make, and split the log in half, shaping -the bottom of the canoe first, then turning it over and chipping off -the top until they get it down to the right place when they would -start shaping the guards; after this they dug out the inside, leaving -it a certain thickness and this they gauged by placing one hand -outside and the other inside, moving both hands slowly along—and it is -surprising how even the thickness is in all parts. They cut out the -seat in the stern with a place to put each foot on the side in front -of the seat so one can brace himself while paddling it with a long -and narrow paddle, pointed at the end, so they can paddle or push the -canoe with it. They are certainly expert in the Klamath river with a -canoe, either the men or women. They have no keel on their canoes, -just a round smooth bottom, with a rounded bow and stern. A large -hazel withe is put through holes in the corners of the bow and drawn -very tight across it so as to keep the canoe from splitting in case it -strikes the rocks very hard, which often happens, as they grind upon -the rocks in the rough places in the river. These canoes will carry -heavy loads, much larger than they would seem to carry; sometimes from -forty to one hundred and fifty sacks of flour at a load. In making a -canoe, the Indians always leave in the bottom and some two feet back -from the front or bow, a knob some three inches across and about two -inches high, with a hole about one inch deep dug into it, and this -they call the heart of the canoe and without this the canoe would be -dead. When I was a young woman no Indian would use a canoe unless it -had the heart left in it to make it alive, as it was not safe to use if -not thus fixed, something after the fashion or notion of the sailors -as to a vessel being christened. The redwood canoes are being used for -a distance of one hundred miles up the Klamath river but the redwood -is used only for a distance of about thirty miles up the river, for -houses, after this distance they use red fir for houses. The redwood -is a soft, easy timber for working and not susceptible to being sun -cracked and is an ideal wood for making a canoe. After they have -finished making the canoe they take the shavings and some dry brush and -burn it both inside and outside and then brush off the dry parts which -leaves it very light and dry. After using the canoe for a few days and -if any light cracks start in it they take it out, dry it perfectly and -go over it with pitch taken from the fir tree. In doing this they first -put the pitch on the cracks then put hot rocks on the pitch which melts -it and it fills up the cracks. After this treatment the canoe will last -for years. - -Their tools for working timber were very crude and they had to work -very slow. For axes and wedges they used the elk horn. They would cut -the horn to the length preferred with flint and then use a granite rock -where the quartz would adhere to it making it very rough, and with this -they would whet the horn into shape. After this they put grease on them -and lay them up so that the fire would dry the grease into them, until -it became very tough and could be used for years before wearing out. -For their malls or hammers they took a granite rock and by pecking on -it, could work it down to about one foot in length, then work it down -so that at one end it would be about four inches across the face of it -and the other end about two inches across it, while in the middle they -would bring it to about one inch, making it so one could hold it with -ease, using the large end for the mall part. With these crude tools -they cut trees, made their canoes and houses, by the aid of the fire to -help in many ways. They could split up a log into slabs and get some -nice looking lumber, only rough and of different thickness and in this -way they could build a very warm and comfortable house. In building -a house they leveled off a piece of ground from thirty to forty feet -square, then beginning in the center of the square they dug down about -five feet and from twelve to twenty feet across, surrounding this -part they dug a trench two feet deep and in this they set the slabs -or boards up endwise, being careful to put thick ones at each of the -four corners with holes burned through the top ends. These boards were -about eight feet long, which would leave them about six feet above the -ground on two sides. To this they tied with hazel withes a heavy pole -of the same size across the two gable ends on the same level of the -side poles. They tamped the ground in tightly around these boards the -same on all sides. At one corner of the gable end they had a very wide -plank about four feet in width and about four inches thick; they cut -out a hole in this plank about two feet across and around this they -put in about two feet from the corner setting it down in the trench, -tramping it very solid, for the door. Then they put across the top from -four to six very heavy poles for rafters, the two top poles being only -about three feet apart, with one a little lower than the other so as to -give it a slope for the water to run off when it rained. Then they tied -all this with hazel withes until the whole thing is fastened solidly -together and after this part is finished they put on the roof, using -the same heavy slabs which are about eight feet long, doubling them so -as to make it rain proof while the center part or comb of the roof is -short slabs about four feet long and in the center they leave a large -wide plank, so they can raise it to a slanting position so as to keep -the rain out and at the same time let the smoke out. After the roof -planks are all placed they put the large poles across the top, over -the joints and tie them down to the ones under with the hazel withes, -making it all quite substantial as to strength. Then they make a hole -in the center of the basement about one foot deep and side this up -with stones to fit for a fire-place, making it very smooth, then put -gravel in the bottom of the fire-place to the thickness of four inches -in depth. They then put a plank wall all the way around the house or -basement part holding them firmly to their place, after the fashion of -the white man’s wainscoting. After this they take a good quality of -clay, wet it with water until they get it to suit and plaster it over -the floor of the basement, tramping it until they get it plastered -over about four inches thick, while it is drying they keep very close -watch of it, and where it starts to crack they go over it with more -clay, filling in the cracks. They keep the cracks filled until the -floor becomes very dry and hard and this makes a very smooth floor. -They smooth off the upper floor which is irregular in shape and place a -slab or post at the four places which come opposite the corners of the -house, back about one foot from the wall and under one of the rafter -poles, so as to give support to the rafters. Then they put in an inside -partition in front of the door, letting this come back some ten feet -on each side of the door, reaching up to the roof and an inside door, -which is like the white man’s door. This is a place fixed in all the -houses for keeping their winter’s wood in while the rest of the place -is for storing away their provisions for the winter months, such as -dried salmon, eels, acorns and the other kinds of food which they store -in large baskets, some of these baskets are large enough for a man to -lie down in. Some of the girls make their beds in this upper part of -the house for the summer months. In a house where there is a large -family this upper part of the house is well filled with baskets holding -the different articles of food-stuffs, some of which have been stored -there for a number of years. They have shutters to both the outside and -inside doors and the roof projects well out all around the house, which -makes the house warm in the winter time and cool in the summer. Going -down into the basement they take a log about one foot through and cut -the right length, cut notches in it for footsteps and set it in place -and the little Indian children can go up and down this like squirrels -with less accidents than the whites have on their stairs. The whole -family eats in the basement and all the cooking is done there and at -night things are cleared away and all the women and girls sleep in this -basement, while the men and boys all go to the sweat-houses to sleep. -Outside in front of the door they make a sort of porch, the floor of -which is made of smooth rocks, thus completing the house. In going -through the doors they have to stoop very low and almost in a crawling -position and raise straight up on entering the inside. The inner door -is high and they can stand up on going through it. The doors in most -cases face toward the river. One of these houses will stand for fifty -years and with some repairing will stand a great while. There were -from ten to forty of these houses in a village and the villages were -from one half to three miles apart, some on one side and some on the -other side of the river. Generally there was a sweat-house to each -dwelling but sometimes there was only one sweat-house for two houses. -The men and boys visited from one sweat-house to another for a social -time and to remain over night. The Indians that travelled up and down -the river used to stop with old friends or relatives and would get in -the sweat-house, exchange news and smoke their pipes until a late hour -in the night. There is no law forbidding the women from sleeping in a -sweat-house, but the men say the women have too many fleas on them and -the women say the men talk too much, so the women let the men sweep, -get the wood and make their own fires in the sweat-houses. Sometimes -an Indian will take his wife or favorite daughter to the sweat-house -to sleep if the weather is cold but the women prefer to sleep in the -dwelling houses as they are very comfortable there and can be kept very -warm with a small fire. The women make a sort of mattress of the tules -that grow in the swamps. They gather this tule, let it dry and bleach -it, then take strings of their own make and commencing in the middle of -the string they lay one of the stalks of the tule and plat them closely -together. They weave the tules close together, putting about six -strings in a mat about three or four feet wide and have the mat five or -six feet in length, sometimes making them three and four thicknesses -which they can fold up and put out of the way in the day-time and take -out and unfold at night. These mats are quite comfortable to sleep -on. The old women sleep on the basement floors while the young girls -sleep on the upper floors in the warm months and on the lower floors, -with the old women during the cold months. My people were in the habit -of eating but two meals a day, the first meal or breakfast came about -eleven o’clock and in the evening, after dark the women prepare the -supper, the menu differing according to the season of the year. - -As soon as it begins to get cold the men would go out and get large -loads of small limbs and brush, tie it up in a bundle which they placed -on their backs and held with both hands and as they came in they sang -a song for luck in whatever they might wish for, such as making money, -good health and many other things. With this wood they make a fire in -the sweat-house and the smoke coming out of the crevices would make -it look as if the house was afire for a short time, when the wood -would burn down to a bed of coals and the smoke all disappeared and -then the men and boys would strip and creep into them, one at a time -and in about thirty or forty minutes would all come crawling out of -the small round door, steaming and covered with perspiration weak and -limp, appearing as if they could hardly stand up. After crawling out -they lay flat on the stone platform that is fixed for the purpose and -sing the same songs, only at this time in a more doleful way. They lay -in this way for thirty or forty minutes, then get up and still looking -weak start off down to the bank of the river, one at a time, and plunge -into the cold water and swim and splash for a time, then all go back to -the dwelling house and go in where the women folks are preparing the -evening meal, take their seats around the basement floor, out of the -way of the women while they are cooking, and all will join in laughing -and talking until the evening meal is over. Then the men and boys go -back to the sweat-house for the night and prepare for a big smoke, all -laughing and talking about different topics and telling amusing tales. -Some of the older ones would discuss points on Indian law, others tell -how things are changing, how this and that used to be and is different -now, how they fought the other tribes, when they were victorious and -when they were defeated, praising one that was the leader or condemning -another, one that was a good general and many other things, and some -were very interesting talkers. They talked until they were ready to go -to sleep for the night and then they would place the wooden pillows -under their heads. Some of them would not use any kind of covering and -would be almost naked, as the sweat-houses would keep very warm for at -least twelve hours after a big fire had been built in them. Early in -the morning they would come out and each take his own way for the day, -such as hunting, trapping, fishing or getting something that might be -needed for the family. The old men dressed deer skins, many of which -the hair was left on and these were for the women to use as blankets -and for shawl-like coats which they wear, for moccasins (noch-i) -they take a dressed deer-skin and smoke it and then make it up into -moccasins. They make dresses and many other things out of skins. Others -would dress furs which they use in many ways. They use the Fisher -skin for quivers to carry arrows in, also the young Panther skin. The -fresh water Otter they dress very nicely for the women to tie their -hair with. Some would make mauls and wedges for future use and others -were making bows and arrows, while a few would give directions to -the others. The women went about their work such as pounding acorns, -soaking the flour and preparing it to make bread or mush, some cutting -fresh salmon and preparing it for cooking, others go out after wood for -their part of the living and cooking quarters and others made baskets -for cooking purposes. Some made hats and baskets they used for storing -away food, while others made fine dresses for wearing and anything that -was to be done, but few of them being idle, unless it was some of the -old women that were very wealthy. The Klamath people have the same kind -of tobacco that grows over a large part of the United States, which, -when it grows up has small leaves. They prepare the ground and plant -the seed but will not use any they find growing out of cultivation. -They are very careful in gathering the plant and cure it by the fire, -or in the hot sun, then pulverize it very fine, then put it up in tight -baskets for use. It becomes very strong and often makes the oldest -smokers sick, which they pass over lightly, saying that it is a good -quality of tobacco. The women doctors all smoke but the other women -never do. Their pipes are made out of yew wood with a soap-stone for a -bowl, the wood is a straight piece and is from three to six inches long -and is larger at the bowl end where it joins on to the stone, it is -notched in so it sets the bowl on the wood, making the pipe straight. -They hold the pipe upwards if sitting or standing and it is only when -lying on the back that one seems to enjoy the smoke with perfect ease, -however they can handle the pipe to take a smoke in any position. Some -of these pipes are small, not holding any more than a thimble-full of -tobacco. My people never let the tobacco habit get the better of them -as they can go all day without smoking or quit smoking for several days -at a time and never complain in the least. The men, after supper, on -going into the sweat-house take their pipes and smoke and some take two -or three smokes before they go to bed. The old women doctors will smoke -through the day and always take a smoke before lying down to sleep. All -inhale the smoke, letting it pass out of the lungs through the nose. - -Women doctors are made and educated, which comes about in a very -peculiar way. They are usually from the daughter of wealthy families. -Most of them begin quite young, and often the doctor will take one of -her daughters that she selects along with her and begin by teaching -her to smoke and help her in her attendance on the sick, and at the -right time will commence with her at the sweat-house; while others will -have a dream that they are doctors and then the word will be given -out, and in either case along in the late fall all will be made ready, -the day being set. The sweat-house (which is the white man’s name and -does not have the same meaning in our language, we call it Ur-girk) -being selected they take her to it, dressed with a heavy skirt that -comes down to her ankles and which is made of the inner bark of the -maple, with her arms and breast bare. They all go into the sweat-house, -there being from fifteen to twenty men and women in number, she having -a brother or cousin, sometimes two, that look after her. All begin -to sing songs that are used for the occasion, dance jumping up and -down, going slowly around the fire and to the right, they keep this -up until she is wet with perspiration as wet as the water could make -her and when she gets so tired that she can stand up no longer one of -her brothers or cousins take her on his back with her arms around his -neck and keep her going until she is completely exhausted, then they -take her out and into the house. There she is bathed in warm water -and then allowed to sleep as long as she wishes, which revives her -and gives her back her strength. On awakening she appears rested and -vigorous, with a beautiful complexion. She can now eat her meal such as -is allowed her. While she is training for a doctor she is not allowed -to drink any water or eat any fresh salmon, all the water she gets is -in the acorn mush or in the manzanita berry, pounded to a flour and -then mixed with water, made into a sort of mush and warmed. They are -allowed to eat all other kinds of food. These dances are kept up at -intervals all through the winter months until late in the spring, when -they will take her far back on the high mountains and keep her there -all through the summer, never allowing her to drink water, only as -mixed with mush, nor eat any fresh salmon. In the fall they bring her -back home to the river when she will go through the same performance in -the sweat-house. Sometimes she will be from three to ten years before -being ready for the final graduation exercises when she will be taken -back to some almost inaccessible place on a high peak or on a very -high rock where they will smoke, pray and fast for from three to five -days. While at this place none eat or drink and on leaving it the pipes -are left secreted so as to be found on the next visit. On this trip -there will not be more than three or four with her and always one of -them is an old doctor so as to care for her, and on coming back, after -they get down the hill part way to a suitable place they make a stop -and all eat and take a rest. The young doctor bathes herself, loosens -her hair and washes it, then dries it and combs it with a bone knife. -These knives of deer bone, about the size of a table knife and have a -hole bored through the handle and a string tied through it and fastens -around the wrist, and in carrying it the point of the blade is up -and lays against the arm so that a person would hardly know that she -carried it. This comb is beautifully carved and checkered with black -stripes. She gently strokes the hair with it until it is dry, then she -thrusts the point through it, close to the head, gently pressing the -blade down through it, she keeps the comb in motion until the hair -is perfectly straight and glossy and then she parts the hair in the -middle of the forehead, then takes stripes of Otter skin and ties it -up, letting it hang down on each side of the head and in front of each -shoulder. This girl is a virgin, as perfect in statue and active in -movement and health as God can make her. She can bear hardships and -punishment without complaint or murmur, that would make a bear whine. -After all have rested they start for home which will perhaps take them -two or three days to reach and all the time her health is looked after -to see that she is in good spirits and does not become wearied, and on -arriving home she is allowed to rest for two, three or four weeks when -all is made ready to give her the final degree. This time preparing -one of the large living houses for the purpose, by taking off a part -of the roof and fixing it so that all can come and get a chance to see -the whole performance. The time is set and word is sent all up and down -the river and at the appointed time they will be there, some coming for -many miles to see and take part in giving the young doctor her final -degree. At sun down the fire is made in the center of the living room -and at the commencement of the hour of darkness she is brought in, goes -through the door and down into the basement, takes her place, when -the others that are to help her take their places, forming a circle -around the fire and all start singing in a low and monotonous voice, -jumping up and down, the young doctor taking care of herself at first -and taking instructions from the old doctor who sits close by but takes -no part other than to instruct her. After keeping this up for from two -to four hours the young doctor becomes very warm and fatigued and they -keep close watch of her until the time comes, when one of the men takes -hold of her and holds her up and helps her to stand, still wearing her -down until two men take hold of her by each arm and in this way keep -her dancing until she is helpless and so limp that she can no longer -go on. Then they lay her up and out of the way, still keeping on with -the ceremony until daylight in the morning, when all repair to their -places to sleep for a few hours, then arise, go forth, bathe and eat -and go back to their homes. The young doctor does not always go through -this ordeal and come out safely, as sometimes she became so warm that -she would never recover from the effects of the severe punishment, -but this seldom happens. After going through this she is pronounced a -doctor and can begin practicing her profession. She is now allowed to -get married if she so desires and the most of them do and raise large -families and live to be very old. They wield a big influence among -the tribe if they are successful as doctors and some of them are very -successful as doctors while others are of the ordinary class. These -women doctors are seers, as when they are called to doctor the sick -they claim to tell what is the cause of the sickness and what will cure -it. They suck the body where the pain is located and sing in a sort of -chanting way for awhile, then suck the body again and keep this up for -four or six hours, if it is a serious case there will be two doctors -and sometimes three and in this case they will not agree as to the -cause, if the patient gets well there will be one of them that gets the -credit for the greater part of it and sometimes all of it. When there -is a case of sickness, the relatives of the sick one decides on the -doctor, and the amount of money or other valuables, or all valuables -just as they may, go to the doctor and laying it before her at which -she will accept or refuse the offer, but if it is satisfactory she will -prepare to go with them and if it is rejected she will demand more and -sometimes she will call for some valuable relic which she knows the -family has in their possession, sometimes an article that has in years -gone by been in the doctor’s own family, and she will strive to get it -back again. If the sick one should die while she is trying to get more -they will make her pay to them all that they have laid down to her, -but if she accepts the money and goes and the patient dies, then they -make her return all that was given to her. If there was two or three -doctors then they all have to return all that was given to them and -then they will debate among themselves as to which one of the doctors -is the best. Some of the doctors were very successful and hardly ever -lost a patient, and accumulated great wealth, owning the best fishing -places and large tracts of land where they could gather acorns, hazel -nuts and grass seeds, besides many slaves. They were great talkers and -always had a ready answer to every question, and were almost habitual -smokers, using a large pipe and smoking often. They had a wonderful -constitution. To give an idea of the power of one of these most -successful doctors I will give a sketch of one and her methods. This -doctor was born at Cortep village and of a wealthy family who had been -for many generations back. She married a man that was born at Pec-wan -village, also of a wealthy family and would be called after marriage -in the Indian tongue as Peck-wish-on, but not in this case as she was -called by the tribes as Caw. She became famous among her people and -would come out of her house and sit on the porch of the stone platform -in front of her door, take off her cap, stroke her hair down over her -face and eyes and sit this way for hours at a time, and all, young and -old, would become afraid of her and say; look at Caw, she will make -some one sick, and there would be such a dread of her that there was -sure to be some one sick in two or three days, then they would say -that Caw made them sick, and if they could get her to doctor the sick -one she would cure the sick one as she seldom ever failed to cure any -of her cases. She doctored and took all the wealth of her mother and -father into her own hands besides all that her brothers and sisters and -other relatives had, for doctoring them. She lived to be quite old and -had raised a family of boys and girls. She had lots of slaves, land -and fishing places and money. Her son was the richest Indian in the -whole tribe and was known as Pec-wan Colonel. I knew a girl that this -doctor took for a doctor bill and who was to be the wife of one of her -grandsons. But as the grandson and girl grew up to be of marriageable -age he did not want her for his wife and the money was returned, which -freed her and she married another man, one of choice. These doctors -never act in cases of child-birth, nor do they ever attend or have -any part in these cases. An old woman that is always very pleasant -takes these cases, taking charge of the woman that is about to become -a mother and prepares her for the task of giving birth. She has a -medicine which she prepares and gives to the woman which does not fail -to do its work in a very short time. This is the pitch or gum of the -fir tree, that has by fires or otherwise dropped into the waters of the -creeks or streams and laid in the water for a long time which makes it -very brittle and hard. They take a piece of this and after pounding -it until it becomes as fine as flour put it into a cup of water and -let the patient drink, which in most cases brings her out in good -condition. This is not the only remedy they have for they have many for -use in the different condition of the patient; the baby is also cared -for by these women. They wash the child and dress it in soft furs, such -as rabbit skins or other soft kinds of fur. They now pound hazel nuts -into flour, put it into warm water which makes a kind of milk and then -feed it to the child, they also take milk from the mother’s breast and -give to the baby, they do not let the baby nurse at the mother’s breast -until after the first ten days, at which time the child is allowed to -do so until time to wean it. The baby is provided with a basket made -for the purpose and the child is placed in this in a sitting position, -it has a strap fastened in the back so that the mother can swing it -across her back, set it up against the wall or lay it down flat just as -she may choose. The baby if in health will doodle its feet and laugh -when any one takes notice of it. The baby baskets are changed in size -as the baby grows older and larger, the older baskets are burned. These -granny women are called Na-gaw-ah-clan. The Klamath Indians have men -doctors and they use many kinds of roots, herbs and some minerals, and -when it comes to wounds, bites of poisonous reptiles, chronic diseases, -women are ailing with such disease as falling of the womb and many -other kinds of sickness, they are called by rich families, and they -too are paid in advance and if they fail to cure they have to return -the money or if they refuse to come and the patient dies they have -to make good all that was offered them. These men doctors hand down -their secrets of the different kinds of medicines they use and for -what each kind is used, to their sons or close relatives, and before -one begins to practice he goes back on the mountains to some distant -and secluded place where there is a large rock or high peak, where he -can look over the whole surrounding country all alone. There he prays -to his God for health, strength and success. He does not drink water -or eat and punishes himself as much as he can and stands up under the -strain, he is gone from eight to twelve days and on his return he -bathes himself, rests and sleeps, smokes his pipe for three or four -weeks and then is ready to take up the calling of the doctor and will -go with the old doctors for quite awhile so as to make sure that he -makes no mistake in handling the cases nor in the uses of the different -kinds of medicine to be used for different cases or diseases. These -men doctors are called Pe-girk-ka-gay, the women doctors being called -Kay-gay. Most of the men doctors are of the highest birth and are often -members of the highest families and are often members of the secret -lodge. It is only them that stop the women doctors and make them many -of their accusations or retract their sayings, thus keeping them in -bounds of reason, though they are very lenient with them and often let -them go too far before they stop them. These men doctors help to start -and to make the settlements for the white Deer-skin dance, and this -is the time when all troubles between individuals, clans and villages -are settled, so the whole tribe is in peace. If any of them are not -willing to settle their difficulties they are strictly forbidden to -attend the worship, and if they should attend they would lose the -respect of the whole tribe, besides they would be dealt with harshly. -So in case there be some that cannot make a settlement it is best for -them to remain away for this is a time and place where all is free and -the best of good cheer and behavior must prevail. The White Deer-skin -Dance they hold every two years unless something of a serious nature -happens and which sometimes did happen and so crippled the people that -they could not hold them for a number of years, such as contagious -diseases or other calamities. In years that everything was all right -these men doctors would get together about the last of July or the -first of August and have a talk and settle the question and give out -the announcement that they were going to have the Deer-skin Dance -(Oh-pure-ah-wah). The word would be sent out to all the Indians up -and down the river, to the Hoopa and Smith river Indians and down the -coast as far as Trinidad, and any and all of them of the other tribes -could come and see the dance and none of them would ever be molested. -Now they would begin to settle all of their quarrels among themselves -by paying, this was done by arbitration in most of the cases, as they -would select the ones that were friends to both sides of the ones in -dispute. They would argue the case and bring them to a settlement if -possible, and if they could not make a settlement they could not come -to see the dance. This way things would move along and all kinds of -sayings would be learned and disputed as those that had no authority -would be guessing and often times give out something as coming from -some of the head men. All would believe it to be true until it got far -enough when the head ones would pronounce it as not authoritative and -the false sayings would stop. Another false story would take its place -and this would go on until about the middle of August when the Talth -would get together and set the time for the dance to start. They always -put in the fish dam first, it being a part of this great festival. - -The one that handles the putting in of the fish dam is known as Lock, -and the fish dam is called La-og-gen. Lock selects one other of the -high priests and one girl of equal high birth and the three go to a -secluded place out on a high mountain from which place they can have a -good view of the surrounding country and there the girl makes a small -fire and is given instructions of how and what to do. The other man is -also directed what to do. Lock unrolls his emblems, which is a closely -woven scroll that is absolutely water proof and takes from it the roots -that he burns slowly over the fire that the maiden keeps burning. These -roots are burned as an incense and have a sweet odor as they burn, and -while they are burning Lock prays and sings to God to give him health -and power to carry through all the hardships of putting in the dam. -They remain here for two days and nights, then go back down the river -to where the fish dam is to be placed. There they land with their boat -and stop at a very large rock which is close up to the water’s edge, -and a large creek of clear pure water which enters into the river just -at and a little below this large rock. In the middle of the night the -maiden gets wood and starts a small fire and fixes things for Lock -and his helper. This girl is a virgin of purity. She goes across the -river and bathes herself and dresses her hair, using her Indian knife -like a comb, which she carries fastened to her wrist, until her hair -is dry and glossy, then she lets it hang loose, wearing a band around -her head made of beads which keeps the hair from falling over her face, -just coming to the jaw, and if at any time the hair comes over her -face she strokes it back with her Indian comb, but she never touches -her hair with her hands. After she has bathed and dressed she goes to -the lodge and lies down and sleeps until late in the morning when Lock -and his helper come to the lodge and lie down and sleep until late -in the morning when Lock-nee and his helper come to the lodge, when -the three of them all take a bath, and then eat for the first time -since they started. None of them are allowed any water and will not -be allowed to drink any for many days yet. Some of these people would -start in looking fine and when they came out they would often look -like a walking skeleton, they would soon regain their flesh although -sometimes they never would regain their normal condition. These three -keep themselves secluded and no one has seen or heard of them, but all -are anxiously waiting to hear the word. After they have had their meal, -Lock and his helper go back across to the large rock, then Lock unrolls -his scroll, burns some more incense and gives his order to his helper -to go out to all the villages and call on as many to come forward and -help to put in the fish dam as is needed, and this is the time for them -to appear before Lock. Sometimes there will be from one hundred to two -hundred young men, no old or sickly ones are wanted. After they all -appear before Lock, he assigns to each lot of eight or ten of them, -the part and amount that they are to do. After this they go home, fix -up their provisions and camp outfit and in about thirty hours’ time the -river bars in and around this place are alive with Indians, and the air -is filled with merriment and jokes. - -Early in the morning they all start out without eating, and cut the -small pines that are from two to three inches through at the butt -ends. Some will make a fire, and as the others are cutting and packing -in they will take the green pine poles and run them through the fire -until they are scorched then take them out and the bark is peeled off -easily. While they are yet hot they split each one in two and four -pieces, then others get long hazel withes and run them through the fire -and while they are hot split them in two pieces, then they take them -and the pine pieces and plat them together like mats, leaving the pine -sticks about one and two inches apart, these mats when set upon end -are about nine feet long, with five or six hazel withes about fourteen -inches apart. After they get a mat put together they roll it up, making -each mat so that one man can pack it on his shoulder and at a given -time they all carry them down to the river to the place where the fish -dam is to be put in. Others get the posts which are about eleven feet -long and five or six inches through, they are all sharpened at one end -and made very smooth, all the bark being taken off. Some get the long -pole-beams or girders which are from twenty to twenty-four feet long -and about six or seven inches through with the bark taken off. The girl -that carries the true name of God is, during the day, in the lodge or -house that is used only on these occasions. This house was kept in -good condition at all times but no one lives in it, except on these -occasions, also the sweat-house that Lock sleeps in while this work -is going on. In the evening, about dusk, after all the workers have -retired for the day, she quietly goes out and crosses the river, as -Lock’s helper at this time is watching for her and takes the canoe over -to take her where Lock is concealed under the large rock close to the -bank of the river, and she gathers a quantity of dry wood by which Lock -keeps a small fire burning all through the day and on which he burns -incense. Lock keeps out of sight of all the workers as they do not -want to see him and avoid doing so. Lock gives orders to his helper, -directing him so that he can deliver the orders to the different -companies of workers. This helper is one that has the birth but has not -the secret of the true name of God. Lock gives him all the orders in a -low whisper, and this helper is called Lock-ee. - -As soon as the girl whom they call Normer, has finished, the three -cross the river to the south side and after landing they all bathe, -there being a secluded place close by where the girl takes her bath -and when they have finished they proceed to the Lah-wah-alth or house -where Lock’s wife and his helper’s wife are preparing the only meal -that they eat every twenty-four hours. After the meal is finished Lock -and his helper go to the sweat-house for the night in which a fire has -been started by an old man who was selected to get the wood and thus -the place was warm for the night. Lock and his helper take a smoke and -then retire. Very early in the morning there is a fire made in the -sweat-house and Lock and Lock-nee take a sweat and then go back across -the river, Lock going to his secluded place and keeping himself hid so -that none can catch even a glimpse of him. The girl also keeps secluded -by keeping in the house where the wives of Lock and Lock-nee are, and -she is busy fixing her dresses, combing her hair and keeping herself -very neat and what spare time she may have after this she is making a -new dress or skirt from the inner bark of the wild maple that grows on -the river. The bark is bleached until white, then platted and hung to -a band that goes around the waist, making it as a skirt, coming down -to the ankles. All the workers which are called Nah-quelth are ready -to work like beavers getting everything in readiness. No one eats more -than one meal a day and all must be in good health and young before -they are accepted to work on the fish dam. The day that it starts and -until it is completed must not exceed ten days. The girl, Normer, now -sends Lock’s wife or Lock-nee’s wife, (either one can go) to select for -her ten girls all of which must be of good birth from the middle class -or rich, and not more than ten, but if ten cannot be secured a less -number will do. These young girls now come and are called Wah-clure, -but they do not see Normer. They remain with their kindred and are -drilled and fixed up to be ready for the last day and final finish of -the fish dam. Now Lock-nee has selected from the Nah-quelth or workers, -either five or six to act as managers over the different parts of the -work, and these take the bark of the madrone and make a hat which -looks very much like an old style plug hat that the white man wears. -This is striped and painted in a novel fashion and these workers are -very noticeable as they go from place to place giving instructions to -the workers. These plug hat men now select twelve or less boys and -put them to making ribbons of bark which they stripe off very flowery -by painting and carving, also making fancy Indian pipes, carving and -painting them very artistically. These boys are called Charrah and the -pipes and ribbons made by them are put on the top of long slim poles -from twelve to fifteen feet long and are to be used at the finish of -the fish dam. These poles have the bark taken off and are clean and -white. - -All this time Lock has kept himself secreted from the eyes of all -the workers and on the morning of the fifth day, very early, he and -Lock-nee go up the mountain side and select the first one of the long -beams or stringers that is to be put in on the north side of the -river, starting just above the large rock under which he keeps himself -secluded up to this time, and when he has selected the one that suits -him he makes a small fire at the roots of the tree and burns his -incense, then sits down by the fire and prays to God to give blessings -to the whole people with health and plenty. Now all of the workers -knowing the time, and the boys and the men have followed up and are -all looking for the posts, twenty-two in number, and the rest of the -stringers which are ten besides the one that Lock selects, making -eleven altogether. After Lock has finished with his prayer to God he -commences to cut the tree, Lock-nee helping him and together they cut -it down and when it falls with a crash all the workers shout loudly, -“oh-oo”, and the whole side of the mountain echoes with their voices. -Lock-nee begins to trim off the branches and peel the bark while others -come in and help. All the workers are scattered off in different -places, each squad looking for posts and the rest looking for stringers -and cutting them down and as each tree fell they all holler “oh-oo.” -They take the bark off and trim and sharpen the posts. All these pieces -are complete in one day and taken down to the river’s edge by evening -and before any one can eat or drink water after all the pieces are -finished. Lock and Lock-nee take the lead with the stringers, a rope -tied around the large butt end which is quite heavy timber and start -down the mountain with it, Lock all the while talking in prayer to God, -and if the timber stops he prays and talks good and as he has all his -life been so good that God causes the timber to move along easily. As -Lock starts all the rest follow with their timbers and all arrive about -sunset on the north bank with all the heavy frame part for the fish -dam. These people while they are working all day are full of jokes, -laughing and telling funny stories, and if one has done a mean trick -of any kind and others know of it, he is twitted about it; they poke -fun at each other continually, yet they all keep good natured about it -and they are all very witty in their answers. They all smoke during the -day, each one using his own pipe and all have their own buck-skin sack -to carry his pipe and tobacco in. Now all the timbers are in the water -and tied to the bank and left floating, ready for morning. Men and boys -now bathe themselves and clean their hair, when all depart for their -different camping places, parting with jests and jokes, and eat their -only meal in twenty-four hours. Lock addresses the girl as my child, -my daughter and other endearing terms. After the meal is over Lock and -Lock-nee go to the sweat-house to rest and sleep for the night and in -the morning, early, all are out and ready and go down to the river and -across in their canoes, they having many of them on such occasions. -Lock now gets the rock for driving the post, this is of granite and -flat, from twelve to fifteen inches across and from two to four inches -thick and weighs from fifty to sixty pounds. Only those who use this -rock ever have a chance to examine it and it is said to have been made -many generations ago. It is kept hidden in a secret place and only -brought to view for this purpose and all the other tools that are used -for every part and purpose in putting in the fish dam (La-og-gen) are -hidden in a secret place, not all being in one place, and there are -never more than two persons (Lock and Lock-nee) at one time that know -where to find them, being handed down from one to another. This rock -they call Milth-me-ah-lisi and in calling for it they say, Say-yah. -The other tools are called by their different names, the hammer they -call Tec-wan-ore. Lock and Lock-nee drive the first two posts which -starts the fish dam, the first one is driven nearly perpendicular, and -now the workers have to put up a staging which Lock climbs upon as the -post is long and has to be driven quite deep into the ground. Lock-nee -holds the post so as to keep it in place while Lock takes a maul and -as he raises it he talks to God, using words for lots of salmon and -to bless all, and at this he comes down with a hard blow, and keeps -it up until the first post has been driven to the proper depth, he -does not strike his blows fast, each blow is struck slowly. The second -post is set at an angle on the down river side of the first one, set -to make a brace against the current of the river, and also the top -ends come together so as to leave a fork or crotch at the top which -is tied securely together with hazel rope, leaving it so beam poles -can be placed in the crotch and tied securely. Now when Lock-nee has -the second post properly set in place, Lock commences as on the first -and drives it down to the proper depth and after this is done Lock and -Lock-nee take the hazel withe and tie it to the first one, leaving -the crotch. This being done Lock passes the mall over to the other -workers and drive the rest of the posts, the next two of which are set -angling down the river and the third two are set angling up the river -so as to make it in a shape like the old style of a worm fence made of -rails; this is also done for the purpose of bracing the whole structure -against the current of the river. As soon as the posts are all driven -Lock and Lock-nee place the first long stringer in its right place, -which is on the north side of the river, then the workers soon place -the rest of them and tie them with hazel withes. Then smaller posts -are driven at the corners for each trap, at the corners two posts are -driven, one angling down the river and they are placed so as to leave -the crotch, in which a pole is placed. The traps are about twelve feet -wide and fourteen feet long commencing so the center of the first trap -will be in the center of the first worm of the main frame work and -this is started first on the north side of the river. When the posts -are all driven for the traps which are many of them for the corners -and side and also to brace against the current of the river. The top -pieces are placed and braced, then poles are withed to the sides and -ends all around each trap. The mat or woven work of small split poles -are taken in and placed, unrolled, letting them close up, close to the -frame work of the structure. These traps are set on the down river -side of the main structure so that all of this mat work has to be put -on the inside of the frame work of the traps. Then all of this matting -is tied with hazel withes very carefully. These traps are not put up -close together, there is a place of about six feet left between each -trap so that a canoe can be run between them. This matting is placed -all the way across on the upper side of the main frame, except on the -south side of the river where there is an open place of about twenty -feet in width, this only has the main beam over it and is left so all -can pass up and down the river in their boats, and also a chance for -many salmon to pass up river. They place boards along the main fish -dam so as to leave a good foot walk all the distance across the river -from one bank to another. They put in a gate at the lower end of fish -traps and one at the upper end of each trap, and at this time the water -begins to roar so that when close to the dam it is deafening. Now there -are so many families to each trap, so the upper gate is closed down and -the lower gate is opened. We are now up to the noon hour of the tenth -day, when there is a long pole some twenty to twenty-four feet long set -just at the south side and end of the fish dam and just on the lower -side, on the top of this pole all of the fancy work that the boys have -been making is tied and there is a mound of sand heaped around the foot -of this pole to a height of three or four feet and from eight to ten -feet across. Now it is about four o’clock in the afternoon and Lock -and Lock-nee are with the Nah-quirlth, busy as bees putting the final -touches to the fish dam. And of all the tribes, the women are the most -anxious and are from place to place asking the others how the girl -Normer is, if she is well, can she go and if she is going, when out -comes Normer from her place where she has been kept from view all these -days. She has in the palm of her right hand a small basket in which is -a small piece of acorn dough, and she goes in a swift run on a broad -smooth trail in an easterly direction for a distance of five hundred -yards to this pole, which she runs up to, facing it, then going around -to the right she sets the basket on top of the mound, close up to the -pole. All are watching for her and as soon as one sees her they all -shout at the top of their voices. Then Lock runs to hide as he does not -want to see her at this time. Now she turns and goes back at the same -swift speed and at this time all of the girls that she sent for are -in their place where they dance. The ground is all fixed, having been -scooped out leaving a depression some four feet deep and twenty feet -across, gently sloping to the center. Normer comes up to the dancers -and passes on in a westerly direction down the river until she comes to -a woman who has been a Normer before her and tells her where to turn to -the river, where she bathes herself, then turns back and walks to where -the girls are dancing and sits down in front of them and urges them to -sing louder and dance faster. These Wa-clures stand erect moving the -body forward and backward by the action of the knees, raising first -one foot and then the other. Normer keeps watch of the sun and as it -is getting low and it is getting time for all to come, she raises to -a kneeling position and bids the Wa-clures to sing louder and dance -faster, they then move very lively. Normer is the absolute ruler of -her people as she is the child of God’s own purity. Then comes Lock -with Lock-nee closely behind and thirdly comes the boy, Charrah, with -the same basket that Normer left at the pole and which is now full of -water, and as Lock walks up to Normer the girls all drop down and hover -over Normer, then Lock and Lock-nee drop over them, then the boy who -has the basket of water lowers his hand and throws the basket, water -and all as high up in the air as he can and the water comes down over -them in a shower. As the boy throws the basket and water up in the air -he and all of the boys drop down over the others, hovering over Normer -like a swarm of bees hovering over the queen. This is done for her -protection, for now come all the workers, each one having a long pole -on the top of which are tied the bark ribbons and fancy carved Indian -pipes that the boys made, and as they come running up they form a half -circle around the heap letting the long heavy poles fall over them with -a crash which is done so quickly that it is very hard to see how it is -done, and just as quickly the whole heap raises up out of this place -and place themselves in fours for the next move. At this time if Normer -was silly enough she could command every man, woman and child to lie -flat on their abdomens and go without eating for another twenty-four -hours, as all must obey her commands, no matter what they might be. Now -the fish dam is completed and all go to their camps. Normer goes to -the lodge with Lock, while Lock-nee secures and takes to her the first -salmon taken from the fish dam and Lock-nee cuts out from the middle -of this salmon enough for her supper, while no one else can eat of the -salmon until the next day. Every thing now becomes quiet for an hour, -as they are all taking their evening meal. Then first one than another -will begin to inquire about Normer and her health. Now all depends upon -Normer, if she is strong enough she quietly goes out and cleans off -the ground this same evening but if too tired she puts it off until -morning. After making her plans she then gives her orders to Lock and -he in return gives it out to the people and they all begin to prepare. -After Normer has cleaned the ground she makes a small fire just in -front of the dancers and on which she places the incense roots, then -as the dancers come up and take their places she sits there with her -hair hanging loose, down on each side of her face, and with beads over -her neck and hanging down over her breast, she has on a white buck-skin -dress trimmed with beads and shells, all of which are made by her own -hands as we use only of our own make. She does not use feathers of any -kind. Normer sits there a model of beauty with the teachings that have -been hand-down through the many generations, that if she should, while -carrying out her duties, lose her virtue, or disobey any of the laws -of her God, that she would be struck dead for doing so. Now the dance -starts and this is the beginning of the White Deer-skin dance. This -place is about ten miles up the river from the place where the White -Deer-skin dance is held but is started first at this place after the -finishing of the fish dam. Normer starts it here and then all go home, -but Normer, Lock, Lock-nee, the girls and the boys remain here, Lock -and Lock-nee taking charge of the fish dam and all stay here as long as -the fish dam holds intact, except the last day of the White Deer-skin -dance when Lock calls all of them and asks if they want to see it the -last day, if they decide to go not one of them must eat the last day -and all go together and return in the evening when they all eat. Now -all is fun and mirth with all of them that remain at the fish dam, Lock -and Lock-nee leading them all in the plays and fun of every nature. -Normer stays with Lock and Lock-nee but she now goes out and plays and -jokes and has her share of the fun, and all have their regular meals. -This place where the fish dam is put in is called by them Cap-pell -and is a bar of some twenty or thirty acres, high enough so the river -never over-flows it and yet it is very level. It is a pretty place, -being situated on the south bank of the Klamath river. There are two -villages on this pretty spot, one being Cap-pell which was very large -in the ages gone by and which contained a very large number of Indians. -The other village was called Sy-ah and was very ancient, being the -place where the lodge was situated. The house they stay in is called -Lah-wa-alth and the house where Lock and Lock-nee sleep is called -Ur-girk. - -I will say to the white race that my people, or any other Indian tribes -as far as I know them, do not use the name of our Creator when using -profane language, as we would feel it a disgrace to do so, even to -think of such a thing. We never use the sacred name of God, only in our -prayers. - -The following are a few expressions sometimes used: Kee-mol-len-a -Ta-ga-ar-a-wah-ma, (bad talk) pointing the right hand, with the fingers -extended, toward a person and at the same time saying: Woo-saw-ah, -means that the person is badly born, and they never forgive you for -this. Another is: Char-reck-quick-cal-lah, and means: “I wish you were -in hell”, and for this also they never forgive. - - - - - CHAPTER II. - - THE CREATION OF THE WORLD. - - In a vision, the Indian through his mysterious eyes - Sees yonder in the distant skies, - A scene sublime of the past ages, - That for aye will enchant bards and sages. - - -On His mighty Throne, high in the infinite realms of Heaven, sat the -great ruler of the stars and endless skies, Wah-pec-wah-mow (God). As -he peered down through the darkness of a cheerless and lonely space, -He created a new world, the earth on which we live. He first made the -soil of the earth and placed it in a buck-skin sack. He opened the sack -and shook the soil from it; it fell down into the chasm of darkness, -and Wah-pec-wah-mow could not see anything but the intense darkness. He -commanded that the rays of light should penetrate the awful darkness, -and there should alternately be night and day. The sun to shine by day -and the moon to shine by night, to break the awful stillness of this -once dark and cheerless world. - -Gazing down from His Throne on high, Wah-pec-wah-mow saw the world he -had created was a desolate waste without human life, or life of any -kind. He now began the transformation of the new world, and lo, the -once barren surface of the earth was clothed in verdure; forests lifted -their giant branches sky-ward; tranquil streams flowed and great rivers -wended their way to the ocean. - -The first living thing placed upon the earth was the white deer -(Moon-chay-poke). The white deer roamed over the hills, mountains, -in the valleys and on the plains. He was the pride and dignity of -the animal kingdom. This is why the Klamath Indians revere the white -deer that is so sacred to their hearts and use the skin as an emblem -of purity, in one of their greatest festivals, or worships, which -is termed in English as, “The White Deer-skin Dance.” In the Indian -language it is called, “Oh-pure-ah-wah”; which does not mean dance but -means one of their most sacred religious festivals. - -The next living creature that Wah-pec-wah-mow placed upon the earth was -the red eagle, Hay-wan-alth, who has ever since ruled as the monarch of -the skies. The Indians prize the feathers of this eagle very highly, -and use them in their great festival. In the decoration of their -head-gear, they take a single feather, fasten it in the hair at the -back of the head, arranging it so that it stands straight up. They also -use the feathers of the bald eagle, Per-gone-gish, and the gray eagle, -Per-gish, sometimes as a substitute for the feathers of the red eagle. - -After the white deer and red eagle was placed upon the earth, -Wah-pec-wah-mow now created all the other animals of the earth. Some -were to roam upon the plains, others in the forests, some to eat grass -and others to devour other animals, etc. - -Wah-pec-wah-mow did not give our people any single day during the -week or month, as a day of worship, but gave them a certain season -of the year in which to hold their religious ceremonies. This season -of worshipful ceremonies usually begins in the month of September, -and lasts for several days. It is the season of the year when the -water of the rivers and brooks ebb lowest, and the summer is almost -ready to wane into the glories of Autumn. This season is called, -“Kne-wal-la-taw,” the eighth month of the year, according to our way of -reckoning time. - -When Wah-pec-wah-mow had finished creating the plant and animal life of -the earth, He then created the first real man. He made the first man -of the soil of the earth, and placed him in the beautiful valley of -Cheek-cheek-alth. This valley was located in a far off northern clime. -When the first man was created and he became a living being upon the -earth, Wah-pec-wah-mow said to him, “You are a living man.” God named -this man He-quan-neck. Inspired with the breath of life, He-quan-neck -first saw the light of day in this sweet valley of sunshine, flowers, -fruits and herbs. Among the growing herbs was the herb walth-pay, -which has a forked root. God saw that the man was lonely in this -sunny valley, and he was not pleased with his work. Wah-pec-wah-mow -now requested He-quan-neck to blow his nose, which he did, and -immediately the forked root, or walth-pay turned into a living woman, -Kay-y-yourn-nak. Man now became blessed with a living companion and for -a time they dwelt together in the chaste life of peace and happiness. - -Our tradition has been handed down through the long centuries, the -first dwelling place of man and woman was far away in a northern clime. -It would seem a distant land across the waters from the North American -continent that is located in the northern part of the world, which we -call Cheek-cheek-alth. - -Man and woman in the valley of Cheek-cheek-alth knew no sin, two pure -souls were they in this valley of perpetual sunshine and flowers. - -The loneliness of two human beings dawned upon Wah-pec-wah-mow so -he decided to have the earth populated with people. He now caused -He-quan-neck and Kay-y-yourn-nah to fall asleep, and while they slept -He caused the snake to crawl across the woman’s bare abdomen, that -awakened the sleepers, and this opened their eyes to their nudeness and -thereafter they knew sin. The finer senses of the woman awoke, as she -became deeply humiliated at the sight of her naked self, and she began -to fasten leaves together from the herb, Cur-poo-sa-gon, out of which -she made an apron to clothe herself. Thus the first garment that woman -wore was from the leaves of this wonderful plant. This plant grows in -abundance along the lower Klamath river and its surrounding regions, -and the little Indian girls up to this day like to gather these leaves, -rub their face and hands with and wear them upon their heads under -their caps. These leaves have a very strong and unpleasant odor. - -Wah-pec-wah-mow commanded the man and woman to go forth and bring -children upon the earth. A curse fell upon the woman, that she should -bear children with pain, therefore every woman after her, through all -the long centuries has had to endure this hardship. The first children -were born some with light hair and fair skin and blue eyes, and some -with black hair, dark skin and black eyes and as they married they -would mate with black hair, the others with light hair and when they -left the old land Cheek-cheek-alth they were not so dark, many of them -were light haired, fair and blue eyed. - -Wah-pec-wah-mow put a curse upon the snake that it should crawl upon -its belly as long as the earth should last. - -God’s laws were that every man and woman should marry and bring forth -children. These people were taught to obey the laws and be honest. -They increased in number until they became very numerous, and at that -time, they all talked the same language. As time sped by they became -very numerous and Wah-pec-wah-mow now caused our people, the Indians, -to start on their long journey, away from their native haunts and -childhood’s land, Cheek-cheek-alth. We do not know how long, but they -wandered thus in search of a new land, leaving behind them only a -memory of the old land. A land that claims its own no more in life and -like a people in exile they wandered on. - - - - - CHAPTER III. - - THE WANDERING TRIBE. - - -From the land of Cheek-cheek-alth, the mystic Eden of long ago, came -our wandering tribe of people who long since inhabited North and South -America; for we are all one people. Among them were our leaders, the -men who possessed in their secret breasts the true name of God. These -men and women in our language we call Talth, and were the High Priests, -and great rulers who ruled our people. Therefore, we were one of the -tribes that was never ruled by a single chief, but by our Talth, or -High Priests. Upon leaving the old land the Talth carried with them the -forked root, Walth-pay, (the root from which woman was made) and the -stalk of this root as a divine rod of strength, endurance and courage, -being used as a saviour of the tribe. With it the Talth would command -food for their famished members and bring peace and rest to their weary -bodies. The Walth-pay stalk kept perfectly green, and blossomed all the -while, and the High Priests carried it with them on their long journeys -and years of wanderings. - -In my infancy, I was taught all that was good, and to make for a true -and noble womanhood; that there was a God in Heaven who ruled over all, -and during my researches throughout I have found nothing better. When -these last two members finish their earthly reign, with us perishes the -true name of God to my people. With it has perished from the earth our -true Indian laws, our sublime religion, our deeds of chivalry, as rich -as the civilized world has ever beheld. Also our glorious manhood and -womanhood; immoral, corrupt, tottering, down-trodden and debauched by a -superior race, we have perished in that winter night of the transition -period. At a single blow our laws were torn asunder; loathsome diseases -we had never known crushed out the life and beauty of our physical -bodies, and demented our spiritual minds with lowly passions. Poisonous -spiritous drink has set the brain on fire, degrading man and womanhood, -thus as a race we have perished. And this great land, the richest the -world has ever known, the land of our forefathers for so many thousands -of years. Now another race is struggling on where our reign has ended. -Already our great rulers are at rest, and forever; laureled with the -glories of the primeval ages that have passed away in silence. As a -nation, like the ancient Egyptians, we have grown old and passed away; -we have seen a great civilization rise to the highest of its splendors -and pass away to another land beyond recall. Today we see another -civilization endowed with a splendor of its own, rising over the debris -of the eternal years. - -We are all one tribe from the source of the Klamath river to its mouth, -and down the coast as far as Trinidad, (Cho-ri) and up the coast as far -as Wilson creek, which we call Ah-man. We are classed in two divisions -and term ourselves as Po-lick-las along the coast and up the river -as far as Weitchpec, designated as the lower division of our tribe. -From Weitchpec on up the river to its source we term as Petch-ic-la, -the upper division of our tribe. We intermarry to a great extent, -having the same marriage laws and religious ceremonies and all our -traditions and teachings are the same. We call God, Wah-pec-wah-mow, -which means in our tongue the father of all and we do not consider Him -as one “which has been so much of the white man’s allegory, but as an -Invisible Omnipotent Being, who rules this great universe with an all -seeing eye, He is everywhere.” - -Wah-pec-wah-mow is the common name applied to God, used by all classes -of our tribe, as the real and true name of God is never spoken. Our -high priests, born of the royal marriages, are initiated in the Holy -Lodge and are given the true name of God, but they never speak it -outside of the lodge, it is only spoken inside after they have gone -through a long and secret communion, and then the name is only -whispered in the lowest whisper from mouth to ear. This true name is -only used by the Talth with profound reverence to the Great Creator, -in the sacred lodge and in the hallowed lonely places far back on the -high mountains where they go to worship in the profound solitudes, away -from the gaze of curious people. Our religion has been too sacred, -too sublime an ideal to quarrel over, hence we have remained silent -through the gloom of so many years and borne patiently the insults on -royal society as being heathens. This true name of God, as great as the -universe, will never be spoken again. If it should be uttered in a loud -and harsh tone of voice, it is said that the earth will tremble, ignite -in mighty flames and pass away forever. Ever thus, since the creation -of the world, the Talth have handed down our religion and traditions -from the old land of Cheek-cheek-alth, from generation to generation. -It is the duty of every Indian child to be pious and worship the Great -Creator. Our sacred religion is O-pure-ah-way (the White Deer-skin -dance) where all the members of the tribes in unison and worship, and -entertain our guests with much hospitality. - -In our recollections of the past we left the land of our birth -(Cheek-cheek-alth) many thousands of years ago with our leaders, the -Talth, who were given the true name of God in the old land, and carried -with them the forked root, or Walth-pay. With this divine rod they -commanded food, comfort and peace during their long years of weary -wanderings. After we left the beautiful valley of Cheek-cheek-alth, for -years we wandered down a European land, always moving toward the south, -having our origin in the far north. Over this land we wandered like -exiles, we know not how long, as it might have been centuries until we -reached the rolling waves of the ocean. Upon reaching this salt water -we made boats or canoes, and paddled over the waves until we reached -the opposite shore, having crossed the straits in safety. Having -reached this opposite shore, upon this new continent we continued our -weary years of wandering, ever on, far on, down this land, always going -south as before. We carried the memory through the long ages, the -perils of the far north, the huge icebergs, the regal monarchs of the -North that floated like ghost-ships at night on dream-land seas, the -splendors of the aurora borealis flickered across the snowy fields and -through this land of the midnight sun came our brave forefathers. -In this land of the frozen North some of our people were left, the -Esquimau; they were given a language as they were separated from our -sturdy band and emigrated over the snowy fields and have long since -from this time on inhabited the land of perpetual ice and snow. - -Our tribe would often become weary with travel and become very -dissatisfied and would quarrel much among themselves. The Talth would -stop after hearing so much grumbling and build a lodge where their -members would hold a meeting and offer up worship to God, that He would -guide them aright, endow them with power to bring peace among their -people, comfort them in their wants and give them food. After the lodge -meeting and prayer the Talth would command with the rod of Walth-pay -food for their people. The food came to them in the form of acorn dough -out of which they made bread or pop-saw. The Indians would never see -pop-saw falling to the ground, but they would find it where the Talth -told them to look, and each one would be compelled to gather up their -own, or they would go hungry. As long as they remained camped in the -same place the pop-saw would come to them but when they would break -up camp and travel on the pop-saw would cease to come and the tribe -would grow very hungry and begin to quarrel again. The Talth would -stop after days of fatigue and hunger, and build another lodge where -their members would worship at the sacred shrine. After the worship -food would come again in the form of the acorn dough, commanded with -rod of Walth-pay. Sometimes the Talth would leave the camps for several -days, during which time the people would become very restless and -discontented and some of the people would try to perform the duties -of the Talth in their absence, and some of them would pray to the -sun, some to the stars and other idols. The Talth would be very much -humiliated upon their return to find their people so corrupt in their -worship, and it would take much faithful work to assure peace and order -among them again. The Talth would plant the herb, Walth-pay at their -stopping places during their travels, and it would readily take root -and grow, at almost every stopping place some of our people were left -and God would give them a language; they would inhabit the locality -permanently and branch out to other localities, while our part of the -people traveled on until they reached their final earthly home on the -Klamath river, which we call Health-kick-wer-roy, and here we found the -white race, (Wa-gas) which will be told of in another chapter. Thus -we traveled on down a great continent, leaving behind at our stopping -places, a portion of our people, which were given different languages. -Thus were our languages confounded among the tribes of America, and our -tribes became numerous, being scattered over the land of the midnight -sun of perpetual ice and snow, over the continent of North America to -the equator and regions of perpetual sunshine; and beyond the equator -over the continent of South America to its farthermost southern -borders, where we merge into the regions of ice and snow again, our -tribes have been scattered. Over this great land we are all one people, -however some of our tribes were far superior to others. We know not how -many centuries we wandered, or when we reached our last stopping place -on the Klamath river and where we decided our long journey should end, -and that we would make this our final home. The Wah-teck, Wah-ker-rah, -Cor-tep and Pec-wan villages were among our first camping grounds on -the Klamath river. Here we spread our camps and built our first houses -long ages ago, and have resided in them and kept them in repair from -generation to generation. Some of these primeval houses yet remain -in these old villages, haunted with the romance of centuries and the -inspiring history of past ages. Upon our first arrival there were a -great many of our people and we began to divide off into different -villages and locate along the Klamath river and down the coast as far -as Trinidad, (Cho-ri) and up the coast to Wilson Creek (Ah-man). The -other tribes were placed by Wah-pec-wah-mow in different localities, -that all the people might sustain themselves with plenty of game and -food, and be kept comfortable. - -The Talth kept the Walth-pay in commemoration of God’s creation of -woman and their travels, and planted it in a few selected places -back in the lonely mountains. The Talth all know where to find this -wonderful herb growing, but it is also fading with the remote ages as -there are only a few Indians left who know where to find it. With them -passes away the sacred rites and laws of an ancient nation forever, and -the primeval art becomes a thing of the mystic ages. - - - - - CHAPTER IV. - - TRADITIONS OF THE ANCIENT WHITE PEOPLE. - - -When the Indians first made their appearance on the Klamath river it -was already inhabited by a white race of people known among us as the -Wa-gas. These white people were found to inhabit the whole continent, -and were a highly moral and civilized race. They heartily welcomed the -Indians to their country and taught us all of their arts and sciences. -The Indians recognized the rights of these ancient people as the first -possessors of the soil and no difficulties ever arose between the two -people. Their hospitality was exceedingly generous in the welfare of -our people and all prospered together in peace and happiness, in their -pursuit of human existence. After a time there were inter-marriages -between the two races, but these were never promiscuous. For a vast -period of time the two races dwelt together in peace and honored homes, -wars and quarrels were unknown in this golden age of happiness. No -depredations were ever committed upon the property of their people, as -the white people ruled with beacon light of kindness, and our people -still worship the hallowed places where once they trod. Their morals -were far superior to the white people of today, their ideals were high -and inspired our people with greatness. After we had lived with these -ancient people so long, they suddenly called their hosts together and -mysteriously disappeared for a distant land, we know not where. We have -no memory of their reason or cause why they abandoned their ancient -homes where they had dwelt for untold centuries. Wars did not drive -them forth, for we loved them more than brothers, and difficulties -were unknown between the two people. On leaving they went toward the -North from whence we came, and disappeared from our land beyond the -northern seas. It was a sad farewell when they departed from this -land, for our people mourned their loss, as no more have we found such -friends as they, so true and loyal. In their farewell journey across -this land they left land-marks of stone monuments, on the tops of high -mountains and places commanding a view of the surrounding country. -These land-marks we have kept in repair, down through the ages in -loving remembrance. I have seen many of these land-marks myself (and -often repaired them) that they left as a symbol of the mystic ages and -the grandeur of a mighty nation that passed in a single season. Oh, how -little we know of the depths of the ages gone, how wide, how profound -and deep is the knowledge we seek; a monument of stone, a stone bowl, -a broken symbol, a hallowed unknown spot, a lodge of ruins, all this -makes a golden page glittering with diamonds that trills the emotions -with mysterious longings for truth and light in the depths unknown. - -When the Wag-as left this land they assured my people that they would -return to them at some future time. Perchance thousands of years -have elapsed since then, and they have not returned, we have waited -in vain for it seems that our cherished hopes are fading. However, -some of our people are still looking for the return of the white -man. The traditions handed down lead us to believe that the Wa-gas -returned to the land of their birth, in the far north, the valley of -Cheek-cheek-alth, as their traditions were given to us that their -origin was in this same land of Cheek-cheek-alth, as they came down -from the North when they came to this land. When the Wa-gas first -arrived on this continent they handed down the traditions to us that -it was inhabited by a giant race of people when they first came. -These giants were represented by the Wa-gas as being very swarthy in -complexion, and they used implements so large that no ordinary man -could lift them. It was an age when large animals roamed the earth, and -it seems the birds and fowls were all very large in size. It appeared -to be the first age, and was the age of the giants. The recollections -transmitted by the Wa-gas were that these giants were very cruel and -wicked. It was said that God became displeased with them and destroyed -them and they all perished from the earth. It was also said that God -appeared to the High Priest of the Wa-gas and told them that he was -going to destroy the giant race and that the Wa-gas themselves would -survive upon the earth as a new people. Smaller birds and animals -would appear upon the earth for the use of man, thus the age of giants -perished, but the Wa-gas do not hand down any tradition of how they -perished from the earth, as my people have no recollections of ever -seeing giants. My mother says that our people in ancient times have -seen many relics belonging to these prehistoric giants, such as huge -stone bowls, stone slabs and other implements so great that our people -could not move them. During the ages of rains and wearing away of the -earth, these implements have been buried so deep and have sunk into the -earth, that is the reason we cannot find them today. The Indian name -for the giant race is Pah-pel-ene, which means people that have all -died and passed away. - -When the Wa-gas returned to Cheek-cheek-alth it is supposed they found -a ladder in this beautiful valley which extends from earth to Heaven, -and climbed it to Werse-on-now, (Heaven) where they dwell with God. All -the half castes with the exception of a few went away with the Wa-gas, -and nearly all those that were three quarters Indian remained with our -people. This is said to be the reason why some of our people are very -fair. Some of the Indians are still looking for their return to the -earth, when they come back it is believed that peace and happiness will -reign supreme again over this great land and all evil will be cast out. -When the present race of the white people made their first appearance -upon the American continent, we believed it was the Wa-gas returning -and a hearty welcome was extended to them and there was great rejoicing -among our tribes. But soon the sad mistake was discovered to our -sorrow, when the men began to debauch our women, give whiskey to our -men and claim our land that our forefathers had inhabited for so many -thousands of years, yet not a single family has ever been driven from -their house on the Klamath river up to this day. We no longer termed -them as Wa-gas, but as Ken-e-yahs, which means foreigners, who had no -right to the land and could never appreciate our kindness, for they -were a very different people from the Wa-gas. They had corrupt morals -that brought dissolution upon our people and wrought the horrors of -untold havoc. - -When the Indians first reached the Klamath river there were large -prairies and vast tracts of grassy land, which have since grown up -in timber and under-brush. Many of the prairies were set on fire and -burnt off every year during the dry seasons which kept the timber from -growing up very fast. - -The Klamath emptied into the ocean at Wilson creek, about six miles -north of where it now goes into and ocean at Reck-woy. There were -high bluffs of rocks between the river and the ocean all the way from -Reck-woy to Wilson creek, which kept the river in its course to Ah-man -(Wilson creek) where it emptied into the ocean. The river was said to -have kept in this course until our Christ caused the mighty rocks to -split open and the waters of the river rushed ahead to the ocean at -Reck-woy, where it has ever since flowed into the ocean. - -The traditions handed down say that the land, north of Redwood creek, -where it goes into the ocean, extended far out into the sea to the -large rock that is now known to the white people as Redding rock, has -continually washed away leaving this rock jutting up from the ocean -depths and can be seen for many miles over the surrounding area of land -and sea. This rock is located at a distance of about ten miles from the -shore and is called by the Indians Sa-quan-ow. This name translated -into English means an acorn pestle, a conical shaped stone, carved -out of granite and is used to pound acorns and grass seeds into the -finest flour. Long ages ago Redding rock extended up from the ocean to -a great height, and from a distance appeared to be a huge Sa-quan, or -pestle, hence its name. After ages of erosion the massive rock became -surrounded by water and the receding bluffs left it alone out in the -ocean where its greater portion has crumbled and fallen beneath the -waves as it is seen today. The Indians still call it Sa-quan-ow. - -There has been but little change in the channel of the Klamath river, -except at its mouth since our arrival in this land. In olden times -the channel of the river was very deep and clear and much narrower -than it is now and large bars of alluvial soil composed its banks, -where luxuriant grasses grew, and upon these lowlands during the -winter months great herds of deer and elk would graze, coming down -from the snow covered mountains. The channels of the large creeks -and tributaries of the river, such as Blue creek, (Ur-ner) Tec-tah -and Pec-wan have practically never changed as they still flow into -the river in the same places. Where the Trinity river flows into the -Klamath river it has made but little or no change during the passing -ages as has been handed down to us. - -We have no word of severe earthquakes in our regions, but have had -slight shocks from time to time throughout the centuries. We have no -tales of any great damage ever done by earthquakes and our people -never held any fear of tremors of the earth. But my people tell of -great tidal waves that have swept our country. They say a long time -ago one swept up the Klamath river to the mouth of the Trinity river, -a distance of over forty miles, and did great damage, as it swept away -houses and thousands of our people were drowned and carried away by the -rolling waves of the ocean, so few of our tribe were left that they -were well nigh exterminated. Many smaller tidal waves have swept over -the coast where the destruction was not so great. - -They tell of epidemics that came up the river and laid us low in the -devastation of life, thousands of our people would pass away in a -single season; they would die so fast that they could not be buried -and many of the bodies would be thrown into the river. The only way we -could keep the whole tribe from complete devastation by the ravages of -these dreadful diseases was to abandon the dead and leave the river -and go back into the high mountains and there we built bark houses -and remain until the snow and cold would compel us to retreat to the -lowlands again. In our mountain home we subsisted on wild game, -berries, pine nuts, roots and herbs. Some of our people would have such -a terror of the fatal diseases that they would refuse to return to -their homes and would brave the fierce storms of the cold winter until -they were convinced that all dangers had ceased. In our traditions of -the passing centuries many of these epidemics have almost devastated -the land of human life. During one of these contagions it was said that -the children would go down to the river to swim and would lie down in -rows from six to twelve in number upon the sand, as if they were alive -and had been placed there by careful hands; but they would be in their -eternal sleep, contagion having overtaken them. - - - - - CHAPTER V. - - TIME AND NAMES. - - -We have ten months for one year, and four seasons, as follows:— - - 1st month: Caw-cha-witch. - 2nd month: Nan-ah-wetch. - 3rd month: Nachk-sa-witch. - 4th month: Chaw-na-ah-wertch. - 5th month: Mere-i-yaw. - 6th month: Cauh-chow. - 7th month: Chere-wer-sere. - 8th month: Cana-wal-a-ture. - 9th month: Cher-mick. - 10th month: Wealth-ah-wah. - - Spring: Key-atch-ker. - Summer: Kis-sa-no. - Autumn: Ka-yock-ka-muck. - Winter: Cah-mah. - - -We lose time in our count each year, so we throw in or stop counting -until the time comes around to start again. The Klamath Indians are -good in counting and can count up into the thousands. We count ten, -and ten hundreds for one thousand. All of our counting is done by -whole numbers; we have no fractions. All the women have to count and -count closely in weaving baskets in order to make the designs come out -correctly. We have astronomers, called Haw-getch-neens, and they keep -close observation of the sun, which we call Ca-chine-wan-now-slay. Day -we call Ca-chine; the moon, Nas-cha-wan-now-sloy, this means the night -sun. - - English names. Klamath Indian. - - An old woman Ca-par-a - Young women Way-yun - Little girl Wer-yes - Baby Oaks - Boat or canoe Yacht - House Och-lum-ilth - Come in the house Och-la-may - How do you do my friend I-ya-quay Nec-tor-mer - Me or I Neck - Yes A - Fire Metch - Mother Calk - Father Tat, or Tatus - Grandfather Peach - Grandmother Gooch - Old man Ma-we-mer - Young man Pay-girk - Large boy Che-na-mouse - Small boy May-wah - Mother-in-law Cha-win - Father-in-law Par-ah - Sister-in-law Netch-nah - Brother-in-law Weitch-tay, or Tay - Uncle Jim - Aunt Tool - Klamath river Health-kick-wer-roy - Redwood timber Keilth - Mermaids Squer-tuck - Silver Salmon Nep-puoy - Steelhead Salmon Squalth - King Salmon Ah-pus - Hook-bill Salmon Cha-goon - Grizzly Bear Nick-witch - Sea or Ocean Pis-calth - -The Bald Hills we call Cho-lu, contains many hundreds of acres of open -land, high up where one can see as far as the eye can reach in all -directions. - -There is another species of the Salmon caught in the Klamath river, the -English name of which I do not know but we call it Ra-gawk. - -In the year 1850 my people had never heard of the present white race -and we were then making our fires with two pieces of wood, one the -willow and the other of hardwood. - -My mother and father never learned to talk English, so I talk to them -only in our own language. - - - - - CHAPTER VI. - - DEATH AND THE SPIRIT LAND. - - -There is a large and silent river that flows through the shadowy vale -of death. On the banks of this awful and mysterious river dwells an -old woman, called Sye-elth, and she keeps at her side a large dog, -Chish-yah, (the common name for dog). - -When an Indian dies, if he has led a dishonorable and wicked life, a -broad path leads his soul down to the banks of the river to the very -door where the old woman lives in her house. When the wandering soul -reaches her door, the Chish-yah tries to drive it back to the dead -body, but the old woman fights the dog off and if she is successful in -her efforts she takes charge of the miserable soul and sends it on to -the opposite side of the river, in the shadowy land of endless anguish. -If the dog is successful in fighting the soul back it returns to the -dead body where life is regained and the person lives again. This -seldom occurs, and only where the body lives in a state of coma and is -supposed to be dead, but after a few hours comes out of that state and -revives into life again. The Chish-yah is seldom successful, as a case -rarely occurs. This is why the Indian never likes to scold or treat the -dog badly. - -The old Indians do not like to look at a photograph or to have their -photographs taken, because they say it is a reflection or a shadowy -image of the departed spirit, O-quirlth. They do not like to see -spirits, but they say they have often seen them. This is the reason -they turn their backs on the camera and object so strongly to having -their pictures taken. Often have my people been ridiculed for their -strange actions, but they have a reason for every one of them. If the -civilized man could only respect the reasons and simple ways of the -highest type of primitive man, as much as primitive man venerates his -civilization. - -When the spirit comes back to the tired and weary body, and that body -lives again, that person is said to meet a very unfortunate existence. -It is said he is never satisfied with earthly things again. He is very -restless and unhappy as nothing can satisfy his longing soul, and -always meets death suddenly. - -On the shore of this mysterious River of Death awaits a young man, -Pa-ga-rick, in his canoe; he is always ready to receive the soul from -the old woman as she hands it into his care. His canoe is similar in -shape and size to the earthly Indian canoes, with the exception that if -one may note carefully that all the canoes contain in the bow a knob in -the center, some three feet back from the bow, which is the heart, and -they say it is the life of the boat. Also the canoe the Indians use is -burned inside and out, and polished smooth. The canoe that Pa-ga-rick -uses for the crossing of the souls is neither burned or polished and -has no heart, therefore it is called the dead boat, merm-ma. In olden -times no Indian would venture out in a boat upon the water that did not -contain a heart, as they said it was lifeless and would be sure to sink -or some disaster befall it. We call our canoe here on earth, Yatch. - -Sye-elth [TN: lives?] just on the bank of this dark River of Death, -Char-reck-quick-werroy, where she gets the souls away from the dog. -She takes it to the water’s edge and gives it to the man in the dead -boat. He takes the soul into his canoe, paddles it across those -silent waters, the awful stillness, the awful fear of death. When -the canoe, Merm-mo or Nee-girk, either name, touches the opposite -shore, Po-ga-rick, takes the soul, o-quirlth, and banishes it into -exile, exile without an end or example in story, and leaves it in a -wilderness. In this wilderness it is damp, a constant gloom is cast, -dark and fearful clouds forever flit, cold winds forever howl and -shriek the agonies of hell. - -In this terrible wildness, the souls of the condemned men and women -sustain their misery up on bitter berries, bitter grasses and roots, -and cannot die. They had never lived but a wasted life upon earth, -therefore they can wait to die, as souls never die. These wretched -souls since Time began, and I think the time is sad and heavy through -all the weary ages, since they go wandering, hallowing, moaning, -weeping and wailing, grieving grief without an end and suffering pain, -intense pain that knows no ending. Thus, Wah-pec-wah-mow, the Great God -has seen fit to punish his disreputable children until the judgment day. - -Sye-elth, this old woman, is the satan of my people, Chish-yah, the -dog, is our Guardian Angel. This old woman is our evil doer who is -always trying to influence the Indians away from the path of rectitude. -She hovers about them in life unseen, seeking out their weak points, -that she may lead them evil ways and vindicate her cruel wants upon -their death by taking their souls down the broad path to the wilderness -of anguish. Fearing her powers, fearing the Unhappy Land, the Indians -struggle to live simple and peaceful lives and never quarrel over their -religion. - -The wretched souls banished into the wilderness of anguish do not -quarrel with one another, as they are too wretched in their own agony -to concern themselves about others. - -The Indian seeing a vision of the unhappy land tries to live the simple -and honest life, near to nature, and their nature’s God. However, there -is not a tribe however well guarded but some and sometimes many stray -afar from the path of rectitude and are lead into the wilderness of -anguish by their cruel Satan, Sye-elth. - -My people believe that there will sometime come a chance for them to -become regenerated, or reborn, so that many of them will be given the -opportunity to recompensate for the wickedness of their former lives -and given a chance to live good clean lives in their second birth. Thus -given the opportunity by God when they die again, they will be rewarded -in going to Heaven, Werse-on-now. However, if the ones given the -opportunity of being saved, do not live lives of integrity after their -second birth, they are cast off and destroyed forever. - -The Indians who had always lived the life of integrity on earth when -they die their soul or spirit travels a narrow and winding trail which -takes the soul to north, to a land far away from their native haunts. -This far northern clime is said to be the old land of Cheek-cheek-alth, -where the spirit finds a ladder that reaches from earth into Heaven. As -the spirit climbs the ladder to Heaven it reaches God on that infinite -shore where it dwells forever in flowery fields of light, straying -together with the Master in peace and love, and joining the spirits of -those that have gone before them. - -Can you of the Christian faith comprehend why we take so kindly to your -own belief? Yet we think that ours is the most perfect and yet you call -us savage. We love our God almost akin to sadness and are always ready -with a prayer-offering, be it midday hour or in the hours of the silent -night. The Indian in all his savagery, could never blaspheme the sacred -name of his Creator in man’s builded houses, or in his daily life as -he is a child of nature, akin to nature’s God, that the Divine Being -is the beacon light of his soul, showing him life beyond the grave and -into the flowery fields of light and love, on that infinite shore, into -the glories of Heaven. - -The Indian through his long centuries of barbarism battled with the -environments of barbaric man. In his child-like nature he taught his -sons and daughters to be kind, courageous, self-denying, industrious -and above all have integrity that could not be questioned. Fathers, -brothers and cousins guarded the mothers, daughters and sisters, that -not one of them may stray into a life of shame by the passions of -designing men. Woman was manifestly the upholder of her race, loved -as the unassuming creature, who gave to the race clean limbed and -vigorous men. But ah, the sad knell, the approach of civilized man, -and his crushing hand of debauchery to the sorrow of our race, and our -laws have long since been demolished, and with it our true religion, -our life blood, our all. Out of the gloom of saddened years, rising in -scattered remnants, who like the children of Israel that have lived -without a country for many weary centuries, we are struggling to gain -our own once more. Freedom to worship God in our own way and to be -allowed to become citizens of this our own glorious country. - -When a illegitimate child was born, mother and child lived in disgrace -and after death could never reach the kingdom of Heaven, but traveled -that broad road which leads to the wilderness, being forever lost. -During their life the mother is always addressed as Caw-haw, a name -that reminds her always of her disgrace every time she is spoken to, -and the child is always reminded of its unwedded mother. Sometimes the -unfortunate mother may marry, but she is always known as Caw-haw as -long as she lives and can not take the name of the man she marries. - -Those who sought unscrupulous brawls were low and disgraced, all -traveled after death the broad road to Satan and are never given an -opportunity to go to Werse-on-now. There are many of the miserable -souls who lived a wasted life on earth, only to enter in the Spirit -Land, the wilderness of anguish. - -In marriage the wife takes the husband’s name and the husband takes -the wife’s name, just as an exchange of names and the family names are -handed down from one generation to another. This is done by giving the -name to a daughter, son, cousin, etc., either the mother or father’s -name on both sides of the family. Sometimes the generation dies out -and there are none left of a near kindred, in this case they sometimes -give the name to a close friend and this custom is followed more by the -high families. As an example, some years ago an old man lived in the -Pec-wan village, his name was Ta-poo-sen. He died some thirty years -ago, and at this writing a middle aged man is living in the Cor-tep -village who adopted his name after his death, and he is known to every -one as Ta-poo-sen. There are quite a number of Indians living at the -present time who have taken the names of deceased relatives or friends. -The deceased has been laid at rest for at least one year before any one -takes his or her name. - -The Klamath Indians are very much prejudiced against one taking their -own life. They look down on the act, and if one should take his own -life, which we call o-motch-ser-mer-yer, there is no chance for them to -be saved and they go down the broad road that leads to the old woman -and she gives them over to the man in the boat and he takes them over -and leaves them in the wilderness where they live in misery until the -judgement day and then are destroyed forever, there being no salvation -for them and the family will be looked down upon for many generations -to come and held back in taking part in any of their social functions. -The children will be shunned by their playmates. The Indian seldom -commits suicide and will avoid self-destruction by wishing that some -wild animal will take them while they sleep, and of such cases they -tell some very weird and touching tales. There was a girl taken by a -wild animal of which reference is made in another chapter. Another was -a young man of good family belonging to the Pec-wan village and he -wanted to marry a girl of the upper division. The young woman refused -him and this nearly broke his heart, so he went back into the mountains -all alone and there he busied himself by trapping and hunting until -he had accumulated great riches of valuable furs and other things -and was there for a number of years when he returned to his home. He -never married and lived to be an old man and all the children called -him grandpa. As he became old he also became blind but the children -all loved him and any of them were always ready to lead him wherever -he wanted to go, and he was always ready to give blessings to the -newly married couples and to newly born babies. He always wanted to -visit where there was a new born baby. This old man would sweep and -keep clean the village, even down to the creek and river, feeling and -sweeping the whole day long and when he was tired some of the children -would lead him home, and he thus lived to a good old age. So this is -the way it would go in accordance with their belief in the hereafter. -A Klamath Indian would never commit suicide if there was any way to -prevent it on account of the stigma it would place on the family. - -The Klamath Indian grave is made about two and a half feet deep. They -take redwood or Douglas spruce boards which they place in the oblong -square as they never nail or fasten the boards together. Placing one -wide board in the bottom and boards on each side with short ones fitted -in across the ends, the coffin is made ready to receive the corpse. - -At the time of death the body is washed with the branches of the -wormwood dipped into a basket of water and brushed over the entire -body, never allowing their hands to touch the body at any time if it -can be avoided. After the body has been bathed in this manner it is -clothed in the regular clothing and laid out for burial, wrapped in a -blanket and placed on a wide plank where it is left for twenty-four -hours. After it has been laid out friends and relatives gather around -it in prayer, and the director of the funeral is given a large bunch -of flag grasses, which he takes in his hand and holds over the blaze -of the fire to ignite and with flaming grasses he stands over the -body waving it back and forth sprinkling the falling ashes over the -body. This is the final blessing given with solemn prayer, the same as -anointing the body with holy water. - -The Indians remove the corpse from the house (the reasons being -explained in another chapter) by making an opening in the wall on the -left hand side of the door by which they go out, as they never carry -a corpse through the door. The personal belongings and bedding, also -the dishes he has used during his illness are taken out through this -opening upon the removal of the body and everything is burned in a -large fire made outside of the house. - -With great ceremony and mourning the corpse is carried out of the house -on the same plank it was laid out on. At the grave they unroll the -corpse from the blanket, the clothing being cut open down the front, -the body washed again, this time without the removal of the clothing. -This final bath is a solution of the Ho-mon-nah roots pounded fine as -powder and then put into a basket of water. This shrub or plant is -much different from the wormwood, and it is considered one of their -best herbs for fumigation and disinfecting purposes. After the bath is -completed the body is again wrapped in the blanket and laid carefully -down in the grave. The funeral director, as before, burns a bunch -of flag grasses over the body, allowing the ashes to fall over the -remains. Articles they wish to place in the grave with the body are -put into the grave and the plank that the body was carried out on is -fitted into the top of the coffin as the top covering. Three or four -persons take part as pall-bearers in taking the body to the grave. The -body is laid with the head directly to the west as they say when the -judgement day comes all the Indians will rise up out of their graves -facing the rising sun, and those who are worthy will rise in glory to -the splendors of glory to the Heavenly Father above. - -In this grave things of little value are placed, things usually -belonging to the deceased. When things of value are placed in the grave -it is broken up which destroys the value of the article. - -The coffin is covered over with earth, and after this being completed -they take two stones about eighteen inches long by twelve inches wide, -one is placed at the head and the other one at the foot of the grave. -On the top of the stones directly in the middle of the grave they place -another wide plank about six feet long and eighteen inches wide. -Stakes are driven on each side of this plank in the middle and with a -rope of Indian make they tie the board to the stakes so it can not be -removed without some difficulty. After this has been completed some dry -sand is sprinkled around the grave and covering it completely to the -sides of the wide board, this is done so the Indians can immediately -detect if any one has molested the grave. The reason why the Indians -always have their grave-yards near the village or dwelling places is to -keep the wild animals away from the grave. Sometimes the mourners place -large baskets on the grave, sometimes two and often many more, there is -no certain number to use. They are turned upside down, close up to the -sides of the plank and on the ground around the grave. These baskets -are made secure by driving a stake through the center of them and into -the ground. On top of the plank they lay basket plates, also acorn -baskets. Around the grave a picket fence is made by driving the pickets -into the ground, a strong hazel withe is tied around them about twelve -inches below the tops. At the middle of the head and the foot of the -grave a strong post is driven into the ground that stands much higher -than the tops of the pickets. To these posts a cross-beam is fastened -or tied and on this a number of deer skins are hung. These skins are -dressed whole with the hair left on and the body and head are stuffed -with weeds. The head is elevated almost perpendicular with the body and -the legs are left hanging straight down. Some of the clothes that have -been worn by the deceased are also hung on this cross-beam which makes -quite a display and would lead one to believe very strongly that many -valuables were also placed in the grave. - -During and after the burial is completed all the close relatives of -the deceased weep and wail mournful songs, saying good-bye child, -or calling out whatever relationship they were to the deceased. The -mournful wail of an Indian mourner is so intensely sad that the -surrounding sky and earth seem weeping with the sorrowful ones. - -After the burial rites have been completed those who had taken part in -the burial go into the family sweat-house where they wash their entire -bodies from the basket of water containing the ho-mon-nah solution and -sweat themselves in the sweat-house. After this they all go to the -river taking the basket of solution with them and bathe with it in -the river. Upon returning to the house they all change their clothes -except the one who dug the grave and he puts on the same clothing -and wears it for five days longer before he is free from the burial -rites. His duty now is to kindle a fire which he keeps burning about -a couple of hours each evening close by the foot of the grave. This -fire is made between the hours when the first long shadows are cast -and the twilight gathers into the darkness of the night. They say the -flickering of the fire-light keeps them from seeing the O’quirlth, the -spirit of the departed one, which is said to hover over the grave and -around the home for five days after death. After five days have elapsed -the spirit departs either to Heaven or to the wilderness, according to -what kind of life the deceased has lived. The friends and relatives -of the deceased will weep, wail and pray that his spirit will go the -narrow road, to the old land, Cheek-cheek-alth, where it will find the -ladder and climb to Werse-on-now (Heaven). Sometimes a bitter enemy of -the deceased will pray and hope the departed spirit will go the road to -Sye-elth where she hands him over to the man in the dead boat where he -takes the spirit across the river and banishes it into the wilderness. - -The light of the fire keeps the Indians from seeing the spirit when it -leaves the grave as they never wish to behold spirits. However, they -claim, in spite of their caution, the spirit is sometimes seen by the -Indians. They say when it leaves the body it looks like a shadow image -of the person passing off. They claim a photograph resembles the spirit -of the dead and the old Indians never want to look at it as they never -wish to be reminded of the spirit. - -The walls and the floor of the room which the person used is scrubbed -every day with the ho-mon-nah solution, also whatever furniture there -is in the room is gone over very carefully with the disinfecting -process and is kept up for five days until the spirit departs. The -family lives in the same room as usual, but Cah-ma-tow, the grave -digger has his own separate bed in the room. He fixes a small board -for himself on which his meals are served separate from the family -and dines by himself. The morning of the fifth day he arises earlier -than usual, making a broom of the boughs of the Douglas spruce and -sweeps the floor of the house nice and clean. He burns the roots of -the ho-mon-nah which fumigates the house and with solution made of the -same plant he scrubs the floor and goes over all the wood-work in the -house for the last time. After this is finished he gathers up all the -things he has used during the five days, the baskets of solution, his -small board table, etc., and takes them all to the sweat-house. Here -he takes the solution and washes his hands and entire body and after -he has finished bathing he takes the baskets and clothes he has worn -up the hill away from the river to a thicket and hangs them all up in -a small tree, where he leaves them to the elements to decay. He then -comes back and sweats himself thoroughly, afterwards plunging into the -river and comes out cleansed of any foul disease he may have contracted -in handling the dead body. - -The Indians get or hire any one who is willing to do the burial as it -is not necessary to be a relative or even a well known friend of the -family. - -During the five days the opening in the house where the dead body was -taken out is left open as the family and friends never use or go near -the regular door of the house during this period. After five days have -elapsed the opening in the wall is sealed up tightly leaving no trace -that an opening was ever made in the wall. They never leave the gap -for another case as the Indian never wants to be reminded that another -death may occur in his household. - -It has often been expressed by the white man that when a funeral is -held every man, woman and child in the village attends the funeral, -this is far from being true, not any more than the funeral of a white -man. Near friends and relatives of the deceased may attend while a -great many others in the village will go about as usual, not even -pretending to know that a funeral is being held. Of recent years the -white man is allowed to help with the burial if he chooses. Valuable -articles of the dead are not buried with them as is generally believed -by the white theologist, instead only mere trifles of either little or -no value placed in and upon the grave. - -When an Indian is very wealthy or rich, and has a family of several -children he sometimes divides his fortune equally among them, of course -always making provision for his wife as long she lives and remains -single. Sometimes he has a favorite son or daughter to whom he leaves -his entire fortune, disinheriting his other children. The Indian legacy -is bequeathed to whom he chooses and his will cannot be broken. In -some cases the wife’s wealth is just as great or even greater than her -husband’s. She divides her wealth among her children as she chooses, -the same as her husband. - -When husband and wife have been wedded a number of years and have -reared a large family, upon the death of the husband the wife cuts her -hair close to her head and burns it. She keeps her hair cut close to -her head and is called Ca-win until some one proposes marriage to her -when she lets it grow out to its natural length again. If she refuses -the offer of marriage, after her hair has grown over two inches in -length, she is addressed as Care-rep. This name explains itself, that -she is a widow and has had an offer of marriage but has refused it. The -sisters and daughters of a deceased man sometimes cut off a part of -their hair during their period of mourning for him. - - - - - CHAPTER VII. - - THROUGH THE PEARLY GATES OF HEAVEN. - - -Long time ago a mother and father resided in Cor-tep village, in the -house of Metch-cher-rau, located about a half-mile up the river from -the old Klamath Bluffs store. They had two good children, a boy and -girl, the girl being the eldest. Brother and sister loved each other -divinely; their devotion was more divine than human hearts had ever -known. Their parents were very wealthy, and were married of a good -marriage ceremony of the wealthy class. Metch-cher-us-ah-may, the -sister, was the most lovely of all the girls of the tribe; besides -her rare beauty she possessed a kind and loving disposition beyond -comparison. When she had grown to womanhood, she went to the Talth, or -High Priests, and asked them if she might join the sacred lodge. But -the High Priests sadly shook their heads, and said they could never -admit her to the sacred lodge, as her parents were not of high birth, -and that she was not of the Talth marriage. Her pleadings were in vain, -and she turned away from the lodge deeply grieved, realizing that she -had been barred forever from the sacred altar of the High Priests, -and that she could never become a Talth, or mix with the Priests. It -would be useless to plead again; she was denied their solitary ways of -worship and she could never sit in their lodge and kindle their sacred -fires. Her proud spirit was grieved and wounded almost beyond human -endurance; a great battle now waged within her heart, that God Himself -might take her above her humble birth and station in life, that she -might rise in greatness beyond the glories of the High Priests, as she -would walk in Heaven, and they on earth until death claimed its own. - -She would rise from her bed about four o’clock every morning while the -villages were yet dark and sleeping and go to gather wood, praying as -she gathered the branches in her basket, and when it was filled she -would return to her house, praying all the while, and leave the wood -there long before any one was astir to see her at work. After this task -was done she would go to a high rock on the hill-side in a small creek, -a short distance from the Cor-tep village, where she would spend the -entire day on top of this rock, praying to God and weaving baskets. -There was a small basin of water in this solid rock close by where she -sat, which she used to keep her basket materials wet as she worked -them. The rock was very high when she sat upon it long ages ago, but it -is nearly covered with earth at this present writing. At evening-tide -she would return to her home. So earnest were her prayers, so patient -was her humble soul in waiting that she prayed a number of years on top -of this rock, ere her prayers were answered in Heaven. Praying in the -great solitudes of a vast creation she never faltered, but prayed on -to the Heavenly Father that he might give her strength and courage to -become far more pure than any that had ever lived on earth before her, -that she might rise as a virgin of purity above her people, leaving in -her footsteps the holy halo when she had passed from the earth away to -the realms of Heaven above. - -This beautiful woman, made far more beautiful in her purity, the -sublime whiteness of her soul shining forth, transfigured beyond the -glories of womanhood. After these years of faithful prayer, dark -suspicions and intrigues rose from the people of the villages, as -her actions seemed so strange and why one so beautiful should always -be solitary. No doubt some youth was yearning for the beauty of her -arms to encircle him, the sweetness of her smile had fascinated all, -as her sweetness was so perfect. She was always alone, and there did -not seem to be anything to prevent it. Day by day the village folks -grew more restless in their surmises of their doubts and fears for her -safety, and they brought the tale to her parents who accused her of -clandestine meetings with some unscrupulous man who no doubt had ruined -her virtuous womanhood, and that they would soon cast her from the -village in disgrace if she persisted in her lone walks to the woods in -the early morning and kept solitary place on the rock during the day. - -How unjust we sometimes accuse the innocent; how deep the wounds we -thrust that we mourn in after years in sad regret of our cruel words -spoken when God has taken them away and they no longer soothe our dark -afflictions. Rising in wounded pride once more she proclaimed her -innocence, that her soul was free from this preposterous accusation. So -long she had been patient and true, so long she had denied herself the -pleasures and passions of earth, directing her thoughts to lofty ideals -she could proudly verify when the time came for her to go to the Throne -on High, when the Heavenly Father would call her to the Eternal Home. -She said she could not tell her parents and the people her reasons and -account for her actions now; why she would always get up so early in -the morning to get her wood, and why she spent the entire days upon the -rock. But she assured them that they would all know at a future time -why she spent so many hours of solitude, this time would be when God -called her Home, and they would repent for their cruel accusations. - -During these years of patient prayer, brother and sister met in loving -companionship of sympathy and exchanging the prayer of their ambitions. -Metch-cher-us-ah-chene, the brother, knew the secret prayers of his -devout sister, and by them his thoughts were directed to higher ideals. -Pledged by solemn vows, he would never make known her secret prayers, -until she herself was ready for him to do so. They prayed together, he -alone at his fishing, she alone on the high rock at her basket weaving, -their prayers united. However, his faith in God was not so strong, and -his prayers were not so earnest as his sister’s, that the future years -left him alone on earth to mourn her loss. - -Metch-cher-us-ah-may heeded not the warnings of her people as she -continued to rise in the early morning hours to gather her wood before -the light of day, so that no one would feast their unscrupulous eyes -upon her while she was at work. After this task was done she would go -as usual to the high rock and weave baskets the whole day through until -evening, saying her prayers all the while. - -Spring time had come when all the leaves of the trees and shrubbery had -grown up, and the sap of the maple tree was full. Metch-cher-us-ah-may -peeled the maple tree of its bark and took the inner layers that grow -upon the surface of the hard wood of the tree and out of this bark -she made a dress of beautiful fringes, softer than silk itself, as -it hung in ripples about her body. From the yellow-hammer she plucked -its beautiful golden feathers and made a cape in which she wrapped her -shoulders and arms. Spring-time waned and mid-summer came; it was the -last summer that she would spend on earth, as her faithful prayers -had been answered and she was now ready to be taken to Werse-on-now -(Heaven). Ah, she could now mount to the glories of Heaven without -passing through that dark and shadowy vale of death. The High Priests, -who had turned her away from the scared lodge, together with the other -people, would all have to die and the earth would give them a grave. -Their hands would never touch her body, the earth would give her no -grave, but instead, her body would be carried through the winds and -storms until she reached that Infinite Shore where she would dwell in -the flowery meadows of Heaven. - -The evening before the day of her departure she brought all of her -baskets she had made to her home and gave all of her wealth to her -brother, telling him to watch for her in the early morning, as she was -departing for a far better throne than she had ever known upon earth. -In the early morning hours, ere the sun was shining over the mountains -of the Klamath, she bathed her body with sweet scented herbs, put on -her new maple dress and draped her shoulders with the gorgeous dyes of -the yellow-hammer feathers, her long raven locks were combed and left -flowing about her shoulders. Bidding her brother good-bye, he beheld -her mount the rock where she had sat so many years in devout prayer; -he alone saw her rise from the earth to go to the realms above. Swift -as the lightning from Heaven she mounted the rock, bowing to the great -creation of the world with her arms outstretched and her beautiful hair -flowing, she stood erect with her face to Heaven in the north with her -eyes closed. Out of the north, on his mighty wings, rose the red eagle -and came to her feet on the rock. Dipping her hand to the west, to the -land of the setting sun, she bade the world farewell and mounted the -eagle’s back. With outstretched wings, gorgeously tipped in crimson, -he rose from the rock with his fair princess mounted securely upon his -back, and flew with her to the far north from whence he came. In the -early dawn of the rising sun, in all the glories of Indian summer, her -brother saw her mount the eagle and fly away to the Kingdom of Heaven, -passing not through the gates of death. - -She sat on the eagle’s back through the long journey, with her eyes -always closed, her arms raised above her shoulders and her hands -folded at the back of her head and neck. The eagle on his long journey -north to the land of Cheek-cheek-alth, commanded her not to open her -eyes, though the storms from Heaven may feel severe against her face -and body. Rising from the earth she felt the heat of the still Indian -summer beat like fire upon her. Far away they soared and the eagle -said, “You will now feel the mighty winds of Heaven sweep around you -in piercing gales, but do not open your eyes.” Far up through the -winds they soared and she opened her eyes not. Far on they flew and -he said again, “You will feel the rain pouring in torrents upon you, -but you must never open your eyes.” Through the rain they went until -he again said, “You will now feel the cold fall like piercing blades -of ice but you must never open your eyes.” Through the piercing cold -they flew, her eyes always shut, until he said again, “You will now -feel the snow fall thick and fast upon you, but you must not open your -eyes.” Through the mighty winds and the cold, fierce storms of Heaven -they had flown, until the eagle at last exclaimed, “You will feel the -warmth of pleasant summer again, open your eyes and I will leave you -in that sublime land of Cheek-cheek-alth.” She opened her eyes for the -first time during her long flight through the airy regions and beheld -the beauteous land of Cheek-cheek-alth, the old land that gave birth -to our people long ages ago. She now stood upon the banks of the most -sublime river the world has ever known, with its hallowed charms and -brilliant gems of fortune, its mystic waters of transparent brilliancy -flowing sweet and peaceful through the valley of Cheek-cheek-alth. On -the shores of this wonderful river she beheld millions of the dead -turk-tum (short shells of the Indian money) shining from the sands of -the water. From this river long centuries ago, when the Indians first -left their native land in search of the new world they brought with -them the cheek, or Indian money. They say this money is found in no -other clime except in the old land of Cheek-cheek-alth, the land of -their birth. They do not use the dead turk-tum washed upon the banks -of the river for money, but fish for the live cheek in the river which -they catch the same as fish, and out of these live shells make their -cheek or money. This money through the long evolution of centuries has -been handed down from one generation to another. - -In the land of Cheek-cheek-alth, this divine princess found the ladder -that goes to Heaven and climbed it, round by round, until she reached -Heaven. All of her tribulations of earth, were finished, the false -accusations of cruel friends could no longer thrust their wounds into -her blameless soul as she now sat glorified on a Throne of Eternal -Splendors, truly a Saint in Heaven. - -Several days had elapsed since the departure of Metch-cher-us-ah-may -and the people began to inquire why she returned no more to the house -at night-fall. They went in search of her and found the wood baskets -she had used here on earth, left on top of the high rock where she had -taken her flight. Her brother then informed them that his sister had -gone to Werse-on-now as he had beheld the vision himself. The parents -recalling to mind the harsh words spoken of their dark suspicions -concerning their saint-like daughter, wept and wailed most bitterly, -and were bowed down with heavy hearts and sad regrets, that one so true -could no longer stay on earth; that God should so early call the divine -and true to His Eternal Home. - -The brother who had loved his sister so devotedly, recalled to memory -the tender devotion of her trying years of patience. Heart wrung with -the strange pathetic life of his sister and the charm of its beautiful -ending, he wept until his proud heart seemed broken asunder. Weeping -tears of blood it seemed, from the heart that loved so much, for the -gentle hand that touched his brow, the hallowed form, the low voice and -cheering smile was gone forever. - -After a few days, the bitter wailing of her parents and the intense -grief of her brother was answered by the gentle Saint herself. Her -spirit came earthward in a shadowy image, or o’quirlth, and appeared -before her loved ones, soothing them with gentle words of compassion -in their dark hours of grief and sad regrets, assuring them that she -dwelt safely beyond the Pearly Gates of Heaven, in the infinite -meadows of beauty and light. Their misgivings no longer wounded, -for her spirit survived in peace and happiness and for them to weep -bitterly no more. Her spirit faded from the earth, leaving her parents -assured of the eternal years of her greatness, a Saint in Heaven. - -Her brother, Metch-cher-us-ah-chene, could not be comforted long, as -he had only known a sister’s love and tender devotion. Day by day he -grieved more and more in his loneliness, a sorrow that knows no comfort -when the loved one has gone to realms beyond. His grief became so great -that he could not long endure it, when her spirit answered him in his -loneliness once more. This time she appeared before him in her living -form as she had lived on earth, and brother and sister met in sweet -earthly communion for the last time as she would return to comfort them -no more. She lifted that heavy veil of sorrow from his heart and gave -him courage in earthly things again. She instructed him to go to a -riffle on the Klamath river, opposite the old Klamath Bluffs store and -fish there for twelve days, at the end of which he would catch a small -fish about the size of one’s little finger, and that this fish would -have many white rings encircling its body. This fish as soon as it was -caught was to be put in an elk-horn Indian purse, which is beautifully -carved out of the elk’s horn and polished smooth on the internal and -external surfaces. They sometimes carve and color very artistic designs -upon them, cutting out a small oblong lid in the middle of the purse -which they fit on it after putting the money in and wrap the lid on -securely with a strip of buck-skin. - -Metch-cher-us-ah-chene fished on the riffle for twelve days as directed -by his sister and at the closing of the twelfth day he caught the -small fish, which he put in the elk-horn purse, and then the raven, -or qua-gawk, came to him and said for him to mount his back, which he -did and then the raven commanded him to close his eyes and keep them -tightly closed until he was told to open them. The raven flew with him -through sunny regions, rain, cold, sleet, snow and over icy fields, -taking the same route that the red eagle had flown with his sister. -Over the icy fields he could feel the ice with his hands, then after -this the raven sat him down, in a warm place and commanded him to -keep his eyes closed, and the raven flew on and left him alone for a -short time. While alone he began to feel around as he could not open -his eyes, he felt in the sandy soil around him and felt that it was -covered with cheek, (the shell of the Indian money) and he began to -rake it up in heaps around him. When the raven returned he said that -he must leave the cheek where it was found, as it was too heavy to -carry so far. Metch-cher-us-ah-chene mounted the raven’s back again -and away they flew to the land of Cheek-cheek-alth, which was only a -short distance from where raven had first left him. Upon arriving in -this land, the raven set him down on the banks of the wonderful river, -Wer-roy, where the climate is always warm and pleasant, the valley -forever green and the fruits and flowers forever bloomed through one -long perpetual summer day. On the banks of this glorious river the -raven said for him to open his eyes and fish in its brilliant waters -for one of the living cheek, or little shell fish. Fishing in this -river of sublime beauty he caught this rare and precious shell fish -which the raven said he must put in the elk-horn purse with the other -fish his sister had told him to catch in the Klamath river. He put the -two fishes together as he had been instructed, and lo, vast riches soon -followed. The fish he had caught in the Klamath was the female fish, -while the one he had caught in the river of Cheek-cheek-alth was the -male fish. - -Metch-cher-us-ah-chene mounted the raven’s back again, the raven -instructing him to keep his eyes closed as before, and they flew back -to the Klamath river, back to the Cor-tep village. When they reached -the Klamath river the raven instructed him to make twelve of these -elk horn purses as large as the horns would permit and he made twelve -of the largest kind that he could, and as the male and female cheek -would breed little cheek in the small purse he would take the young -cheek just as soon as they were large enough and place them in one -of the larger purses. He kept on breeding cheek in this way until he -had all of his large purses filled with money, or cheek, and he now -began putting the cheek in a large basket. His riches were growing so -large that he did not know what he was going to do with so much money. -Finding himself so lonely in the midst of his vast riches he wooed a -wife from the Pec-toolth village where the Trinity river flows into -the Klamath. Following the custom of marriage his name was changed -to Pec-tow, adopting his wife’s name, and she taking his name. After -they had been married but a short time his ambitions died within him -and he lost interest in his work and neglected the teachings of his -sister. Now the two fishes made their escape from the breeding purse -and turned into a worm or bug, about an inch long, with white and black -stripes on their bodies and two long horns on their heads. These worms -can be found along the river banks around the large rocks, and the -Indians always consider it good luck to find one of them, as they catch -and put them away in a purse to keep them for good luck. After the -escape of these fishes he no longer had the power to accumulate vast -riches and ill luck followed. - -His wife gave birth to a handsome boy, but it was said that God was -displeased and caused the child to die. A second child was born to -them, this time a beautiful baby girl, but it died also. A third child -was born, another beautiful baby girl, but God too took it away as he -had taken the others. A fourth child to this unhappy couple was born, a -boy, it was still said that God was displeased with his marriage, and -the handsome babe followed its brother and sisters in Heaven. At the -death of the fourth child, Metch-cher-us-ah-chene became very sad and -thoughtful. So sad and heavy was his heart that earth seemed to him but -dreary waste without the noise and prattle of his beautiful babies. He -thought long and could not understand why God took the innocent and -pure away to His Heavenly Home so soon. - -Rising in the early morning he would weep as he went up the mountain -side to gather a load of sweat-house wood, and with this on his -shoulders he started to the sweat-house in the village, singing and -weeping as he went, “I-a-quay, tus,” saying he was very sorry for his -children. The mourner sat down to rest, putting the load of wood on the -ground and resting his back and shoulders against the load. When he -had rested sufficiently, he tried to rise with his load in the usual -manner but there was a heavy weight on his load and he could not rise; -as if some one was holding him down. He looked around but saw no one, -so he tried again and was able to rise with the wood. He sat down a -second time and rested with his wood and as before when he began to -rise up he could not, but after looking around and seeing no one, he -was able to get up all right. He sat down and rested a third time when -the same thing happened and upon reaching home he made a fire in the -sweat-house and sweated himself in the usual manner, after which he -went to the river and took a cold plunge in the water. Coming out of -the plunge he went back to the sweat-house and seated himself in front -of the door, and gazed far off in the distance, imagining that he could -see the spirit, O’quirlth, and at the same time his wife was calling -him to dinner. He continued to sit there gazing far beyond the earth. -He did not answer her calls, his spirit had gone to join his sister in -Werse-on-now, where she resided in Heaven with God. There you may see -brother and sister straying together in the infinite meadows of Heaven -and about them his beautiful babes, the pure buds of the blooming -meadows. - -After the death of Metch-cher-us-ah-chene his wife returned to her -native village at Peck-toolth where the Trinity and the Klamath rivers -come together. She took with her the large basket with cheek, (money) -and after a time married a man of the Weitchpec village which is -located on the north side of the Klamath river opposite the mouth of -the Trinity river. From her second marriage she had one son, and all -the cheek she had brought with her made these two villages very rich -from this time on. - - - - - CHAPTER VIII. - - BURIAL CUSTOMS: - - WHY THE DEAD ARE NEVER TAKEN - THROUGH THE DOOR. - - -Many generations ago, there was a woman born and reared at a village -called Os-sa-gon and which is located some six or seven miles south of -the mouth of the Klamath river, on the ocean shore. Some years ago this -place was a very large village of the Klamath Indians. - -When this woman had grown into beautiful womanhood she was wooed and -won by a young man of the Wah-teck village, which is located near the -old Klamath Bluffs store and near the White Deer-skin dancing grounds. -They were both of wealthy families, and celebrated their nuptials of -good ceremony of the middle class. During their wedded life they were -very happy together, three little ones came to bless this happy union, -one boy and two girls. After the third child was born the husband -became very ill and entered into the shadowy valley of death, leaving -his young widow and children to mourn his untimely departure. - -Up until his death, it had always been the custom of the Indians to -take the dead body out of the house through the door, and as they -carried it through they would take the ashes from the fire-place in the -house and throw them through the door as the body was carried out. The -ash dust was allowed to remain until the wind had swept it away. This -had been their custom from generation to generation. They had performed -the same rite with him but in this a strange coincidence happened which -changed their custom in removing the dead from the house. - -After his burial was over and his wife had once more become reconciled -to her daily routine of work, she would sit and weave baskets with her -face toward the door, which was contrary to the Indian teachings, as -one should never sit facing the door but must always sit with their -backs turned upon it. She did not think this teaching of any importance -and always sat with her face toward the door while at work on her -baskets, and at short intervals she would look up from her basket and -glance at the door. - -Nearly a year had elapsed, when one day while she was sitting weaving -her basket, thinking intently of her husband, how happy their wedded -life had been, how devotedly she had loved him in life and how deeply -she mourned his loss, seemingly his departed spirit answered her from -the unknown world. Glancing up at the door she beheld his spirit, and -dropped her basket with a sudden cry of joy and sprang to the door that -she might take him in her arms, that he might never more leave her in -her loneliness. Instead of her husband, the loved one, she caught in -her arms the post which stands as a supporting column on the outside -of the inner door, or between the inner and outer door of the Indian -house. Her conscious self left her as she thought he was trying to get -away from her, and, thinking that she had fastened her hold upon his -leg, instead she was clinging to the post. Her once supple body and -limbs became as rigid as iron when her children and folks gathered -around her and tried to make her let go of the post, but their efforts -were of no avail for she only clung the tighter. At last they were -compelled to cut away the post before they were able to move her to a -bed, where they did everything possible to restore her. She remained -in this state of unconsciousness for several days, when they decided -to take her down to the river and put her into a canoe. They took her -down as far as Blue Creek (Ur-ner), some eight miles, and then turning -back and coming up the river to Notch-co, some eight miles above the -Wah-teck village, making sixteen miles in all. In these sixteen miles -the river changes its course from due north swinging around in the -different bends, west to nearly south. They kept taking the woman up -and down the river the whole summer, until late in the Autumn, and -kept her alive during this period by nourishing her with the marrow -fat from the leg bones of the deer, of which they applied to her lips -and breasts by rubbing. When she had fully regained her consciousness -she would, during all her spare time, weave baskets. The main frame or -rib work of the basket are hazel switches which is called ho-lealth. -In drawing or weaving the work in and out over the switches they -turn to the left hand side and the basket-maker always keeps a basket -of water within her reach, and at short intervals dips her hand into -the water, moistens the switches and straightens them back into their -proper places, thus building the basket up straight. This woman never -straightened back the switches of her basket, therefore, they were made -into a round twist. The children would say to their mother, (Calk) “Why -don’t you straighten the switches on your basket?” She would always -reply, “Never mind, that is alright”, and tell them to stop talking -so much about her basket weaving. She kept on weaving baskets in this -manner until all of her children had grown up into man and womanhood. - -One evening as the twilight was fast gathering into darkness, she was -sitting working on her baskets as usual, with her basket material -around her, she simply said, “My time has come, my husband is waiting -for me.” She picked up her basket she was weaving and placed it on the -fire, saying her spirit, O’quirlth, would have it to use while she was -leaving for the world beyond the grave, and died. Her children and her -husband’s folks had gathered around in her last dying moments. - -The Indians now keep the dead body for one whole day, (twenty-four -hours) to satisfy themselves that life has actually departed. They bury -the body and after it is laid in the grave, they say that the spirit, -O’quirlth, remains hovering around the living and near the newly made -grave for five days. When five days have elapsed the spirit departs, -and if the individual has lived a good moral life, his spirit goes -to Cheek-cheek-alth, there finds the ladder and climbs to God, where -he dwells forever in eternal happiness. If he is a mean and degraded -wretch his spirit goes the broad road to the old woman and the dog, -where she hands him over to the man in the dead boat and he takes the -wicked spirit across the river and leaves him to wail in the wilderness -of anguish until the judgement day. - -When that woman died they did not take her through the door, but made -an opening in the wall on the left hand side of the door as one stands -on the inside of the house facing the door. From this time on they have -never taken a dead body through the door, but always make an opening -in the side of the house on the left hand side, through which they -take the body. The Indians teach their children never to stop or stand -in the door-way, in going or coming in. One will never see any one, -old or young, stop, stand or sit in the door of an Indian house. Since -the death of this woman they always burn the basket material of the -deceased, or any unfinished work that belongs to the one that has just -died. - -There is a coarse grass, a sort of saw grass, that grows on the ridges -and under the tan-oaks and fir timber which they use in nearly all -their baskets, and this grass we call ham-mo. When one dies and the -body is taken out of the house, they place some of this woven grass -over the door on the inside, in a manner that one would not notice -it, unless it was shown to them. The family will wear strands around -their necks, and this is done to prevent them from seeing or meeting -the spirit which hovers around and near the body for five days before -departing for the unknown realms beyond. - -The custom of cutting the hair on the death of a near kindred extends -back to the time when they were in the old land, Cheek-cheek-alth. - - - - - CHAPTER IX. - - THE INDIAN DEVIL. - - -The Klamath Indians in bringing down their legends from the creation -of man until the present day, say that some were made to be good -and honorable, some bad and some were real bad and mean, which they -termed devils, or Oh-mah-ha. We have the conception of the invisible -Satan, (Sey-elth, or wicked old woman) and a real living devil such -as walks the earth, and we fear them as they will harm us if they -get the opportunity. We have had these living Indian devils (living -human beings) all through the long and weary centuries, ever since the -creation of man-kind, such devils as we find in every race and nation -of the earth. Our Indian devils are Indians who for some reason or -cause leave the tribe and go far away into the lonely mountains, and -into the depths of the forests, where they live near the streams and -places almost inaccessible. In their loneliness they roam through the -forests and over the mountains like some wild animals of prey. They -forget the language of their mothers and become something like wild -beasts, fleeing from the sight of human beings. - -In olden times, the women, especially were always careful to keep -together on their camping trips when they were gathering the acorn -crop, grass seeds, pine nuts, etc., for fear of these Indian devils. -These Indian devils would sometimes watch the camps of the Indians -very closely and follow them about as they moved from place to place, -watching for an opportunity to seize one of the young women and carry -her off to make her his wife. If a young woman strayed away too far -by herself, she was often made a captive by one of these devils. The -women of the tribe had great fear of them as they had great horrors of -becoming the wife of a wild man. - -Sometimes the women would be captivated by the Indian devils and would -be gone away from their tribe for years, when they would return and -tell of their wild life and experiences. They would become the mother -of children and the children would inherit the wild habits of their -father, as they would always be whistling, making strange noises, -romping wildly about and always on the go, roaming everywhere in the -wilds. These women were never happy when they came back to their -people, as after a time they would long to go back to their devil -husbands and children. They always managed to get away and return to -the old wild life, as it held such a fascination for them, when they -once experienced the wilds that they could not resist the calling of -such a life. - -When the Indians would go on their hunting and camping trips into the -mountains, as soon as they heard an owl screech or hoot, they would -stop and listen, and try to distinguish if it was an Indian devil -imitating the owl or the cry of a wild animal. The Indians would stop -at once, kindle a fire and hallo; this was given as a warning to the -devils that they were awake and ready to fight them if necessary. - -When the Indians go camping far back into the mountains, and even if -a white man accompanies them, they always insist on making the first -camp fire, when a camping place is selected. In building the fire the -first stick of wood they lay down points directly north and south, -on the north end of this stick of wood they place another stick some -eight or twelve inches back from the north end, placing this branch -east and west, thus making a cross. When the cross is made they proceed -to kindle the fire, and during the whole time they are offering up a -prayer to God in a low tone of voice. This prayer is earnestly offered -up to the Almighty asking Him to protect them from the Indian devils -and wild animals, while they are in the wilds and to keep them from -accidents. After the first worship has been offered up any one can -build the camp fire as long as they camp in the same place, and the -Indians do not repeat this form of worship until they move away to a -different camping place. The Indian places his soul in the care of God, -and worships at his shrine under the open Heavens and boundless skies, -and not at the religion and traditions of another race that has a -tradition from the beginning of the creation of a living man, and down -through the long centuries of thousands of years. If this is true, let -me quote from the so called civilized races, for instance, Rome had its -Caesar, oft writ in history, “Great and brave,” but all the world knows -that he lived the heartless conqueror, crushing out the lives of men, -his hands were dipped in human blood and he died the tyrant’s death. -All the world knows that France had its monarch, his name is writ on -Fame’s record as the mighty conqueror of Europe. The winding rivers of -Europe were once red with the blood it shed, there were gory battle -fields left in his wake, to say nothing of broken hearted mothers and -children who went weeping under cheerless skies without a home to -shelter them. For example, our own United States, in 1861–65, cities -went down in ruins, homes were destroyed, human blood flowed like wine, -thousands sleep in unknown graves, they died martyrs for a great cause, -and the Redman was just as much of a martyr for his cause as they. - -Truly our tribes were not blood-thirsty, for the love of blood or the -lust of glory, but instead were compelled to yield to a superior race, -and our noblest men sleep in narrow graves with the best, the proudest -of the race, dead around them. Exterminated rather than educated until -the noblest of our race are gone, and out of the miserable remnant -comes a feeble cry today, that for nearly four centuries the redman -has merely existed without a country. Love for the child-race of a -bygone age, tears for the infant race, in all its infancy a type of -primitive manhood, reserved and poised, courageous, enduring, master -of self and above all self controlled, a proud vanishing figure in a -nation of unrest. Love for the adult race saddened with regrets hanging -heavy and the stain of blood on their hands from the infant tears for -the superior race, for who can tell what this child-race might have -been when they were full grown and educated. Tears and love, love -and tears, sweetly mingled when infant and adult meet in one great -brotherhood of forgiveness. Always thus, since time began, someone -must die a martyr for the beginning of every cause, and it has ever -been thus, since the dawn of history, among all races and nations, the -heathen, the barbarian and the civilized nations of the world. - -Educated man today through his long evolution of centuries know there -is only one God, and all are seeking one goal and the soul of man -cannot be lost just because he worships a little different from his -fellow man. Every race has its own creed, and one race has no more of -a right to say another race is lost forever and eternally just because -they differ in their form of worship, and the rising generation of the -present century knows better. So at least let the tradition of the -noble type be just, as he is being fast absorbed into another race -and even at this day all that remains of him is tradition of his past -existence, and usually that tradition is of a mongrel type, rather than -the true. - -We are always afraid of the visible devil, (oh-mah-ha) that is -the living devil here on this earth, as we are compelled to guard -continually against these monsters in keeping ourselves from being -harmed. We are at all times at peace with God, we love Him as the Great -Ruler and we are always ready to offer a prayer and to worship him. - -When an Indian sits down to smoke, he fills his pipe, lights it and -takes a deep breath filling his lungs with smoke, and then expels it -slowly through his nostrils and mouth with a low grunt. Then in a low -and solemn voice he offers up a prayer to God, asking Him for good -health, long life and good luck. This good luck is in earning money, -accumulating vast riches, success in fishing and securing wild game, -and in fact all the success in the pursuit of an Indian life. - -The devil is termed as key-mol-len, which means a low miserable person -or animal. And God is in the Heavens an invisible Being to living man, -he is everywhere and He rules over all. - - - - - CHAPTER X. - - THE WHITE DEER-SKIN DANCE. - - -The fish dam being completed, all except the ones that are to stay -there, Lock-nee, Normer, the Wah-clures and the Char-rahs now move -down the river and go to their different homes to prepare for the White -Deer-skin Dance. This dance is held about ten miles down the river -from where the fish dam is put in, and this place they call Wah-tec -and is a pretty place containing about fifty acres, of a nearly level -place, being a high bar or flat so that no water ever gets over it, and -situated on the north side of the river, just down under the village -on gentle sloping place. There is a large spring of cold water flowing -from under the upper flat or high bar, while some forty steps below the -dance ground there is another spring, larger than the other, clear and -cold, which is used for part of them that camp, all being some three -hundred yards down the river below the old Klamath Bluff’s or Johnson’s -store, that was put there in the year 1855 or 1856 by a man named -Schneider, and owned so long by Bill McGarvey. Before the dance starts -two that are of high birth, one girl and one man, the man can be young -or old but they must be of high birth, and sometimes one of them is a -Talth, goes first and cleans off the ground, (all of which parts I have -taken) by taking the grass off, then sweep it clean, then three smooth -stones that are set well down in the ground but extending above the -ground some eight or ten inches. These stones have been for a long time -and are for the three in the center of the row of dancers, which are -fifteen and seventeen in number; the girl makes a small fire and then -places her incense roots on it to burn so as to please Wah-pec-wah-mow, -she remains there to keep up the fire while the dance is in progress. -This man and girl are called May-wa-lep, and eat their regular meals -each day. When all is in readiness for the dance to start in the -evening of the first day, the two first villages up the river from the -dancing place, all dressed in their robes and regalia, go down to the -river bank and get into a large boat or canoe, one sits in the stern -to paddle and keep it pointed down the river until they come to where -they have prepared their camping place for the dance. The first village -up is called Cor-tep, and the next one above it is Pec-wan, Pec-wan is -where the big Talth Lodge is situated for the Po-lick-las division, -and is very wealthy. This village is my birthplace and always comes -in strong with the finest of regalia and the most beautiful display -of deer skins. Now each village dances separate and one at a time, as -the Cor-tep village dancers come up and form themselves into line, the -three in the center are the leaders and the middle one of the three is -the one that lowers the pole that has the deer skin on it. He raises -his right foot and starts to sing, letting his foot down at the same -time, and the rest all follow. Now there stands at each end of the row -of dancers those who in their right hand hold a large flint which they -call Ne-gam, this has a strong buck skin string tied tightly around it -and then looped around the wrist so as to keep it from slipping off the -hand, and as the dancing starts they go back and forth in front of the -row of dancers passing each other at middle of the row of dancers, and -they have a whistle in progress. After dancing until they are all tired -out, they stop and the three in the middle of the row sit down on the -stones while the rest stand, all raising the pole on which the deer -skins are held, letting the butt end of the pole rest on the ground. -After the Cor-tep village has danced out they retire to their camp, -and in from fifteen to thirty minutes the Pec-wan village dancers come -up and go through the same performance. The regalia and deer skins are -the common kind, and the count of the days that the dance is to run -has not yet commenced as these two villages may dance two dances for -each day, after the first evening, for three or four days before the -rest of them can get ready to come, there are five of them in all. -Next above Pec-wan to come is Ser-e-goine then Mo-reck and the next is -Cap-pell where the fish dam is, when they all get to the dancing place -they dance ten days and each village dances in its turn. They start the -first dance about nine o’clock in the morning and it is fully twelve -o’clock, midday, before the last one has finished. Now bear in mind -that there are two or three men all the time in the different camps -asking the men, one and all to come in and dance, it does not matter -from where they come or to what tribe they belong, they are asked to -come in and take a part in this great festival, so that the dancers -are changing all the time, and from one village to the other and which -ever village they dance in, they are invited to eat at their camp all -is free and no one is allowed to go hungry, and there would be some -from far off that could not speak a word of the Klamath tongue only -by signs with the hands, yet they were carefully looked after, shown -around, fed and asked to get in and dance, the others carefully guiding -them through so they would make no mistake and it was considered the -worst of ill manners to make light of their mistakes anywhere in their -presence, they were guaranteed protection and courtesy and seen to get -home without being harmed or molested. - -[Illustration: BEGINNING OF THE WHITE DEER-SKIN DANCE.] - -The different dance camps have a number of women, sometimes eight ten -or twelve and they work like beavers, cooking and preparing the food, -these women are the sisters, aunts and other relatives. Some of them -may own one half of all the valuable parts of what they are dancing -with and all may own some part. As with the Klamath Indians the women -own by inheritance or accumulation all of their own wealth just the -same as the men do and a wealthy woman is just as much sought for a -wife by the Klamath Indians as they are by the whites and just the same -a wealthy man is sought for by the women as they are by the whites. - -The girl keeps her fire burning while the dance is going on and the man -assists her at all times. Now the village to which the dance belongs -starts about dark in the evening and goes through the same performance, -each giving a dance, keeping it up till about nine o’clock at night, -when they retire to their different camps where they all take their -evening meal, after this they all prepare to sleep for the night, and -the most of them sleep until full daylight in the morning, when they -rise to go through the same routine. On the last day at this place, -or the tenth day of the dance, (oh-pure-ah-wah) this being the great -day, all that are to be there have come, and this day they bring out -the white deer-skins, the longest of the flints, some of which were -red while others were streaked with red and white, the white being the -most valuable, some of them are twenty and twenty-two inches in length -and from four to five inches wide in the center of the blade and quite -heavy to handle; at this the Pec-wan village leads all others in white -deer-skins, they having five that are white and many that are light or -nearly white, all being dressed softly and nicely with the whole skin, -nose, ears and the hair left on, even the hoofs are white and the nose -and ears are decorated with the red feathers of the woodcock or Indian -hen taken from the scalp of the bird and put on stripes of buck-skin -with small pieces of the abalone shell hanging down in front of the -nose of the deer some four inches long. Ser-e-goine comes next with the -longest flints, the most valuable belonging to a family of sisters, -and the other villages that make up the five come in, in rotation as -to riches in valuable articles for the dance, now the upper river or -Pech-ic-las comes in to the different dances with their valuables as -to the line of relationship or old time friendship, and the women -put in their wealth and take their places and help to cook and wait -on all just the same as the Po-lick-las, yet they speak a different -language but are so closely mixed in marriage and so many of them -speak both tongues and the whole meaning of the big dance being just -the same to both that there is no mistake between them in any part of -the management of the dance. The men all wear a buck-skin blanket made -of two and three deer skins, dressed with the hair on and made very -soft, these are sewed together with the sinews of the deer, used for -thread, with a bone needle and to the lower part of the blanket they -sew the tails of the civet or ring tail cat. This blanket is fixed so -as to be tied around the waist and hangs down below the knees with -the cat tails dangling at the bottom, if clear dry weather they wear -these blankets with the hair side next to their skin, which leaves -them looking very white, but if it turns damp or commences to rain the -blankets are turned with the hair side out so as not to get the flesh -side wet and soiled. All of the dancers have great rolls of shell -beads, called Turk-tum, strung around the neck, hanging down over the -breast and reaching to the waist. These shells are the same species of -shells as the cheek, only they are shorter and do not have the value -by from fifty to one hundred times as much, and all have head dresses -but no feathers only the one bald eagle or other eagle feather that is -stuck in the back of the hair and stands up perpendicular. The four men -that stand at the end of the row of dancers and which carry the large -flints and whistles in their mouths have for a head-dress a close woven -cloth which we make ourselves from the small tread fibers of the flag, -these are twisted into strands and woven into a thick, heavy cloth, -these are some eight inches wide by three feet in length, or more, -and are ornamented with the tusks or teeth of the sea lion, fastened -at the upper edge of the piece and this cloth is placed center of -forehead, then back to the back of the head and tied, leaving the ends -floating with the tusks sticking out in front. This head-gear is called -cher-wer-ner, and the blankets are called cah-ane. This white deer-skin -place is called Wah-tec and the village that sits just back of the -dance place at the brow of the high flat, or bar, is of the same name. -The Wah-tec village is north of the dancing place and just north of -the village is the level flat where they play their stick game which -is as rough as the white mans’ foot ball game. This game is called -werlth-per and I have seen them pile in heaps at this game and many -get hurt, there must be no fighting, yet they take a deceptive way of -hurting one another if there is a dislike between them, just like the -whites do. The white deer-skin dance at the end of ten days comes to an -end at this place and the whole place is alive with Indians from all -parts. Now the whole thing comes to a halt and all that are managing -the dance return to their villages for more supplies. This stop is for -one day only and now the stick game starts; and they may have several -games between the up river and lower rivers, during the next few days. -After the one day stop, so as to replenish provisions, they all start -very early on the morning following and first go down the river from -Wah-ker-ah about one mile to where a small creek enters into the river, -this creek known as Bloxer Creek, but we call it Hel-le-gay-ow, this -is on the north side of the river where this creek comes into the -river, now when they get to creek, they being on the south side and -close to the entrance of the creek to the river, here all halt, this -being where there are two trails, one goes down next to the river, -crossing the creek and up to a small flat just at the foot of the hill, -with the large pepperwood trees hanging it, is a place where the dance -starts, and this trail and to this place, none can go unless they are -born of the highest marriage. The girl and man that are of high birth -have already gone and cleaned off the grounds, made the fire and are -burning the incense. When the host arrives here they must give all -their valuable articles that are to be used at this place, over to the -poorest and shabby looking ones, if they have the right birth to take -them over this piece of road or trail, to this place, Hel-le-gay-ow, -and all from all parts know whether they have the birth, as this is -kept close track of by the full blooded Klamath Indians. And if any -persists or offers to go over this trail, to this place, they will be -told very firmly to keep back and if needs be they will tell them that -they are not born good enough to pass this way, but wait and go the -other way. There has never been one of mixed blood of any part with the -white man or any other mixture of blood, that they would let go this -way. Only pure Klamath Indians are allowed. There was never a white -man (ken-e-ah) that they would consent to let pass this way, for they -did not know what kind of people the whites were and that the white -marriages were not such as to give them the birth. - -[Illustration: VIEW OF THE KLAMATH RIVER NEAR PEC-WAN.] - -[Illustration: At every place where my people hold the White Deer-Skin - Dance, (Oh-pure-ah-wall) we have this same way, that we separate the - Talth and high birth from the other classes. - - Che-na-wah Weitch-ah-wah.] - -I can pass and have passed many times and have the training to know -which can, and those that are not allowed, and the powerful in riches -have to stop and take the upper trail, such as Pec-wan Colonel and -Captain Sur-e-goine Jim and others whose wealth and influence that the -white man thought would allow him to any part or place. I am one that -knows that the birth is the one great event that gave to my people more -honor, more power and more of everything in this life than all the -riches in the whole world could buy. My people do not talk and tell of -this for many reasons, they do not tell the white man thinking that -they might wish to disobey the rule or right to stop them, and of all -the white men that have married the Indian women, we do not think that -a single one of them ever told their husband of this for the reason -that they themselves did not have the birth to pass over this part of -the trail, and was therefore ashamed to let their men know that such -was the case, and the white men thinking nothing of it stopped and did -not notice that such was the case, it is kept from the mixed bloods -where their fathers raised them in the same way, not even their own -mothers telling them, ashamed for her children to know of her birth, -and the mixed bloods that are raised among the Indians know that their -birth does not admit them, so keep in their right place and are also -ashamed to say anything about it, and so it has been kept until I told -my husband, we being duly and truly married in the high marriage of -my law and married in his law, my husband being a Free and Accepted -Mason, how it was and for him to look and see for himself, but to stay -back and that we would take the upper trail and go with the rich, the -warrior and the throng that could not go the lower trail, where my -father (A Talth) and sisters could and did go, yet they were poor and -other that could go, there being few that could go while many went the -way we did. This I never could have and which was very easy to see when -once told and shown. Now after the Talth and them that have the birth, -have done their dancing at this Hel-le-gay-ow, the girl and man slip -out and go on up the hill through the timber into the other trail for a -short distance and there clean off another place, make a small fire and -place on it the incense to burn and the girl sits down in front when -the dancers come following up and as they come into the trail. - -Now all the rich, the proud of all but their birth, comes in behind, -and as they come up to the next dance place and form into line to -dance, all can look on and see, soon this is done, and the same is done -in two more places until the whole of them finally arrive at a large -prairie that they call Bloxer, meaning wide in shape, as they come to -the opening they cross a small branch and turn to a flat between two -small branches or creeks that contain about two acres, at the foot of -the raise from the flat is a large spring of cold, clear water flowing, -here they halt for the final wind-up. They have been at this all day -and the girl and the man (May-wa-lep) have the fires burning the -incense, in the evening they dance, each one dances their turn, using -here the white deer-skins and all of the finest of their regalia and -valuables, after the dance is over they have their supper and retire, -tired out. Early the next morning all is astir and they dance the five -dances in the forenoon and eat dinner in the after part of the day. -The last and final dance is to come when this is finished late in the -night, about nine o’clock, then all take their meal, when many of them -depart and the great White Deer-Skin Dance is closed for two years -at least, or maybe more, and all go home. Now when we speak of the -dance being closed for two years or more, we mean by this of the old -and ancient laws, by which it was conducted, for it has already been -carried through in a spurious or farcical way by them that are of low -birth, not having a single one that was a Talth to take the lead and -carry it through in proper form, but the white man sees it and does -not know the difference. - -Those of high birth come to the remaining Talth to ask a few questions -while the Talth answers them in a smooth tone of voice, which is their -gift and lets it pass on in quiet, knowing that it is forever done. -The Talth that now live make only one last request of the living, that -is, that when they come to give up this life, that before they are -laid away, when being prepared for burial, that the emblem or mark of -the Talth be placed on them. This is four black stripes placed on the -breast eight inches in length, one half inch wide and one inch apart, -and on each arm between the shoulders and elbow, there is to be three -stripes four inches long, same width and one inch apart, which are the -marks or emblem of the Talth. - -When they are prepared for the last resting place, the grave, and these -emblems or marks are never put on any of them unless they have been put -through the secrets of the Lodge, and carry in their breast that true -name of Wah-pec-wah-mow, (God) there are only two of these left, one is -myself and the other my father. This chapter now closes and we take up -the greatest of all, the Lodge dance, (Wah-neck-way-la-gaw) called by -the whites by many different names. - - - - - CHAPTER XI. - - THE LODGE DANCE. - - -The white man calls this dance the jump dance and this has caused -the Indians to call it thus when they speak of it in the white mans -tongue, but we call in our language Wah-neck-wel-la-gaw, and which has -no meaning as to a dance. This dance is held at the Pec-wan village, -and it is about one mile up the river from where the “White Deer-Skin -Dance” is held. This festival is held one year after the White Deer -Skin Dance, or is held alternately. This is the most sacred festival -that we have, and like the fish dam, we start preparations for the -festival some two months ahead and all differences and disputes are -settled before this starts. If there are any who can not or will not -settle, they must not come to see or take part in the festival, and by -this the reader can see that this once powerful and numerous tribe of -Indians, by making these complete settlements among all of their people -once a year, one year for the Fish Dam and the next year the Lodge -Dance. And could be managed by the High Priests and be well governed -without the aid of a chief, as they never had a chief. The Pec-wan -village was in olden times a very large and wealthy village. This is -where the lodge of the lower Klamaths is situated, and this lodge and -the house where all the tools of the Talth are kept, is the only one -now at this writing left of the whole tribe. In the times when the -white man first came there was one of these lodges at Big Lagoon, which -we call Ah-ca-tah, and one at the mouth of Redwood Creek which we call -Orick, one at the mouth of Klamath River which we call Reck-woy, and -one at Pec-wan. Four of these lodges belonging to the lower division -of the Klamath River, and the upper rivers had a number of lodges, but -there is not one of them left. There are no Indians left to tell of -them, or how and what they were used for, so making it at are time only -one that is left, and only two of the Talth are left to tell of the use -and meaning of the grand good that come from them to the proud people. -When all is ready the three Talth start very early in the morning and -select the timbers for putting up a complete new frame of the lodge, -not leaving a single piece of the wood-work of the old lodge, but -replacing it with new. Upon their return from selecting the timbers -the Talth then go into the house, where the tools are kept and take -them out. Those that are used for getting post and the frame with all -the sidings, they put these in a very nicely knit sack which is made -of good and lasting material and kept for this purpose, then they take -it on the outside of the house and leave it there for the night. Now -the Talth return to their homes and family, always bathing themselves, -for they are as near perfect in their cleanliness as it is given human -being to be. They go into their homes with smiles for their wives and -children, and all others that they may come in touch with. These Talth -are very firm in their manners, very witty in jokes, but slow to speak -in matters of decision. After supper they retire to their sweat-house -to sleep. There they first take a smoke and then go to sleep. Now the -ones that are the workers have already been selected for getting out -the material to put up the wood part of the lodge, and the whole of -the work must be done in one day. Every piece is made to fit in its -place, where it is gotten out in the woods, so that when it is brought -in, which is done the same day, all fits into its place. The whole -structure is set up without the use of tools; no noise and no words are -spoken, only by the three Talth, and by them only in a low voice. - -Those that work to get out these timbers must all be of good birth, -not necessarily of the highest birth, but of good birth of the wealthy -and well-to-do class. Some of the ones of the highest births are not -considered to be of the right minds, with good behavior to be made a -Talth. No one of the low births or slaves are allowed to take part in -the making of the old lodge, Talth-ur-girk. We have degrees in this -lodge work, some are allowed to go in and learn a small part of it and -are never given any more, while other are allowed to learn a greater -part, and they are never given the true name of God. - -[Illustration: THE LODGE PREPARATION HOUSE, AND SWEAT-HOUSE, AT - PEC-WAN, ON THE KLAMATH RIVER. - - Photo by ERICSON] - -This highest marriage takes twelve strings of cheek, twelve pieces -to each string, and out of the few marriages there was very few that -was good to be made a Talth, and by this they were compelled to choose -from the girls as well as the boys. The ones that were right for the -Talth, to keep from loosing the workings of the order, as well as to -keep the sacred name of God from being lost. If through famine or -epidemic it would be lost in some of the places or lodges, they could -get some that were Talth to come from Ah-ca-tah, Orick, Reck-woy or -from some of the lodges from the Pech-ic-las, so that they could fix up -the lodges and take some of the ones of the right birth and initiate -in to the secret workings of the order, and make them Talth, and build -the order up again. These things have happened many times in there long -history and occupation of this land. Now all the old lumber that is -taken from the lodge when it is to be made anew, is taken to the house -which the Talth use for there preparations, and to keep the working -tools in, and there it is used to renew the weak parts, and the rest is -used for fire wood in this house, so that none of it is wasted. - -The dance, after everything is fixed and all in readiness, will last -for ten days, and when all is ready the Talth and all the workers, -which are called Wer-ner-ger-ee, go to their different homes or friends -and eat their supper, and after this is finished, all the workers with -two of the Talth go out and gather wood, which is the small limbs and -twigs of the huckleberry, which we make use of by keeping a small fire -through the night in the lodge, and on the fire we burn incense roots -which give off a pleasant odor. Now the other Talth, who is the master -of the ceremonies, goes straight from the house to the lodge, and with -him the one, or the two girls. These girl are not always a Talth, but -sometimes one of them is and has the whole secrets of the order, even -to the real name of God. These girls must be born of the highest birth -to even help. The master, when he goes in, talks or prays while the -girl or girls sweep it and place things in shape, which keeps them -busy, if there is only one girl, she does not have time to leave the -lodge. About nine o’clock the Talth with all the workers come out in -line, single file, with a bunch of wood, each one with his bundle on -his shoulder, all singing, and this in the night or evening sounds most -beautiful, as it is most perfect in time and tune and makes one feel -the love for the great Creator of all things. - -When they arrive with the wood, all lay in around the top of the house -or lodge, then either one of the two Talth takes some inside of the -lodge and makes a small fire inside. The floor of the lodge is made of -marble, and they have a large bowl made of marble in which is placed -clean, pure water, and in this water is placed the roots walth-pay. Now -when the time is ready, all will come inside of the lodge and bath in -the marble bowl with the walth-pay in it. This bowl is kept secreted -and only the Talth knows where it is; the master of the lodge has taken -the bowl out from its hiding place and put it in its proper place, -and put the water and walth-pay roots in it. Now when the workers and -the two Talth comes with the wood and after the fire is started, the -two Talth remain and all the others go outside, and the three Talth -bath themselves, also the one or two girls, as the case maybe. If one -of them is not a Talth then she too has to go outside. Then the Talth -go through all the secret part of the work in the lodge, while the -girl that is a Talth remains inside of the lodge, and takes part in -the secret workings. The lodge is now opened, and all the workers are -invited to come inside. Some of the workers are Talth, sometimes nearly -all of them, if not, they are high born. They all wash themselves in -the marble bowl and all have the Indian comb, the men’s being longer -than the ones the girls have. After washing, each one washes and combs -their hair until it is clean and glossy, leaving the hair hang down -loosely, using the combs to stroke the hair back, and careful not to -touch it with their hands. - -The men are perfectly naked, while the girls have a maple bark dress -fastened around the waist, hanging down to the knees, otherwise they -were nude. Now the master takes his place in the south-east corner of -the lodge, sitting on his Indian chair and in his hand he holds his -staff, or rod, which is the stalk of the walth-pay. This staff is the -stalk which grows from the herb or root that God made women from in -the first creation, and the staff is so old that it is black with age. -The next one in authority sits in the north-east corner of the lodge, -while the third one sits in the north-west corner of the lodge. The -lodge sits north and south, the entrance is at the south end, the west -side being left dark. The Master in managing the ceremonies, has a -helper (this was my part and the emblem I wear is the Dove) who sits -on the right hand side of the Master, and if there is no girl that is -a Talth, then a man that is a Talth has to fill the place, and this -one has to place and move the chair of the Master as he rises and -sits down, and if there is only one girl, then she has to preform a -double duty of removing and placing the chairs of all three officers -of the lodge, and when this happens is keep her on the move all night -until five o’clock in the morning; when she comes out very tired, yet -light hearted and very proud of her birth, her standing and the great -knowledge she has of the secret history of her people. Very few there -be that has ever been admitted to her high plane, and none has ever -excelled her. She knows that she and all the other Talth are full -blooded Klamath, and no mixture of any other blood in their veins. This -secret organization dates back to the very beginning of God’s creation -of man and woman, as this staff of the walth-pay is what God made woman -out of. This walth-pay they have preserved in this land in selected -places and it still grows here, and we still use it in all of our -secret work. It only grows in a few places, and all of us know where to -find it. They brought this with them, from the old land, and on down -through the ages to commemorate the first creation of woman. - -I have offered to go to the lodge and teach one or more when there was -enough of the Talth left to do so, but now there are none left, and -they could not pick out a girl that was eligible to give it to, until -now there is no chance left, and what ever is done towards the meeting -of this old and ancient order is only a farce, and done by the low -births, the low class and the slave class. When I first told my father -that I was going to marry a white man, my people objected, saying that -if I had children they could not be admitted to the order. It was then -I told them to select one that I might teach the secret part of the -lodge to. It is sad for me to write of the inside working of the lodge, -and who can blame me. My people are passing away, being absorbed by the -white race. - -Now all are inside of the lodge and they give the whole night to -chanting and praying to God, to please the Creator, to give them -health, wealth and to watch over them, keeping them safe from disease. -They keep this up until about five o’clock in the morning and then they -all go down to the house where the dance is to be held, and this house -is called Ah-pure-way. They build a small fire and place some roots on -it. Now during this time the wealthy families have moved from their -homes, bring their wives sisters and daughters to cook and prepare food. - -The first dance is hurriedly gotten ready and then the dancers come up -to the house, going in and taking their places. The dance starts and -will last for ten days. As soon as the first dance is over the Talth -go to their homes to eat and rest, and the tired but proud little girl -goes to her home and eats, after which she takes a much needed sleep. -All have bathed, which they never fail to do, and dressed their hair -and combed it cleanly. There are five villages that take part in the -Po-lick-las dance, being the same ones that took part in the White Deer -Skin Dance. All Indians are invited to come, rich or poor, from any -and all tribes, from far off and near by. Far away tribes are looked -after, fed and asked to take part in the dance, even if they cannot -speak their language. They will motion to them and show them how and -give them full protection at all times and under any circumstances, so -that they may enjoy it to the fullest. This is the time that the very -poor and slave class of our own people are made jolly and contented, -proud to be known and called a Klamath Indian. They are here allowed, -both men and women, to put in whatever they may possess that is of -value, that is used to dance with. The wealthy ones that own lands, -hunting territory, fishing places, slaves, flints, white deer-skins, -fisher skins, otter skins, silver gray fox skins and fine dresses made -of dressed deer skins, with fringes or shells knotted and worked in the -most beautiful styles, that clink and jingle as they walk and makes one -have a feeling of respect and admiration for them. The eyes will strain -to look on this most pleasant sight, which can never leave one’s memory -that has seen it in its flowery days. - -They take the scalp of the woodpecker, which they sew together from -sixty to one hundred in number, on a piece of nicely dressed buck skin, -the edges also being buck skin, it looks like a plug hat. They let the -ends hang as streamers at the back of the head. These are valued at -from one to two hundred dollars, having red and white fringes, which -makes them look very pretty. These head dresses are called Rah-gay and -the scalps are called cheese, whether one or many of them. They have -great strings of the long hollow shells, called cheek and turk-tum, -around their necks, hanging down over the breasts to the waist. This, -the most sacred of all their festivals, is held in a house and more of -their wealth is displayed at this time than on any other occasion. The -wealth of the whole tribe of the Klamath Indians, even the Hoopas and -Smith River, and any other tribe can put in and help in this dance. -Here in this dance the rich ones will turn over to the poorest of them -their display of wealth and go away, leaving it in their care, our -people do not use feathers but very little, less than the white people. - -In the evening of the second days dancing, the Talth go back to the -lodge and the Master with the girl who is a Talth, go into the lodge, -and the Master puts fresh clean water into the bowl, pounds and places -the walth-pay roots into it and it is ready for use. The other girls -remaining in the preparation house or goes to other parts to preform -when they have things fixed for them. The Master gives prayers to God -while the other two Talth in authority will take the same ones, the -workers, and go out for more wood, the same as the first time, coming -in about nine o’clock, all in single file, led by the two Talth singing -the song as they come and place the wood the same as before. Now the -two Talth go inside and the lodge is opened, the Talth girl helping -until all is in readiness, then the workers are called in and the Talth -each take their place, the Master with his staff of the walth-pay, and -the girl in her place by the Master and the workings of the lodge are -gone through with as before, and kept up all night until five o’clock -in the morning, when they come out and go to their homes and camps to -eat. Now the dancers take up the dancing and the whole thing moves -along smoothly, without a thing to mar the good times. The Talth do not -take any part in the dancing, and are but seldom seen to take a look at -it, and the Master does not come to see any part of it, but if he does, -he just passes on, laughing joking and jesting with all the men and -women and they are more than glad to see him. - -The Talth call each other brothers, and the girls sisters, and the word -brother and sister is used a great deal among these people. - -When the lodge is working in its secret part of the order, there is a -guard stationed at the door on the outside to keep others from hearing -or entering. In the evening of every second day they open the lodge -until the dance has run for eight days, when they open the lodge in the -same way, in the evening for the fifth and last time. The Master and -the girl go into the lodge, while the two Talth and the workers go and -get the wood, coming back at nine o’clock, then the same performance -is gone through with, ending about five o’clock in the morning, then -all the worker are expelled from the lodge and go to the dance house -and make the fire, burn the incense roots, sweep and clean the house -for the last two days of the festival. The three Talth and the girl -remain in the lodge and finish the winding up ceremonies of the lodge -for the dance, after which the bowl, staff and other emblems and tools -are placed in their secret hiding places so that them who are Talth -know where to find them, then they come out and go to their homes to -eat, sleep and rest. Now the last two days of the dance commences, -and the finest of dresses and the most valuable of articles are used, -all the riches are brought out, showing which are the most wealthy of -family, some of which have long records dating back for generations, -telling how the family first started in prominence, and up to the -present time. This festival is held for the purpose and equality of -the whole people together, the rich, the poor and the slave, make -themselves come together in peace and harmony as one family and to make -the poor and the slave feel that there is some good to live for, and -more and above all to make them warriors, that none dare scorn. That -if any other tribe dare to violate the laws of humanity, such as to -mutilate the dead by scalping and other ways, which the Klamaths would -not tolerate for a moment, and by the Talth to keep and preserve their -old and ancient teachings of the sacred order which has been handed -down to them through the ages, which they say has never been, through -it all, down to where it is now. They say that a number of times it -has been low, yet there was enough to revive and bring it back to its -proper place, so as not to loose it in its secret parts and keep it up. -At the end of ten days the dance, late in the evening closes and the -people scatter in all directions, while the rich families, that have so -many women to help in preparing the food, and some with children, and -so much wealth to move, will keep their camp open until the next day, -and some for two days longer, until they can get everything ready for -moving home. - -[Illustration: THE LODGE DANCE.] - - - - - CHAPTER XII. - - OUR CHRIST. - - -A young woman of the Pech-ic-la’s, the upper division of the Klamath -tribe, lived at Caw-ah-man, now known as Orleans Bar. She was the -mother of Po-lich-o-quare-ick, our Christ, and never married after the -birth of her son, and lived single all her life, residing with her -folks at Orleans Bar. Caw-ah-mis-o-ma, the mother of our Christ, during -the years of her womanhood, would go alone daily to a high rock, not -heeding the remonstrances of her parents and kindred, and would ascend -the sides of this rock to its top, where she would seat herself and -weave baskets every day. She went alone every day for nearly three -years to this rock and made baskets, and one day Wah-pec-wah-mow (God) -appeared to her and said that she would bear him a male child, which -would be His Son, and this Son would be our Christ, or Savior, who -would be a very wise and talented man of the two tribes and would rule -our people. - -Upon reaching her home that evening she told her parents and the people -of the tribes that she soon would give birth to the Son of God, that -God himself, having appeared before her, made facts known to her, and -that she should not be looked upon in disgrace by her people. Her -parents and a great many of the people of the Klamath tribes believed -her story to be true and they made ready to receive the Child. - -Caw-ah-mis-o-ma gave birth to a son as she had said, and cared for the -infant in her father’s home, giving it the name of Po-lick-o-quare-ick, -proclaiming the child to the tribes as the Son of God. Her parents and -a great many of the people of the tribe believed in the infallibility -of the child, while a number of the people did not believe in him as -infallible, and regarded him as a bastard child. Some of our Talth, or -High Priests, did not believe in his divine birth and considered him -as the bastard son of man, however, they recognized his great powers -and wisdom as an ordinary man. Most of my people worshiped the child as -divine. - -During the childhood and boyhood years of Po-lick-o-quare-ick he sought -the solitudes of a great creation, as he never played with other -children, and never mingled in the social gatherings of his people. -As a little child he played alone, and when he had reached the age of -about two years, he had a little canoe that he would play with and sail -it in the waters at Orleans Bar. This little toy boat was one of his -earliest playthings, and when he left his early childhood scenes he -left this boat at Orleans Bar on the south bank of the river in a rift -or crevice of a large rock. There, to this day the Indians say you can -see the little boat that he played with and which has turned into a -solid stone, and is still the perfect shape of a small boat. (This I -have not seen). - -While yet a small boy of tender years, Po-lick-o-quare-ick came down to -the river to Ca-neck, alone, where he spent a great deal of his early -boyhood years in restless wandering, as he was never still. He would -never go with his mother, or with any one else as he went from place -to place alone. On the south side of the river at Ca-neck is a small -lake at the foot of the hill back from the river, and is surrounded -on the outer banks by marshy lands. This lake cannot be observed from -the river or village, and its existence might never be known except by -coming upon its very banks. He spent a great deal of his time playing -in his solitary ways about the lake. Just back of this lake is a rock -that our Christ used as a place where he would continually be sliding -down its side, he wore away one large and some small groove with his -heels, in this solid stone, which can be seen to this day. (This I have -seen many times and my people rub their fingers on these grooves and -then rub the fingers on their eyes, to cure weak or sore eyes.) About -half a mile below the lake, located on the same side of the river, is -another rock, where the young man went for prayers which he offered up -to his father, (God) to bless him with great powers and wisdom. As he -knelt at the top of this rock in prayer he left the sunken imprint of -his knees and feet in the rock, which is still visible. - -Another rock concerning our Christ is located a short distance above -the lake on the bank of river, which was his special fishing place, -where he would sit on the rock and fish. Here also in the solid stone -is the sunken imprint of his bare feet and knees, and also the pool -of water, close by, that he cast his fish in; all of which are left -as his written memoirs of his past existence. These are his written -annals left upon the rocks; the traditions handed down through the -long centuries when the Christ himself had passed away, far out on the -ocean waves, perchance to a better land than that, which had given him -birth. (This place I have been close to many times, yet I never went -to see it.) He could speak the language of any tribe or nation without -teaching, and could peer into the darkness of the past, telling the -events of bygone times. He could gaze into the future and tell of the -events to be, so great was his wisdom; he could also command anything -he wanted, and his commands would be answered, to his every wish. - -When he was in the prime of his years he took a lot of valuable things, -such as cheek, cheese (the scalp of the woodcock) and other things, got -into his canoe and started down the river and when he arrived where -Bill McGarvey’s store afterwards was built, he stopped and took a rest -in the early morning sunshine. This is the reason this place is the -warmest and most sunny the year round, that is to be found in any part -of our whole territory. After resting as long as he wished he started -on down the river. Many of the Indians followed after him, and as they -were crowding quite close he commanded that an opening be made through -the rock bluff at Reck-woy, which was done and this turned the Klamath -river into the ocean at that place, some six miles south of where it -went into the sea before, at Ah-man. (Wilson Creek) Thus they never -caught up to him but could see out in the ocean, gliding gently on -towards the west. He had previously told them that he was ready to go -and was going, that in some future time he would come back. He was the -wisest man that we have ever had among our people, he knew all things -and could do all things and we hold his name with great reverence. It -is the custom of our young women to use the expression; “when we get -married and if we have children, we wish they can talk all languages -like Po-lick-o-quare-ick.” My people for many generations look for -him to come back, but since the coming of the Ken-ne-ah’s, the white -people, they are losing trace of his name and the things that he did, -and it will soon be lost. It is now my desire, after many years of -thinking, to write it all out so it may be preserved for the American -Indians, that they may know something of the religion and teachings of -our forefathers. - - - - - CHAPTER XIII. - - THE SAMPSON OF THE KLAMATH INDIANS. - - -Kay-kay-my-alth-may, the Sampson of the Po-lick-la’s, (the lower -Klamath Indians) and the Pech-ic-la’s (upper Klamath Indians), was born -at the village of Auh-leek-kin on the river. This village is about -twelve miles down the river from the old Klamath Bluffs store, and -about the same distance from the mouth of the river at Requa. It was -once a large and flourishing village, a long time ago at the time of -Sampson’s birth, and long after he was dead. - -This Indian Sampson was a tall and handsome fellow, with sinewy arms -and a body of muscle. His hair was extremely long, such flowing tresses -of beauty and strength, wherein his wonderful physical powers lay. -This man of wonderful physique was a Klamath Indian, a lone and mighty -warrior for all who opposed him; and it mattered little how many in -number were against him, they were always defeated. This warrior did -not use bow and arrows, spears or shields to defend himself in his -conquests, but used instead the sling and pebbles. He would raid whole -villages in the quest of wealth and none dared combat him but what were -defeated. The tribes feared him for his great strength, as they knew -not where he got his super-natural power. - -The tribes of the Smith River, Hoopa and Klamath feared him greatly as -he reached the dizzy heights of his powers and massacres. He refused to -pay tribute to any of the tribes. - -One day this warrior bold, emboldened by his triumphs, met a beautiful -and shy maiden of another tribe, with whom he fell desperately in love. -Her people were the Smith River tribe (He-na’s) with whom he was -fighting at the time. He defeated them and took her captive, and alas, -love after a time proved his utter ruin. Ah, what monarch of earth -that love will not conquer with her soothing hands! After he captured -the maiden he married her so she could hold herself respected before -all, and took her to his home at Auh-leek-kin, giving her the name of -Auh-leek-kin-on. No children came to bless this union; no childish -prattle or laughter to lift the gloom of the coming years. - -This Sampson’s dwelling place was in a house where he had made a -cellar in the clay and in this cellar he always retreated at night -that he might not be suddenly surprised and taken by his enemies. His -wife yielded to his love, seeking the secret of his great strength, -and alas, mighty man and warrior, the conqueror of tribes fell before -the weak hands of the woman he loved. Day by day, so gentle and sweet -her endearing words of affection fell like balm on his troubled soul, -soothing the afflictions of a dark and turbulent career. Patiently as -the months past by she gained his confidence. Ah, ’tis sweet to yield -to woman’s wiles, though she leads you to the grave, yawning with the -grim jaws of death. In this woman’s feeble arms, this powerful man -revealed his secret, that his mighty strength was in his long and -flowing hair, the beauty of night and the strength of nations. - -False woman came to dwell in his life as she gained the secrets of -his mighty powers; siren like was the touch of her fingers upon his -troubled forehead. Fascinated in the comfort of one he loved so -passionately he fell asleep, and one fatal day with his head laid -lovingly upon her lap, the cruel woman of destiny arose stealthily and -stole from the fire embers a flaming torch and burnt the raven locks -off closely to his head, as he slept soundly on. - -Upon awakening, to his great alarm and grief, he found that his -super-human strength had left him. The pride of his life, his long and -flowing locks were gone, and with it his fate was sealed. The powerful -warrior lay vanquished at the feet of his enemies, to grieve his loss -as only great men can grieve. - -After his enemies had captured him they decided to put out his eyes -that he might never more be able to fight them. Thus, at last, the -great and strong Kay-kay-my-alth-may was defeated by the weak hands of -a woman he had loved and trusted so much. - -After he had been captured and tortured, his proud spirit gave grief so -intense that only a great physical strength could long endure. He lived -a few short years, in his native village, but the time seemed long in -his blindness. He could no longer behold the splendors of the sunrise -on the mountain tops or the splendors of the sunset on yon Pacific -Ocean. The wunderlust of his life had set in dismal gloom as he pined -away and died of a broken heart. His faithless wife returned to her -people, where she also died, leaving no one to mourn her and only the -memory of his great strength. - - - - - CHAPTER XIV. - - THE DELUGE OF THE KLAMATH INDIANS. - - -It has been handed down from long ago that the people became so wicked, -no good was found in anything, and human progress retrograded into -destruction. Unwedded women became the mothers of a host of bastard -children as the men led a life of debauchery, and the women a life of -shame. Crimes and murders lurked in every corner, plunder and the greed -for riches followed each other in a terrible way. Men sought not honest -lives, but sought the greed and plunder of riches. Those who commanded -their self-respect and cherished their family pride became few and far -between. Profane language became the rule, laws became corrupt and -unheeded, and whole communities swerved downward in utter ruination. - -God became angry upon looking down, He saw the people growing more -corrupt, year by year, where human beings eked out a miserable -existence in their greed. God appeared to one of the good men, -(a Talth) a man who had always lived an honest and upright life, -respecting his fellow men, and observed above all, God’s moral laws. He -appeared to this man, Gus-so-me, who possessed in his secret breast the -true name of God, and God said unto him that He was going to destroy -everything on earth with a great flood, as the people had become so -wicked that He would no longer endure the sights of such wickedness. -Gus-so-me pleaded with God not to destroy the people by flooding the -world, and God then told him to go forth among the people and see how -many good ones he could find, he could find but one more, so God told -him to prepare a raft, as He was going to destroy the world with a -flood. This one man that had the abiding faith of an honorable man -was Haw-gon-ow, also a Talth. God now appeared before their two High -Priests and bade them prepare for the final deluge as there was no good -people to be found on earth, except the two Talth and their wives. He -bade them to build a large raft upon which they would float while the -rest of the creation would sink beneath the rising waters and perish. - -Gus-so-me and the Haw-gon-ow began at once to build the raft, (men-up) -while the people continued in their wild revelries, jeering in contempt -at the two builders, but they heeded them not and worked steadily on. -When the two Talth completed the raft He caused it to begin raining, -and it rained steadily, causing the waters to rise higher and higher, -until the o-plah-peck (flood) waters covered the entire world. When -the waters came up around the raft the two Talth took their wives, -Ger-ke-er and Ca-wa-mer onto the raft, where they remained and floated -upward as the water rose. These two wives were also Talth, and our holy -order was kept intact over the great deluge. They carried with them -upon the raft, the herb, or walth-pay, which as before kept perfectly -green and bloomed, they also took with them the raven and the dove, but -all the other species of the earth were left, and they were destroyed -in the great flood. It rained steadily for many days and nights upon -a terror stricken world, until all the valleys and lowlands were one -continuous sea, and only tops of the highest hills and mountains -remained uncovered, where the people stood huddled together, as they -had been steadily driven up the mountain sides by the water. And still -it continued to rain, the people running hither and thither, piercing -wails went up as the terrible apprehension of destruction was upon -them, their piteous cries were only answered by the rising waters as -their bodies were tossed a moment upon the angry waves and then sank -to their graves in the unknown depths. Soon all the highest mountain -peaks were covered with water and the world was one continuous sea. All -living creatures had perished from the earth, as they had sank beneath -the waves to live no more. - -When the rain stopped, Gus-so-me sent the raven (bua-gawk) forth from -the raft to see if it could bring any tidings of dry land. He flew away -over the waters until he found some dead fish and never returned. This -is the reason the raven ever since has lived on carrion and always -remained so wild, inhabiting the far off crags of the mountains that -command a view of the surrounding country, so they can see any one -approaching, and fly away. After a few days had passed and no tidings -of the raven came, Gus-so-me sent forth the dove, (aw-rah-way) and -after it was gone a short time, it returned to the raft with a twig of -the pepperwood. Gus-so-me now knew that the waters on which he floated -were going back, and soon there would be dry land, and from that time -on, the Indians have had a great reverence for the dove. We carry the -symbol of the dove in our sacred lodge, and teach the children from -childhood never to harm the dove, and we never harm it in any way. - -After the return of the dove the raft floated on the waters for a few -days longer and finally rested on the top of a very high mountain, -known as Ne-gam-alth, which is located in the far north-east on this -continent and not across the ocean. This lofty peak glistens in the -sunlight and can be seen from a great distance. The raft as it rested -on this mountain, turned to white flint, and when the sun shines this -flint glistens brightly. In our traditions only one man has ever -climbed this mountain and returned to our people since the flood, -bringing with him a piece of the flint, and since this time we have -used the white flint at our festivals, it being the most valuable of -all other kinds. - -When the waters went down sufficiently, God commanded Gus-so-me -and Haw-gon-ow, with their wives, to go down from the mountain and -re-populate the earth. From these two Talth and their wives came our -present people, and they again scattered over the continent. In coming -down from the mountain top the Talth carried with them the walth-pay, -the same as they did when they first made their long journey from the -land of Cheek-cheek-alth. This divine herb bloomed perpetually again, -and Gus-so-me, with the assistance of Haw-gon-ow, in using the correct -words of their prayer to God, could command with the herb anything they -needed for human existence, as their prayers would be granted by God. - -God now created the animal and plant life that was destroyed during -the flood, with the exception of the raven and the dove, which the -High Priests carried with them upon the raft. When the re-creation was -made, God first made the white deer, then the red eagle, the same as -in the first creation. He also placed the rain bow in the heavens as a -promise to Gus-so-me and Haw-gon-ow, that he would never again destroy -the people by flood, but if the people ever become so corrupt again -He would destroy them with a great fire burning the world. When the -Indians see the rainbow in the heavens, they always look upon it with -the assurance that it is the promise of God, that He will destroy the -world no more with rain. When the heavy rains fall they always say that -it will not continue to rain very long, for the next time all the world -will pass away in flames. - -The Talth bring down the traditions that when they first arrived in -this land, the white race which they found here were a highly moral -race. They lived in peace and happiness and crimes were things unknown. -With the passing of this white race, passed the age of innocence and -peace. - -Upon the arrival of the present white race, the Indians first -believed that it was the ancient white people returning. The tribes -rejoiced as they thought peace and happiness would reign again, for -the Wa-gas had given them their faithful promise that they would -some day return. Alas, the sad mistaken identity of these people for -they were foreigners who took advantage of our hospitality, and soon -wanted to claim the land of our forefathers. Crimes followed in their -footsteps of extermination, together with race hatred has covered -nearly sixty-five years of their annals. Worse than the shot and -shell, it brought the pride of our race to their graves long ago. The -introduction of whiskey brought desolation and ruin upon us, without an -example story to tell. They ruined the splendid morals of our women, -and led them to prostitution, which they had never known since the -re-creation of our kingdom. They filled their bodies with loathsome -disease that we had never known since the world began, and our Indian -doctors gave up in despair for they could not find any cure for these -diseases. When our loyal good men rose up and remonstrated against -these outrages, these foreign white men were wont to abuse us and call -us savages, and sent some of the tribes away to distant reservations to -starve and die. They called our women “Squaws”, and our men “Bucks”. It -seems they had an idea that we did not possess human souls, cherished -with the human love of devotion. They claimed our lands and their -historians termed us as, “the wild denizens of the forest,” as if -we were foreigners in the remote ages of a vast antiquity. Fortune -seekers, gamblers and cut-throats lived with our women in adultery -until they grew weary of them and left them with children. Poor little -children of their own flesh and blood, children without a birth and -without a parent to legalize them as his own. The fathers of the animal -kingdom are proud to fight for their young and will not abandon them, -even in the jaws of death. Can such a class of people as this have a -soul, when they have committed such outrages upon my people and have -disgraced the living by their deeds? The origin of our race was proud, -the proudest that ever walked the earth, and when these children find -their pride forever robbed by no fault of their own, their proud -hearts break down in the sorrowful years that follow, as their fallen -parentage leads them to unhonored graves. Such sorrowful processions -as these follow each other under the gloom of oppression. I have today -looked among my tribe of the Po-lick-la’s and the Pech-ic-la’s and am -deeply grieved to find but very few babies born of good pure blood, -that is not tainted with the virus of venereal diseases. Where do these -pathetic conditions arise? We are reluctant to point again to the -white man. In some instances a large family of brothers and sisters do -not know their true relationship. I dare say, perhaps each one came -from a different father, and the father comes from God knows where, -and has gone they know not where, but such a father will undoubtedly -answer at the Throne of the Almighty God. I pray that God may have -mercy upon such children who are left to suffer the disgrace of an -unworthy parent. Today where the Klamath rears its regal monarchs of -the forests, where it rears its lofty mountain peaks from its rugged -shores, and mingles its waters with the Pacific Ocean, this glorious -country once in its beauty and pride, I have scanned its hostage and -find not one, whose birth will admit them to that holy lodge, not -one who can burn its sacred fires at the sacred alter. The Talth are -waiting ever, for no more will answer their piteous pleadings, to save -and cherish a sublime religion. A precious few of the middle aged have -the birth, but their morals in a larger sense, have been corrupted, -their integrity has been undermined until they think a promise broken -is better than a promise kept, therefore, while the world lasts they -can never be admitted to this sacred lodge. Some of the ken-ne-ah men -have been honest enough to wed our women under their laws, and some of -them have married under both the white man’s and the Indian’s marriage -laws. Most of these men have brought up large families, and the -children from these unions, on an average, make men and women that the -American nation might well be proud of. - -The High Priests say today, that from their ancient teachings, and -their ancient religion, that the corruption of the ken-ne-ah’s (whites) -among themselves, and the demoralization of their own race, that the -two races are becoming very wicked. Men and women alike use profane -languages, men debauch their women into prostitution, the whiskey and -wine from the saloons pierce the hearts of young men and women alike, -breaking up the ties of peaceful homes, and tearing asunder the love -of human hearts, thus leaving desolation as it goes on. The greed for -riches by trickery and deception in general leads the Talth to believe -very strongly, that ere long God will send the great conflagration that -will consume all the world in flames, and that its people will pass -away. Over their ashes God will create another people, where they will -build their stately mansions, of the soul unto God. Over the ashes of -the obliterated ages, will prosper a new people with new governments, -and new laws, and the ages of peace and happiness will dawn again, -shedding its radiance of glory over the entire world. Thus have -prophesied our High Priests. - - - - - CHAPTER XV. - - THE HIGH PRIESTS. - - -The Talth are born under the highest marriages, and there has been -at no time but very few of them, on account of the scarcity of cheek -(money) to make the marriage. There had to be twelve pieces to make -one string, (caw-ton-a) they count them only as ten pieces, and it -makes twelve strings, so that when it is counted there will be one -hundred and forty-four pieces. The woman that a Talth may marry does -not have to be of a Talth family, but can be born of the middle or -wealthy class. Her people can match back, or nearly so, in valuable -articles for the twelve strings of cheek, that he gives. Under such a -marriage as this there may be several children. Now if the mother and -father are full blooded Klamath Indians, then their children are of -the right birth, yet there may be one, and perhaps two of them, which -is not often the case, that might be of the right disposition, close -of tongue and bright of mind, so as to weigh all matters of whatsoever -kind intelligently, giving a broad minded and liberal decision in any -case. This applies the same, both to man and woman, and if all is -satisfactory, either he or she, under the birth can be admitted to the -Talth lodge, and sometimes they are taken through only one part and -cannot go further, and sometimes they are taken through two parts and -are not taken any further, and but few are taken through the whole and -become a Talth. And no less a number than three can act in the lodge, -and make a fourth to be a Talth. Now all these other children are of -the high birth, and are put to act in many important places to fill at -the festivals and in other ways. Many of them never make an application -to become a Talth, and many of them are rejected, and not allowed to -even make a start if their conduct is not proper. There never has been -one born that is half white, or any part of any other tribe, that was -ever admitted to the lodge. They must be full blooded Klamath, of the -upper or lower division of the tribe, and down the coast from Ah-man -to Trinidad. The upper rivers from the junction of the Trinity speak -a different language, and intermarry very freely, and have the Talth -lodge in which they work together. Up the river they have entirely -lost it all now, and have not one lodge left. At the mouth of the -Klamath the old lodge has tumbled down, but not one of the Talth is -left. At Pec-wan, twenty-five miles from the mouth of the river is the -Talth house, where all of their working tools are kept, and it is yet -in a good state of preservation, the lodge is left but it is old the -dilapidated. - -We have in our breast the feeling of love for the present white race, -which love was instilled in us by the cherished remembrance of our -Wa-gas. We loved this race and this is the reason our women are so -willing to marry the white man, and so easy to be deceived by them. - - - - - CHAPTER XVI. - - LAWS OF THE FISH DAM. - - -When the fish dam is put in, they have very strict laws governing it. -There are nine traps which can be used, one belongs to Lock and his -relatives, one to Lock-nee and his relatives, one to Normer and her -relatives, and so on down the line. These families come in the morning -and each one takes from the trap that which belongs to them, as many -salmon as they need, by dipping them out with a net that is made and -used for this purpose, and they must not let a single one go to waste, -but must care for all they take, or suffer the penalty of the law, -which was strictly enforced. After all these get their salmon, then -comes the poor class, which take what they can use, some of which they -use fresh and the rest they cut up, smoke them lightly then they are -dried. When they are dried they are taken down and packed in large -baskets with pepperwood leaves between each layer, so as to keep the -moths out of them, and then they are put away for the winter. The -Indians from up the river as far as they are able to come, can get -salmon, and down the river the same. In these traps there get to be -a mass of salmon, so full that they make the whole structure of the -fish dam quiver and tremble with their weight, by holding the water -from passing through the lattice work freely. After all have taken -what they want of the salmon, which must be done in the early part of -the day, Lock or Lock-nee opens the upper gates of the traps and let -the salmon pass on up the river, and at the same time great numbers -are passing through the open gap left on the south side of the river. -This is done so that the Hoopas on up the Trinity river have a chance -at the salmon catching. But they keep a close watch to see that -there are enough left to effect the spawning, by which the supply is -kept up for the following year. The whites have often said that the -Indians ought not to be allowed to put in the fish dam and thereby -obstruct the run of salmon to their spawning ground, and it has been -published in the papers that the fish dam ought to be torn out. One -year it was published in the county papers that it had been torn out -by the wardens, this was a false publication as it was never torn out -by Indians or whites. On the other hand after the salmon cannery was -established at Reck-woy, which is at the mouth of the river, the whites -and the mixed bloods commenced to fish for the cannery; the whites have -laws that no one is allowed to let a net extend more than two thirds -the distance across the river, and wardens are paid to see that the -law is obeyed, yet the whites set one net from one side two thirds -across, and then just a few steps up another net from the other side, -and which extends two thirds across in distance, and in a distance of -sixty yards, there will be from eight to ten nets, making so complete -a net-work that hardly a salmon can pass. Will the whites preserve the -salmon through all the ages, as the Klamath Indians have done, if they -should survive so long? Not unless they enforce the laws more strictly. - -While the fish dam stands against the strain of the pressure of the -water and salmon, Lock, Kock-nee, Normer, all the girls (wah-clure) -and the boy (char-rah) remain and watch things until the water raises -and washes the dam out, which often takes two and three months, and -then they all go to their homes, glad that the dam is washed away. Lock -and Lock-nee, during all this time at the fish dam, use the utmost care -and precaution to see that they are all kept in good health, bathing -daily and keeping clean, so as not to soil their beautiful buck skin -dresses that has taken the most skillful and patient work to make, -and the most patient and skillful work to clean if soiled. All this -whole ceremony of putting in the fish dam has been carried through -so precisely with the teachings that have been handed down to them -through many generations as God’s laws, that a white man, to see it -and understand the meaning of the different parts, and then not have a -decent respect for it and carry himself accordingly, has not been born -of a God-loving mother. The writer has helped as a Normer in putting -in the fish dam and knows the meaning of every move that is made. - -These sacred laws were given to us by the white race of people that -inhabited this country when my people first came to this land. The -Wa-gas in ancient times first put in the fish dam some twenty-four -miles farther down the river, at a place called by the Indians as -Tu-rep, which is a flat bar containing some eighty or a hundred acres, -and is located on the south side of the river, the north side which is -steep, being nearly a bluff, the same as it is at Cap-pell. The Wa-gas -changed it from Tu-rep to Cap-pell, saying that Tu-rep was to close -to the ocean. At that time the river went into the sea at Ah-man, six -miles north of the present mouth of the river at Reck-woy. Cap-pell -gave more of a chance for the people to get to the fish dam, and -therefore benefit a greater number of them. They taught my people to -put in the fish dam, and gave them all the secret and sacred teachings -of the laws governing it. This was done before the great deluge that -covered the world, and drowned all but the two Talth and their wives, -who went through it all. The present site where the fish dam is built -has been there for long ages, and the laws governing the fish dam are -very ancient, and are now lost forever. They may put it in, but not by -the sacred laws and regulations that was used so many generations, as -they are lost, and no one can get them. - - - - - CHAPTER XVII. - - THE ANCIENT HOUSES. - - -Many of the houses of the Klamath River Indians date back to the -prehistoric centuries of the long, long ago, and have been repaired -and rebuilt many generations. Some of them are hallowed with alluring -traditions and inspiring history, when our people were powerful and -ruled a mighty nation. The Indian name of these houses is Oc-lo-melth. -One of these houses is situated at Wah-tec, less than two hundred -yards from where the White Deer-Skin Dance is held, and is my mother’s -house, where she was born and where she first looked out upon the light -of a strange world. The surroundings of this house are filled with -the romance of centuries, together with the wonderful history of the -passing ages, as it dates back before the Indians came to this land -from Cheek-cheek-alth. They say the house first belonged to the Wa-gas, -the white people that were here when they first arrived. The Wa-gas -were very fond of pets and while they lived in this house they kept a -number of deer as pets. - -When the Wa-gas left this land, they left behind at this place a young -man that was half Indian and half white. He remained for some time -and cared for the pets, as the Wa-gas cherished them. The young man -became lonesome for his people, in spite of the fact that he was very -devoted to the deer, and one day he answered the call of the Wa-gas -and followed in their footsteps, to join them in the far north. As -he was leaving he asked the Indians of my ancient blood to care for -his pets, as he would be absent and never return. This my people have -done according to the request of the young man and out of their great -friendship between the two races. This ancient house became a hallowed -spot where sacred memories fill its every surroundings of a people that -have passed away in silence long ago. - -In one corner of this dwelling, within its walls, is a large stone -trough which was made and placed there by the Wa-gas untold centuries -ago, so they could feed their deer. The deer were fed upon the stalks -of tobacco and the walth-pay, the stalks being pounded into fine meal, -mixed together and then placed in the stone trough for the deer to -eat. It was said for ages, and up to the advent of the present white -race, that the spirits of the departed Wa-gas would come earthward in -the deep shadows of the evening time and open a door, which was made -in the corner of the house for that purpose, so the deer could come in -at night and feed upon the meal. The deer would stealthily emerge from -their forest homes at night and upon finding the door open would enter -the house and eat the meal, then just before the break of day they -would silently vanish into the forests, and the door would be closed -when morning came. My mother has seen the deer coming toward the house -in the dark shadows of evening, but she has not seen them for a good -many years, as they have become hunted beasts of prey. - -Through the memory of the passing ages the Wa-gas left this land before -the world was covered with water, and according to these traditions -this house goes back for hundreds of centuries. This house has -survived, with its long line of descendants, but it is now fading in -the storm of years that are passing, and the place of its ruins will -soon be forgotten. - -There are a number of these old houses in the different villages along -the Klamath river, from its source to its mouth, and on the coast from -Ah-man to Trinidad. At the present day most of them are deserted, and -are left to sink into ruins and oblivion. - -The rattlesnake is called May-yep-pere, and they make their dwelling -places under the ground and in the dark recesses. The children born in -this house are not afraid of these snakes, as they never harm them. -The snakes crawl out and over the house without restraint. I had no -thought of fear, as the blood of ages had made me akin to these fierce -reptiles, where my people had sheltered them and fed them for thousands -of years. In olden times the whole family would go away and leave -the house alone for several days, sometimes for two or three weeks, -and during their absence the snakes would creep out over the house -and lie about in numerous places. If a stranger tried to approach the -house they gave him warning, and if he attempted to enter they would -at once be aroused into a fury and would attack him. My mother says -that strangers have attempted to enter the house while the family was -away and have been severely bitten by the rattlers. Therefore, the door -of this house was always left unlocked, as no one would ever attempt -to enter it that knew its strange history. If the family was at home, -strangers could come and go at their will, as it was never known that -the snakes ever attempted to harm any one while some member of the -family was present. - -When the family would return from their sojourn, the head of the -household, or someone who was born in this house, would precede the -rest. I remember it was always my mother’s duty upon reaching the door -of the house, and she would begin talking in a low tone of voice, -saying: “We are coming home, we are here now and you must all go out of -the way.” Upon hearing her voice the snakes would immediately begin to -creep away to their hiding places. Upon entering she would begin to tap -lightly upon the floor with her cane and would keep talking until all -the snakes would disappear, after which the rest of the family would -enter the house, talking, laughing and playing without any thought of -the snakes ever harming them. - -This historical house is now owned by my mother, and in which she -has not lived for fifteen years, but up until about five years ago -she would go almost every day and build a fire in it and sit around -the house and weave baskets. In the past five years it has not been -repaired and has racked into ruins, so bad that she does not care -to enter it any more, except on special occasions when she wants to -break up something. For the past twenty years she has been breaking -and pounding to pieces the stone bowls, trays and all the ancient -implements that were left by the Wa-gas. She is endeavoring to destroy -all these sacred reminiscences of the prehistoric days that they may -never be ruthlessly handled and curiously gazed upon by the present -white race. The stone trough that the deer fed out of, is so large and -heavy that she cannot break it to pieces, but is letting it sink into -the ground, and it is being covered with rubbish, together with -its strange charm and fascinating history, where my pen has failed to -impress, this deep sentiment, therefore its wonderful tradition has -faded with the closing of this chapter where a new era has dawned. My -mother gave my husband two of the small stone bowls, as relics of the -days that are gone forever, and he keeps them as cherished memories. - -[Illustration: MRS. THOMPSON’S MOTHER AND FATHER, AND HER MOTHER’S - HOUSE NOW DESERTED.] - - - - - CHAPTER XVIII. - - THE WARS OF KLAMATH INDIANS. - - -The Klamath Indians as a tribe, are like all other people that have -a history dating back long before the great flood as their legends -plainly tell. They have had wars and plenty of them, through all the -ages, and never have laid down their bows and spears at any time to -any other tribe or tribes, and have at different times had to fight -every tribe, and sometimes combinations of tribes. They have many times -been nearly exterminated at different places of habitation. It was at -the junction of the Trinity River, that the Hoopas (Ar-me-musees) -would come down the Trinity River and strike them in the center of the -tribe, and kill, burn and scatter them before they could gather, and -at times they would patch up the differences with the Hoopas, and let -it go by without war. Thus the Hoopas became more bold and cruel, and -began the tactics of mutilating the bodies of the slain, or cut off -the hair of the dead and wear it when dancing their war dance. These -things when carried to a certain point would not be tolerated, so the -Klamaths would gather in great numbers, strong enough to throw a force -against them that they could not resist, burn their villages and drive -them back, taking both men and women as prisoners, until they would beg -for peace and things would be settled, sometimes for a long period. In -these settlements they gave women for marriage on both sides, so as to -make relationship between them, which would keep long and everlasting -peace periods. The Klamath Indians would take Hoopa men for slaves and -give their own men for slaves, but at all times these were of the low -birth and slave class that was given in this manner, and never of the -wealthy class. - -Our tribe extended to the mouth of the Klamath and six miles north to -Ah-man, and here they had to fight back the treacherous Crescent City -and Smith River Indians, these He-nas were hard fighters, brutal in -every way, killing women and children, and when they took a fancy to a -fine looking young woman they would exterminate her people, and take -her and try to kill her by being abusive and starving her. The Klamaths -would fight the tribe for such deeds, and they would fight on and on -for many years, and settle and patch up until the He-nas would do some -unbearable act, when the Klamaths would gather a strong force and go -after them. On several occasions they nearly exterminated the whole -tribe of the He-nas. They were married and mixed in relationship with -the Klamaths for over one hundred miles up the river, but the Klamath -women dislike to marry among them on account of their cruelty. On the -other hand the He-na women were pleased to get the opportunity to marry -Klamath men. Our tribe extended down the coast as far as Trinidad, -a distance of over fifty miles, and here they had to fight back the -Mad River and Humboldt Bay Indians, which we call the Way-etts. The -Way-etts were a large tribe, fat and lazy, living mostly on clams, -shell fish, mussels and other fish. They were not good warriors, but -strong in numbers, and the Klamaths easily held them to the line of -their own territory, and with the Way-etts they would not mix in -marriage, claiming that they were too low in morals and did not make -and live in permanent homes, all the time moving and camping here and -there. - -The Klamaths had some wars with the Redwood Creek Indians and some with -other small tribes, and held themselves all through the ages, so as to -have many that could call themselves pure blooded Klamath Indians. - -The worst of all the wars was, that the Klamath Indians were almost -continually fighting among themselves, village against village, -sometimes close together and sometimes far apart, one rich family and -their slaves against another rich family and their slaves. The great -festival, one of which was held each year unless prevented by some -great calamity, would bring about an almost complete settlement of -their differences, and bring them together on as near friendly terms -as could be had, and caused the fighting to be stopped for nearly half -the time, in many cases stopping it for all the time. In this way the -Klamath Indians were kept from exterminating themselves, and were held -together as a powerful tribe, there being several thousand of them -when the first white men came. Our tribe was governed by the Talth and -without ever having a chief. - -My people wore hats or caps that we made with our own hands by weaving -them out of our basket material, with the different marks or designs -wove into them, for many generations before the coming of the present -white people. No woman would wear a hat that she would make herself, -believing that it was unlucky for her to do so. - -It is a pleasure for me to say that my people never had a war with -the present white people, for in the first coming of Ken-e-ahs we -took up all differences of a serious nature between us and settled it -ourselves, so as to make it satisfactory with them and forced it to be -satisfactory with my people. Thus we kept down those of our people that -were disposed to go to bloody wars, and only for this we might have -held the whites back for a long time on account of the roughness of -the country. It is only about seventy years since we first knew of the -white people that are here now. - - - - - CHAPTER XIX. - - THE MARRIAGE LAWS. - - -The Klamath Indians intermarry to some extent with the surrounding -tribes. The upper and lower divisions of the Klamath tribes marry very -freely, being the same tribe, with the exception that their language -is different. The two divisions are so closely associated with each -other that many of our people speak both languages fluently. It was -always considered a good marriage for a man of the lower division to -marry a woman of the upper division, or a man of the upper division to -marry a woman of the lower division, but they always preferred to marry -outside their own division if possible, as they were not so liable to -marry relations. It was not considered good to marry relations, even to -fifth and sixth cousins, as their law taught them that marrying blood -relations was a crime against posterity. It was considered a crime -for parents to bring demented or deformed children into the world. -By marriage they keep a close trace of their relationship, the woman -never loses her identity by marrying, as she takes the name of her -husband and the husband takes the name of his wife, as the following -will illustrate: a Trinidad woman marries a man of the Pec-wan village, -the Indian name of which is Cho-ri, therefore the woman is Cho-ri -woman, and they call her husband after marriage Cho-rosh; the husband -is a Pec-wan man, therefore they call the wife after him and call her -Pec-wish-on. The children are called Pec-wan-alth, and are always -addressed by these names which remind them that their mother is a -Cho-ri woman, and their father a Pec-wan. This custom is followed so -that they can trace out their relationship exactly for generations. - -Occasionally a Talth will marry the daughter of a wealthy family, -however, they are very careful in selecting their wives, as they -usually marry into the Talth families, if they can marry where there -is no relationship. Some of the very rich men had plural wives, or as -many wives as they cared to support, but the average Indian had but one -wife. There has been some instances of plural marriages since the white -man made his appearance on the Klamath River, one of which I will make -special mention of. This Indian who had made eleven women his wives, -was born under the very lowest marriage laws, at the Wah-teck village -and was known as Ca-wah-ter; his parents were extremely poor, living -in poverty and squalor at the Wah-tec village, where they raised a -large family of children. The romance of his parents was very pathetic -as they had nothing to give in exchange of the marriage vows, except -some manzanita berries. The exchange of food-stuffs in the marriage -ceremony is considered the very lowest of marriages that could be -called a marriage. From this lowly marriage were born several brothers -and one sister, Ga-wah-ter and his brothers, when they had grown into -manhood, were all industrious and became good managers in securing -wealth, as the bitter taunts of the poverty of their parents urged -them on to greater ambitions. While they were children, the children -of the middle and wealthy class would not associate with or play with -them, always being coldly shunned by the other children and looked down -upon as unworthy of respect. Children of the wealthier class would -always make insinuations that the brothers and sister of this family -were born under the very lowest of marriage, that their parents were -nothing, hardly worthy of notice. These children grew up almost in -desperation, being despised so much for their poverty, and the storms -of insinuations were continually hurled at them in defiance, to become -anything better, where their birth was so lowly. When they reached -manhood, they were stricken with remorse because of their lowly birth -right, their parents were both born of good birth, their families -having at one time a good deal of wealth before they were married so -unfortunately. With that remorse of poverty sunken deep into their -hearts these young men started out in the pursuit of the Indian life to -hunt, trap, fish and accumulate all the wealth they could possibly get. -Early and late the brothers were always at work, as great ambitions -spurred them on to accumulate vast riches, and rise up from the lowly -depths, where they had been so despised. They worked and banked their -wealth together until they became very rich, then they separated -and married, each taking his portion of the wealth as they went to -different places to make homes for their families. - -Ga-wah-ter, with renewed energies every time he thought of the bitter -stings of his early boyhood years and struggles, determined to become -one of the richest men on the lower Klamath River. His prayers were -so sincere, his ambitions so great, his toil so earnest, that his -reward came after the weary years of struggle, for he was now one -of the richest men the Klamath River had known for generations. He -rose to power and greatness from a miserable down-trodden child. Now -his triumphs were supreme, for he had crowned himself with success -and everlasting power, and could now look down upon those who had -scorned him so much in his youth, for they could never be so rich as -he. When his vast fortune was made, eleven wives shared his home at -Ser-e-goin village, where he spent most of his wedded life. His first -wife belonged to the upper division of the Klamath Indians, and was -the romantic bride of his life, as he had given to her the love of his -young manhood, and his tender devotion was hers throughout the years -of their wedded life. When the ten other brides had come to dwell in -their home, she remained his constant companion and counselor of the -household. One to five children were born to all the wives except the -first wife. Sometimes the wives would all get to quarreling and become -very insolent to one another, when the husband would appear upon the -scene and whip them all, except his first wife, he never punished her -as he loved her more than all the rest. - -For many years, with riches, wives and children around him, he was a -powerful member of the Klamath Indians. As he grew old, family troubles -arose among his relatives and sons, which resulted in bloodshed and -loss of lives. One day, under the excitement of all these troubles, he -started to swim across the river as no canoe was at hand, and while -swimming across at Ser-e-goin village severe cramps overtook his -already tired body, and he met the tragic death of drowning. A very -large family of children were left fatherless, and the wives separated -off from the home at Ser-e-goin, each one taking her own children. -Some of these children are alive yet and have a great deal of wealth. -This closes the summary of one of the plural marriages of the Klamath -Indians. - -Some of the Talth had plural wives, but they always married the first -wife by the highest marriage ceremony, so that the children born under -this marriage would be eligible to be admitted to the sacred lodge. -As before, the husband takes the wife’s name and is always addressed -by her name, while the wife is addressed by the husband’s name, an -exchange of names as well as the exchange of marriage vows. The other -women that may be married to a Talth, under the plural marriage, are -not married by the highest marriage laws, therefore, their children -can never be admitted to the sacred lodge. Plural marriages among the -Talth are very seldom, and a Talth under no circumstances will marry a -slave, or any one of the low class. The Talth usually select their wife -or husband with great care from the families of high birth. When they -marry they live very happily, and are devoted to their families. They -were never known to gamble or drink the white man’s whiskey, their soul -being free from all temptations. I will here illustrate the devotion of -one of the Talth marriages. This Talth was of a very wealthy family of -the Pec-wan village, who married a woman of the Tu-rep village. Under -the Indian laws of marriage, the husband took his wife’s name and was -known as Tur-rep-ah-wah and the wife was known as Pec-wish-on. After -they had been married for two or three years the wife contracted a -chronic illness, which made her almost a helpless invalid for a number -of years, and the devoted husband would cook, wash, sweep and attend to -all the household duties. He remained by the side of his sick wife day -and night, administering to her every want, lead her tenderly about, -take her in his canoe for long boat rides on the river, that she might -get the fresh air and grow strong again. He secured the very best -Indian Doctors for her, and payed all the doctor bills during all the -years of her illness. His kind patience and attentions towards her, -never failed him, as he continued in this way, giving up all his time -to his wife for a number of years, until at last, with all his effort, -he succeeded in almost making her well, and she is yet alive. He lived -for a few years, then died leaving her a widow. - -The Talth marriage is a long ceremony, where a great deal of wealth -is exchanged between the two families of the bride and groom. This -ceremony is principally performed by the Indian money, cheek, which is -a long slender shell, conical in shape and is inclined to be curved. -It is about one and a half to two and a quarter inches in length, -and is valued according to its length, and longer the shell the more -value it is. This money is measured by the rings of the joints of the -middle finger from the inside of the left hand, and it takes twelve -pieces of cheek to make one string, which is called cor-ton-a. In -stringing the cheek they put the two large ends together and the two -small ends together, this is done to prevent the shells from cupping -inside. In estimating the value of a string of cheek, we hold one end -of the string between the fore-finger and thumb-nail of the left hand, -drawing it tightly up the arm towards the shoulder, keeping the arm -extended straight. Ten of the cheek on the string are measured in this -way, not measuring the two which makes twelve on the string, as the -twelve only make ten, according to our numeration; we do not count the -extra two cheek on the string as we wish to give full value, so that -no one will be able to find any fault as to the value of the string. -In measuring the cheek a tattoo is made on the arm where the end of -the string comes, so they can easily detect if any of the cheek has -been exchanged, should it happen to be handled by different persons. -In marriage the young Talth gives twelve strings of this cheek to the -parents of his bride, as it is the real Indian money that we brought -from the old land of Cheek-cheek-alth, the parents give in exchange -other valuable articles to their son-in-law. The elder Talth always -attend these high marriages, bringing with them the herb, walth-pay, -with which they give the benediction to the bridal couple, in wishing -them peace, love, happiness and success. - -The children born under these marriages are selected by the Talth and -are given the opportunity to become a Talth. A Talth is very reserved -and never advances to meet anyone who is a stranger that is inquiring -into our traditions. Our traditions and religion are too sacred to -be expounded before strangers of another race, therefore the white -man has received most of his allegory from the lower classes of the -Indians. This type of Indian readily gives the fairy tales of the -tribe, such as mothers and grandmothers tell to the little children for -their amusement, and these are the stories that the white man is made -to believe as the true traditions and religion of the Indian. These -stories are no more like the traditions and religion of the Indian -than daylight is like night. - -There is another marriage law that is termed among the Indians as, -“half married.” The prospective husband gives but a small sum of -articles, of little value, and receives in return a few articles of -little value. In this marriage the husband is taken to the wife’s home -to live, or in the same house with her parents, and the wife, in this -marriage, is the head of the household and the husband is compelled -to obey her in whatever she commands him to do. He is compelled to -fish, hunt, work and support her folks just as much as he supports his -wife, while the wife teaches the children and rules them absolutely, -as the husband has no right to correct his own children or make them -mind in any way. When these children become men and women they must -marry according to their mother’s wishes, as the husband has nothing -to say as to their conduct, or pursuits of happiness in life. However -unpleasant it may seem to him, he must bear it all with patience and -silence. If he refuses to obey his wife and children, she can make his -surroundings in home life very unpleasant for him, and if he wishes to -dissolve the marriage vows and she is willing, he has nothing to do but -to walk out of the house, as his wife guides the children and rules -the household, and owns everything that belongs to him, except his own -individual life, even his own children acknowledge him as their father -in flesh and blood, but no more. - -There is a slave marriage where, they being absolute paupers, having no -home of their own and no articles to exchange in the marriage ceremony, -they are married by the exchange of food-stuffs, and this is considered -to be the lowest marriage that could be called a marriage. When they -have a divorce they do not have much trouble in separating as articles -are given back by their masters and a settlement is usually made easy. - -In some of the Indian marriages, they do not mate happily. After they -have been married a short time, or even a number of years, serious -trouble arises and results in a final separation, and when such a -separation is agreed upon, and there are no children, all the valuables -exchanged at the marriage alter are returned accordingly. If there -are children and the father wants them to remain legitimate he must -be very careful in counting out the valuables or the wealth that he -wants returned from his wife’s people. He must divide a portion of the -wealth that he gave to his wife’s people on his wedding day, to each -child, the remaining portion is given back to him. If all the valuables -of exchange between the contracting parties are returned to him or his -people, this leaves the children as bastards, without a law to protect -them from slanderous tongues and no rights to a legitimate birth. -These children are forever looked down upon by the Indian society, -as bastards without a marriage to legalize them as the off-spring of -respectable parents. I can truthfully say that in the past twenty-five -years, and more, since the advent of the white man among the Klamath -Indians, that most of the white men have married under the half married -system, until there are no Indian marriage laws. The “squaw” gives her -“white buck” her home and supports his low born half breed children, -while he idles his time away on the Indian ranches or lies about in -a drunken stupor. Yet these same white men cry, is there no redress -for the Indian, has he no soul to save? Oh, not a soul to save under -these conditions. But why do these white men hang around the Indian -ranches and reservations, living off the toils of the Indian? There -is a pathetic story in this nefarious business of human lives. The -Indian himself has followed pursuit after his white brethren in the -half married system, or not marrying at all, until there is no sacred -marriage tie. This shows positively, that the Indian laws are forever -lost. Education is the only way out of these difficulties, for those -who have had an opportunity to attend the schools have married under -the laws of the United States, and these laws must be enforced, since -all the Indian laws have been abolished by the degenerate white men. I -trust the day is not far distant when the degenerate white man will no -longer be tolerated to camp on the reservations and leave in his path -the ruination of human lives. - -Before the appearance of the white man, the marriage of the middle and -wealthy classes were considered sacred, the most sacred ties that could -bind a human being for the cause of the future generation. Divorces -were considered a disgrace upon posterity and a shame upon moral -society, therefore, divorces were few and far between. When a divorce -cause was pleaded, usually trouble ensued that resulted in bloodshed -before the case would be settled. These divorces sometimes left the -birth of the children for slanderous tongues to assail, and when these -children became of age they would resent bitterly the action of their -father and mother, and the feud would be renewed, sometimes for several -generations before a final settlement would be made. Divorces among the -Indians were very difficult to obtain, as it was ruinous to posterity, -and a menace upon society. Among the Talth divorces were unknown. - - - - - CHAPTER XX. - - THE TWO FAMOUS ATHLETES. - - -The Indians play a game that is similar to the white man’s football -game, with the exception that the Indians use sticks and the white man -a ball, therefore this game has been termed in English as the “stick -game”, the Indian name for it is oh-wetlth-per. They select the giants, -or the greatest athletes of the tribe to make up the two teams. In -this contest one division of the tribe will offer a challenge to the -surrounding tribes, and the challenge is contested by any division, who -think they are capable and strong enough to make the meet. The Klamath -tribe usually played games with the upper division of the tribe and -often plays against the Hoopa Indians, and sometimes the Smith Rivers. -Each side would put up large sums of money and valuable articles for -their chosen team, which would cause much excitement in betting and -gambling upon the games. The side of the victorious team would win -large sums of Indian money, which would add to the wealth of their -division and make them more powerful. Therefore, each division would be -very careful in selecting their giant athletes. The tallest, quickest, -strongest and the most splendid physiques of men were chosen. - -The Indians selected a level piece of ground, upon which to play the -game. There is one of these famous play grounds but a few yards from -the Wah-tec village. This game is very ancient as the Indians say that -it goes far back into the ages, and through the memory of evolution -they have carried it forward down to the present day, where it will -soon be lost forever unless the advent of the new race revives the old -spirit of the game again. Upon the play ground they draw a very large -circle with lines across it, then stepping to the center of this -circle they make a small round hole which is about ten inches across at -the surface, and from this hole they draw several other lines out to -the large circle, thus mapping out the different points of the game, -as on a tennis court. They take two little sticks, about three inches -in length and carve out a nob at each end, then they fasten these two -sticks together with a strong buck skin string and spread the untied -ends apart about two inches, then they place the two tied sticks in the -holes in the center of the court. Each team consists of twelve men, -and they have an umpire to give the signal to start the game, and to -see that no foul or unfair means are taken by either side of the team. -The men in each team have round sticks about twenty inches in length -and are straight with the exception that a hook is made or carved on -one end, which is used for the purpose of hooking the tied sticks and -tossing them about. There are twelve points to be played in this game. - -When the two teams are lined up on the court, the umpire gives the -signal for them to start, and the game is on. The leaders of the teams -are watched from both sides, and scramble to see which side hooks the -tied stick first from the middle of the court with his stick, and toss -it as far as he can over his opponent’s side of the court. Both teams -now make a wild scramble, and pile up on one another in their effort -to hook the sticks again with their sticks, and toss them back into -their opponent’s territory. If one of the teams can manage to toss the -tied sticks out over the large circle of the court, on their opponent’s -side, they are the ones who win the point in the game. The team that -can win the largest score in the number of points played in the game, -are the winners. The champion team is applauded and praised loudly by -the immense crowds that gather to witness these interesting games. The -players in their wild enthusiasm for the glorious laurels of victory -usually clash together so roughly in their efforts to rescue the -sticks from the other players, that occasionally some of their number -get hurt, and often crippled for life. There are some instances where -a player has been killed outright upon the court, in his desperate -struggles against the on-rushing crowd. - -In olden time when this game was played so much, there lived a young -Indian by the name of Su-me-ah-chene, who became one of the greatest -athletes that the tribe ever had. He became so skilled in the game that -he would never lose a single point. His dwelling place was on top of a -high mountain that rose up in it majestic grandeur from the north-east -banks of the Klamath River, and this place was over a distance of -five miles from the village of Ca-neck, and this mountain was named -in honor of the great champion and still bears his name to this day, -being known among the Indians as the mountain of Su-me. Su-me-ah-chene -became very proud of his accomplishments in this favorite game, and -issued a challenge to all the young men of the surrounding tribes, -as he was anxious to match himself against any of their champions. -His challenge was finally taken up by a young man who lived back of -Trinidad and whose dwelling place was also located on a high mountain, -east of Trinidad, toward Redwood Creek. The grandeur of this mountain -can be seen many miles away, up and down the coast and from many places -far back on the surrounding mountains. This mountain is covered with a -huge growth of pine and redwood timber, and is known among the Indians -as Cay-way-ett mountain, being named after the famous athlete who lived -upon its summit. Su-me-ah-chene, hearing of Cay-way-ett’s intentions -of taking up the challenge, sent him word that he was ready to play. -Cay-way-ett at once accepted the challenge, and they made arrangements -to play the game on the Klamath River, at the village of Ca-neck. -The court was selected at the lower end of the high river bar, which -made an ideal place to play the game. The two youthful giants both -belonged to the lower divisions of the Klamath tribe. Together they -made arrangements for the day when the big meet should be held. They -had now won the distinction of being the two leading athletes of the -tribes, and they sent their invitations far and near, to all the people -of the tribes to come and witness the great feat for the championship. -Inspired with a great enthusiasm the people assembled around the play -ground, in a vast multitude, that was eager, restless and talking, as -the two giants appeared upon the court with their teams. Striding upon -the court with the spring and step of the greatest of athletes, they -represented two handsome figures as were ever seen among the tribes. -They proudly met as superb beings in stately birth and tawny muscles, -and many a maiden’s heart was thrilled with emotion, when they beheld -these champions, the handsomest of men. The two champions had as yet -been proof against the arrows of matrimony, and all the pretty and -wealthy maidens of the tribes had assembled to behold the everlasting -courage and endurance of these two strong youths. - -As the umpire gave the signal for the game to start, the crowds watched -with keen interest. Su-me-ah-chene and his team played hard and furious -as their opponents were close upon them and after a long and desperate -struggle he and his team succeeded in tossing the tied sticks over the -outer circle of the court, and won the first point amid the applauding -and shouting of the spectators. An intermission for rest is always held -after each point, and Su-me-ah-chene glowing in the first triumphs left -the court, and walked among the maidens to make their acquaintance and -hear their words of praise. As he spoke to many he lingered in a crowd -of up river girls, where his attention was attracted to three dark eyed -beauties, who had come from Cah-ah-man or known to the white people as -Orleans Bar, he at once made their acquaintance and lingered, talking -with them until it was time for him to join his team and play for the -second point. Renewed with strange emotions, something akin to love, -the gallant champion played furious and won point after point, until -the game was finished. He had not lost a single point in the game. -During the intermission of each point, he would seek out the three -pretty maidens, and linger in their company until he fancied himself -desperately in love with one of them. Laureled with fame and wealth, -at the close of the game he proceeded at once to the girls, and walked -with them as they mingled with the departing crowds. Walking at the -side of the maiden he was loath to part with her at all, as he extended -to the three girls a hearty invitation for them to come and visit his -home, in the village of Su-me. They eagerly accepted his invitation -as they were highly honored to get the opportunity to visit him, and -they inquired of him how they would find his house from the rest of -the houses in the village. He assured them that they would make no -mistake in finding the house, as he described to them that there was -a large pine tree standing just in front of his home. There were no -green branches on this tree as it had died a long time ago, and the -small sap-suckers had bored into the trunk of the tree and built their -homes there as they could be seen flying about the tree. He gave them -such a vivid description of the tree, that he assured them they could -not possibly miss his house. The girls were delighted with him and -departed with bright anticipations in visiting the champion in his -home. Say-gap, or the Coyote who lived in his home at the lower western -end of the Su-me village, was near the happy group and over heard -Su-me-ah-chene’s invitation and description of the dead pine tree, so -he planned to entertain the girls himself, that they may not go to -visit Su-me-ah-chene in his home. - -The day that the girls had planned to visit Su-me-ah-chene, Mr. -Coyote moved the pine tree down in front of his house, and when the -girls arrived at the village of Su-me, they began at once to look -for the tree Su-me-ah-chene had described to them. After they had -looked about for a short time, one of them pointed down the hill to -the lower western end of the village, to the tree, and said that must -be the place they were looking for, delighted upon seeing the tree, -they rushed down the hill to Say-gap’s house. Say-gap met them at -the door with a cordial welcome, and asked them in, they all entered -the house and seated themselves while he was planning how he could -best entertain the girls and make himself appear very attractive to -them. He summoned his grandmother and asked her to spread a banquet -for the young ladies, and told her she must prepare the very best of -food-stuffs they had in the house for the evening meal. The grandmother -began to move about in the adjoining room in the rear of the house, -as if she was preparing the food for supper. She had a large basket -of acorn mush already cooked and hid away, so her nephew (he was her -nephew instead of her grandchild) would not eat it all himself, as he -would always eat up everything that was good and let her go hungry. -This acorn mush she kept hid and did not bring it out for Say-gap and -his guests to feast upon. She pretended to look among the shelves for -awhile and fumbled through them, when she at last brought out a large -Indian plate of shrimps, or some sort of worm, that looked very much -like shrimps. She came into the room where Say-gap was entertaining the -girls and began to roast the worms on the coals. The worms would twist -about on the coals, pop and fly all over the house. The girls looked -at one another in dismay, and wondered if this was the best food that -his house could afford, they became very angry and said that they had -been deceived. Rising from the seats they told their host that they now -did not believe him to be Su-me-ah-chene, but he was an imposter. They -fled from the house in a rage and returned to their homes at Orleans -Bar. Say-gap followed them home and kept pleading, saying he was -Su-me-ah-chene, their much admired champion of the “stick game.” This -made the girls more peeved than ever, so they made a resolution among -themselves, that they would not accept Su-me-ah-chene’s attentions or -consider any excuses that he might offer, if they chanced to meet him -again. - -After a few days the girls received word that Su-me-ah-chene was going -to play again at another big meet, so they all agreed to go and see -it as before. At the meet Su-me-ah-chene in his usual good spirits -was animated with glory upon winning the first point, so during the -intermission he resolved to find the three girls and inquire why -they did not keep their promise to visit him, as he felt very much -disappointed. Upon finding the girls he greeted them in his usual good -humor, but they drew themselves up haughtily and refused to speak to -him, as they believed that he was making light of them and having a -lot of amusement among his friends at their expense. As before he won -all the points, and during the intermissions he would return to the -girls, thinking perhaps he could find out what was wrong and win their -friendship again. The girls as before treated him very coldly, and were -so haughty that they would not listen to any of his excuses. Toward -the closing of the game the three girls moved over on Cry-way-ett’s -side of the court, which provoked Su-me-ah-chene. When the crowds -started for their homes after the game, Su-me-ah-chene said he would -go down to the mouth of the river, at Reck-woy village to visit for a -few days, as he had been turned down by the three girls. Upon reaching -the village, a host of pretty girls were glad to meet the much talked -of champion, and all greeted him with a royal welcome. When his visit -ended, he announced to the girls his intentions of playing another game -at Ca-neck with the Cay-way-ett team, and gave them all an invitation -to come. - -Again another game was being held at Ca-neck, for the championship -between Su-me-ah-chene and Cay-way-ett. All the Reck-woy girls were -to be present, and were highly honored to think that Su-me-ah-chene -himself had invited them. Su-me-ah-chene and his team as usual won the -first point and during the intermission for rest he went among the -Reck-woy girls to visit with them. They were all pleased to be honored -with his company and marveled over his great athletic feats, and he -soon fancied that he was falling in love again. This time with one of -the pretty little Reck-woy girls. - -Su-me-ah-chene won every point as he had in the previous games, and -after receiving the cheering congratulations of the Reck-woy girls, -together with the maiden of his choice, he invited some of them to come -and visit him at his home. The girls were pleased over the invitation -to visit him, and promised to visit him in a few days. He described to -them the dead pine tree, where the sap-sucker would be flying about, so -they could easily find the house, which was located near the center of -the village. Four of the girls came to visit the champion as they had -promised, they crossed the river and climbed the hill to Su-me village, -where following his directions closely they easily found the tree and -the house. They found him home, and entered, he appearing handsomer -than ever, as he greeted them with a hearty welcome, and said he was -glad they had kept their promise. He entertained them so nicely that -the time went by quickly, and he was loath to have them depart so soon. -They were having such a splendid time that he suggested they spend the -night at his home, to which the girls readily agreed. The next morning -the girls returned to their homes at Reck-woy, very tired and happy -after being so pleasantly entertained by the young champion. A few -days after the departure of the girls Su-me-ah-chene decided he would -go to Reck-woy and return the visit, and during this visit a romance -developed into matrimony, as he wooed for his bride the pretty maiden -of his choice. After the wedding the proud little bride accompanied -her husband to his home, where she began housekeeping in an elegant -fashion. Meanwhile his rival Cay-way-ett and the maid of Orleans Bar -had married. - -After the wedding of the giants, they were very happy with their brides -only for a short time, and they challenged each other for another game, -to which they both agreed. The multitudes of people had assembled to -witness the big meet as usual, to applaud and praise their favorite -champion. While the two giants were engaged upon the court with their -powerful teams, the wife of Cay-way-ett stole away from the crowd -to the home of Su-me-ah-chene, upon reaching it she entered, and -selected one of the beautiful dresses of Mrs. Su-me-ah-chene and gowned -herself in it. She dolled herself up very handsomely in the dress and -ornaments and seated herself in the seat of honor, as being the lady -of the household. Su-me-ah-chene approached Mrs. Cay-way-ett believing -her to be his wife, as she assured him that she was his Reck-woy wife -instead of the bride from Orleans. Mrs. Su-me-ah-chene saw her husband, -to her great indignation, caress the other woman and at once believed -him to be unfaithful to her. She at once recognized the beautiful -dress that Mrs. Cay-way-ett wore to be her own, and all this leading -her to believe stronger than ever that this strange woman had stolen -the affection of her husband, and that he had allowed her to usurp her -of her household. Believing this all to be true, Mrs. Su-me-ah-chene -assailed her husband to his great surprise, with a hot torrent of angry -words, and fled from him, back to her home in Reck-woy. The truth -dawned upon the broken hearted champion that Mrs. Cay-way-ett had -deceived him in making him believe that she was his wife, and at once -sought his girl bride at Reck-woy, and pleaded at her feet to return -with him to their home at Su-me. But her pride had been wounded beyond -endurance, and she haughtily turned from the greatest of champions, and -the greatest of men, and left his stately form bowed down with grief, -a sense of a deep loss, and the sorrowing presence of loneliness. -Thus the true sweet bride of his affections had been ruthlessly borne -by the wings of fate, away from the love of his mighty manhood. -Grieved and hurt by this great blow, he refused the attentions of Mrs. -Cay-way-ett. This treacherous woman had sought revenge, as she believed -that Su-me-ah-chene had deceived her for his own amusement, when she -first visited him at Su-me, and the Say-gap had followed her to her -home at Orleans Bar. As the wife of the other giant, Cay-way-ett, she -became enamored with the mightiest of athletes, Su-me-ah-chene, as she -remembered he was once her lover. Having lost his love after he became -the champion, she was thrilled with passions for his great victories, -and determined to deceive him. She falsely declared to her husband -that she was going on a visit to her people at Orleans Bar, and he -readily consented to her going. For a time he believed that his wife -was visiting her people, but to his great disappointment he found her -to be unfaithful to the marriage vows, as she was attempting to win the -love and admiration of Su-me-ah-chene. Thus the greatest of men were -robbed of the affections of their young brides, the cheer and comfort -in their homes of fame and wealth, and the love of a glorious womanhood -had faded. The moral of this story is to impress the fact upon the mind -of a young bride that if she is fickle with the love of a great man, -and plans to deceive him, in the belief that she will win a greater -man, and a greater love, she will most likely to her great sorrow lose -them both. Far better to love the truly great, who love you in return, -than to lose that love in plotting and planning, for the greatest who -love you not. - - - - - CHAPTER XXI. - - PEC-WAN COLONEL. - - -Pec-wan Colonel (his Indian name was Me-quin) had been for the last -fifty or sixty years, the richest Indian among the lower Klamaths. -When standing erect he was probably a little over six feet, of medium -build and was very graceful in his movement. He was a fine looking -man, and every inch an aristocrat. He was a descendant of a very -wealthy family on both sides of the house, and his mother was born -in the Cor-tep village, about one half-mile below Pec-wan village. -There was five boys and two girls of his mother’s family, his Uncles, -Aunts, and Grandmother on his father’s side, belonged to the upper -division of the tribe, and they too were a wealthy family. Pec-wan’s -mother was from a family of doctors, his mother and her two sisters -being doctors, his mother was without question the most noted and -prominent woman doctor that the lower rivers had among them, for the -past seventy-five years or more. When she married his father, whom -they called Cor-tep-pish, by his being married to a Cor-tep woman, she -married a man of a very wealthy family, and when her mother and father -died they cut her off, and did not give her any part of the riches of -her own family, but divided it among the four sisters and two brothers. - -She had five children, three girls and two boys, the Colonel being the -third child, and he followed close in his mother’s ways. She would go -out and sit on her door-steps of the front porch, stoop over with her -elbows on her knees, and comb her hair over her face with her fingers, -then rest her chin on her hands, and sit gazing into the distance, and -other ways, thereby causing all to be afraid of her except the Talth -and their families, over whom she had no control. All the wealthy and -slave classes became sorely afraid of her. Whenever the people would -see her sitting thus, they began to murmur among themselves, saying -that she was trying to make some one sick, and that some body would -be sick. If some one should become sick anywhere within a distance of -a number of miles from her, their first thought was that she had made -them sick, and she was the one that could cure them. These doctors -are paid in advance for their services, and when they came after her, -instead of accepting what pay they brought and offered to her, she -would talk with the greatest of shrewdness, comment on the case and -demand of them the most valuable articles which she knew they had, and -would scheme to get all she could. She seemed to have a magic power -to cure, and did cure in most cases as she had perfect confidence in -herself, and gave perfect confidence to the sick one of her ability -to make them well; somewhat on the same principal of the Christian -Scientist among the people of today. But for this pay the doctor has -to cure the sick person, and if the patient should die within a year -from the time the doctor prescribed for them, she is compelled to -give back all that was given to her. This doctor seldom had to return -her fee and gathered wealth in abundance, and succeeded in her shrewd -practice. Taking from her brothers and sisters the entire fortune -that her mother and father had left them, she had power and influence -among her people. She tried to make doctors of her three daughters, -but they became the most commonest kind. She turned nearly all of her -fortune wealth over to her son, the Colonel, and while he did not have -the shrewdness of his mother, he managed in the long run by deaths -and otherwise, to get possession of the greater part of the wealth of -so many rich relations, that he too had power and influence above his -people. His walk, manner and very actions, were very impressive to any -one that met him. He would never eat in a white man’s house, my house -was the only white man’s house he was ever known to stop in over night, -and eat at the table. He was very liberal in his own house, and the -white man has had many meals at his table. Pec-wan Colonel was born at -Pec-wan village, where the Talth lodge is located. - -A full blooded Klamath Indian, born of wealthy parents but of the -middle class, and with all of his wealth and influence could not become -a Talth, therefore he could at all times and on all occasions keep -his place; he knew where he could come in, and where to keep back with -perfect ease. He was closely related to the Talth families, and when it -came to festivals, he could and did lead them all with more deer skins, -silver grey fox skins and other kinds, with enough strings of turk-tum -and cheek to cover the breast of all who danced, besides long and -valuable flints, both red and black and all kind of dancing fixtures. -He always kept a large camp with plenty of provisions, and plenty of -women to cook and wait on the crowds, he was very liberal and fed many. - -He was mean to his slaves and cared nothing for visiting Indians of -other tribes, only his own Klamath people, and to all of these he was -closely related to, far up the river, and he visited them as far up as -they lived. In the large festivals he could draw on the Pech-ic-las, -his relatives, for whatever he wanted to keep him at all times in the -lead. He had but one wife, she was also of a wealthy family, and when -he thought at one time to take another wife she told him plainly, that -there would be no two wives for her, that she could and would go to her -father’s home and not return, so he gave up the notion and remained -with her. - -She was a good woman, very kind of disposition and pleasant of manner; -she never had any children, and has been dead now for about twelve -years. There is a nephew of his named Pec-wan Harry, he married a woman -who lived close to the mouth of the river at Wah-kell village and he is -now called Wah-kell Harry, and they have quite a family of children, -and to him went nearly all of the wealth. He too is a fine looking man -of the same build as Pec-wan Colonel. - - - - - CHAPTER XXII. - - A NARRATIVE OF THE HUMBOLDT INDIANS. - - -The following is a true narrative of the way that the Humboldt Indians -(Way-yets) have been treated and almost exterminated by the white man. -Humboldt Bay being a harbor where vessels could come in and make a safe -landing, was the place where the whites would naturally first make a -settlement, and make a base from which to supply the miners and cattle -raisers, therefore it soon became a town. First it was called Bucksport -and afterwards named Eureka, and the whole surrounding country was at -the first coming of the white man thickly populated with Indians, there -being hundreds of them, and even up into the thousands. These Indians, -the Klamath River Indians, called in their language the Way-yets, -and the country in which they lived or around Humboldt Bay, they -called We-ott. They also had names for the different places, such as -Ar-ca-tah, (Arcata) Per-wer (Eureka), and at times they would call the -whole of the country Per-wer. - -As the whites became more numerous they began to crowd the Indians back -more and more, never at anytime willing to concede that the Indians -had any right to any thing that they wanted, until the Indians began -to rebel at being drove from their homes, where they had lived for -thousands of years. Whenever they made the least resistance, the whites -were up in arms, until finally the Humboldt Indians were moved to a -reservation at Smith River and kept there for a time, among the Smith -River Indians. The Smith River Indians were not friendly with them, not -treating them kindly and many of them died there for the want of food -as they did not know the country and could not gather food supplies. -When some of them would go out to get fish or gather supplies the -Smith River Indians, being jealous of them, would follow and kill them, -and the soldiers would never say a word or reprimand them and only -laugh at them. They had no medicine case when sick and had no way of -treating the sick ones in their way. They had no sanitary provisions -and could not keep themselves clean, which they were strict in their -own homes. The young girls had no rights with the soldiers or white men -and were diseased, and if an Indian made any objection to the white -man’s treatment, they were in return kicked and abused, and often -killed, in this way many of them died at Smith River. - -The Klamath Indians called Crescent City, Caw-pay, and Smith River, -He-na, and all the Indians are one tribe and they call them He-nas, -but sometimes designate the certain part in which they live, by -calling them Caw-pay Indians, So after they had been kept on Smith -River reservation for awhile, they were driven like a lot of hogs, -only with less care as to whether they lived or died, to the Klamath -River Reservation, which extended from the Pacific up the Klamath River -for a distance of twenty miles, extending out one mile on either side -of the river. When they were driven to the Klamath River Reservation -they were treated by the lower Klamath Indians in a more humane way, -as a part of the Klamath Indians were good to them and tried to see -them get something to live on, and would doctor the sick ones, helping -them as much as they could, that is, a certain part of them would. -They kept the ones that were disposed to be unfriendly to the poor -Humboldts from doing them harm, yet many of them died while on the -Klamath. After keeping them for a while the order came to move them to -the Hoopa Indian Reservation, which is situated on the Trinity River, -and comes down the Trinity to its junction with the Klamath River, and -into Humboldt County; so the Humboldts were gathered together again -by the soldiers, and were kicked and clubbed, the children thrown -into boats, and when killed they were cast into the river. While this -murdering was going on, the head men of the lower Klamath Indians, -went to the Humboldts and told them to make a break and run and hide -in the brush, for they might just as well perish in that way as be all -killed by the brutal soldiers. So a good many of them made good their -escape, wandering through the woods and the Klamath Indians picked up -many of them and took care of them for a number of years, while many -of them died from exposure and starvation. I have seen the bones of -quite a number where they had died in the heavy redwood timber, and -the soldiers took what Indians were left to the Hoopa Reservation. The -Indians here did not like them and they had no way to gather provisions -on which to live, and no way to doctor or take care of the sick, no -sanitation by which to keep clean. Once a week two or three pounds -of flour was given out to each family to live or die on. The Klamath -Indians would buy beef from the agent and give it to them to keep them -from starving, and when things became more quiet, the Klamath Indians -took the most of them that they had picked up, and took them to Hoopa, -to their own people, and left them there. After this had dwindled -down to a mere nothing, by the help of the lower Klamaths a few got -back to Humboldt Bay, their ancient home. To finish them up, as they -were having a festival on what is now called Gunther Island, just -north of Eureka, a crowd of six or eight white men, took a canoe and -slipped over there in the night with axes, club and knives and murdered -innocent men, women and children, which nearly exterminated the once -great and numerous tribe of Indians, known as the Humboldts, and by the -lower Klamath Indians, as the Way-yets. One influential Humboldt Indian -and his family, was kept safely at Pec-wan village, by Wetch-ah-wah, -(my own father) and after everything was quiet on Humboldt Bay, -Wetch-ah-wah brought him and his family back to their home, where he -lived peaceably for many years, having died only a few years previous -to this writing. Today there are not more than twenty or less Indians -living, and what are left, have lost completely all their old and -ancient customs and teachings. They never had only the most spurious -ideas of the Talth Order, when they were placed here by Wah-pec-wah-mow -(God), and given their country and language. Sometimes it seems hard to -think of man’s inhumanity, but as sure as the sun goes down, the white -man will suffer for his wicked treatment of the Humboldt Indians. - - - - - CHAPTER XXIII. - - THE ROMANCE OF A WILD INDIAN. - - -This happened during the early years of my grandmother’s life, and -concerns principally a family at Reck-woy village, at the mouth of the -river. On the south side of the river is a village named Wealth-quow, -and at this place the Indians gave a large entertainment, where many -guests had assembled to take part in the dance. This dance is commonly -known in the English language, as the “Brush Dance.” The Indians always -begin dancing these dances after sundown, and sometimes dance until -late at night. Large crowds had gathered at this dance, and among the -guests were three girl friends from across the river at Reck-woy, who -joined the dancers in their usual custom of holding a bunch of brush -over their faces, so no one would know who they were. All the dancers, -both men and women hold the bunch of brush over their faces, after the -fashion of a masquerade ball. While the dancers were making merry two -wild Indians came in and joined them, with the brush over their faces -and nobody knew who they were. When the dancers finished for a short -intermission, the three Reck-woy girls left the room and went down to -the foot of the hill, about thirty yards away where a spring gushed -out of the hill-side. Laughingly they had gone to get a drink of nice -cold water from the spring, and wash their faces in the cool refreshing -water. As they left the house the two wild Indians followed them down -to the spring, and upon reaching it, they sprang upon one of the girls, -named Os-slock-o-may and captured her, covering her mouth with their -hands so she could not scream for help, and the other two girls made -their escape back to the house to give the alarm. Everything being -favorable for the wild Indians, as the thickets grew high and dense, -and the forests being near, they were soon lost in the inky shadows -of the big trees, where they carried their captive. The two Indians -traveled with the girl all night, going in a southerly direction away -from the river, and as they went along through the darkness, she would -take small pieces of her buck skin apron and tie them to the bushes, -thus making a trail which aided her followers for a long distance. When -the alarm was given that Os-slock-o-may had been captured by the wild -Indians, the guests did not dance any more, and all the men who were -able, went in pursuit of the wild Indians, to rescue the girl. They -lost her among the dark shadows of the trees, as they could not find -any trail to follow that night, and the next morning they all started -out in hot pursuit, soon finding the trail she had left, The girl’s -supply of strings had become exhausted and therefore had no means of -leaving any further trace of the direction her captors were taking her. -However, they searched the hills, creeks and mountains for several -days, but never found her trail again, and she was given up to the -wilds, and the procession turned homeward, very sad and heart broken. - -Somewhere in the depths of a dark canyon among the redwoods, the wild -Indians had carried Os-slock-o-may. When they reached their hiding -place, one of the Indians made her his wife, after the fashion of a -primeval wedding. The wild Indians are always very rich in all kinds -of Indian wealth, and this wild Indian dressed his bride in the most -beautiful of Indian dresses, made of buck skin and ornamented with -shells, and lavished wealth upon her. A little son came to their home -in the wilds, of which they were both very proud, and they watched -the little baby grow into a robust, handsome little fellow, who by -nature inherited the ways of his father, as soon as he was big enough -to walk and talk. He would run away from his mother and skip among the -trees, romp among the bushes and seemingly never grow tired of his wild -revelry; he would talk and whistle to himself, and this grieved his -mother very much, as she had tried every plan to subdue him from his -wild romping but of no avail. When the boy was about six years of age, -his mother became very lonesome for her people, and wished very much -to see them again, so one day she summoned up the courage to ask her -husband to allow her to return to her home on a visit, as she said her -folks were mourning for her as lost, having given up hopes of seeing -her alive. He consented to let her go home on a visit, and that she -could take her little boy with her, so they began to make ready for -the journey as it was a long distance, and the country was very rough. -The O-ma-ha (Devil) husband who was immensely rich, dressed his wife -in one of the most beautiful of Indian dresses, and the little boy was -also richly clad, and so they started on their journey to Reck-woy. The -wild man guided and accompanied them until they neared the village of -Wealth-quow, the village from which he had stolen her on the night of -the dance, and here as they came into a small open space over-looking -the village, he parted from his wife and little son, and they crossed -the river and went into her native village. As she entered the village -she was most beautiful to behold, dressed in the most gorgeous Indian -dress, with her little son by her side, and startled friends and -relatives, who had mourned her as dead, greeted her with much surprise -as they had mourned her loss for nearly nine years. Her folks were -over-joyed to find their long lost child restored to them, and with -hearty greetings and a royal welcome, she found herself back in the -village of her birth. With breathless interest they sat listening to -her wonderful tales concerning her life in the solemn wilds, how she -had been carried over mountain and crag, and through the huge forests, -to a strange home in the cave in a cliff of rocks, where one of the -wild men had made her his wife. In this strange cave she had enjoyed -the comforts of a luxuriant home, for her husband was exceedingly rich -and was very kind to her and their child. From her description it -seemed this cave was located at the source of Redwood Creek, which we -call Cho-lu-wer-roy, in a dark canyon, which is perhaps over a distance -of sixty miles from Reck-woy, off in a southerly direction. In a cave -of this dark canyon, surrounded on every side by the giant redwoods, -she had spent nine years of her life, listening to the sigh of the wind -among the trees and strange enchantment of the babble of the brooks -down the rocky canyon. Safe in her cave and lonely, with nothing but -nature and a wild man to comfort her, she had grown more lonely as the -years crept by in her desire to see her people once more. How they -had traveled on their journey back along the creek beds for a long -distance, over high mountains and around sheer walls of great bluffs, -and through the awful calm of dense forests and overhanging thickets, -she had at last reached the home of her birth. Parting from her devoted -husband for the first and last time, she faithfully promised to meet -him again at the close of her visit, and return with him again to the -cave in the wilds. During the first days of her visit she encouraged -her boy to associate with the children of the village. But he could -not resist the calling of that wild nature he had inherited from -his father, and all of his mother’s pleadings proved of no avail in -changing his character. He would watch his opportunity and run away -from the other children and play by himself, among the dense bushes, -jumping and whistling as he would go. His mother gave up in despair in -her efforts to change his ways. - -She remembered the day and place where she had promised to meet her -husband, and return with him to their home, but she refused to go -and meet him at the appointed time and place, as she said she never -intended to return, and had merely made him the promise in order to -get back to her people, and now that she was with them she would never -leave them again. - -He waited in vain at the appointed place as she came not to meet him, -and after waiting a long time he came to the conclusion that she had -made him a false promise, so he crept cautiously down to the river, and -swam across to Reck-woy village, where he knew his wife was staying. -When he reached the other side, he crept up the hill-side and concealed -himself in a dense clump of bushes, where he could look down upon the -house where he knew she was staying, and watched for her. His wife -seldom ventured out of the house, as she was afraid that he would -get her again, so she kept close indoors that he might not have any -chance of getting her away again. One day he managed to attract the -attention of his little son, and he came up to his father and they -talked together, he directed the son to go and tell his mother to come -to him, as he was waiting for her. When the son delivered the message -to his mother, she replied that she did not believe this to be true, -so he returned to his father, telling him what his mother had said. He -immediately sent him back to her, imploring that she come to him, the -mother looked puzzled at the boy, and said that he must be mistaken, -but he said that he knew his father, and pleaded earnestly for her to -return to their home in the canyon. Studying the boy’s eager face a few -moments, she replied by saying that he could choose between her and -his father, he could remain with her, or go with his father, back into -the lonesome wilds. The boy at once preferred his father and bade his -mother farewell. Father and son returned to their hiding place, and -the mother, who had once cheered them in the lonesome wilds, never saw -them again, they had gone out of her life forever, like a dream that -had come and gone, and faded again, with the closing day, back into the -primeval redwoods, where you may see father and son straying together -among the mystic shadows of dream-land mountains. - -When the Indians are dancing for pleasure, such as they did in the -brush dance, and any one wants them to dance faster and harder, they -shout to the dancers: “hal-o-may-yah,” which means dance harder. -In this kind of dancing the word “dance” is called “o-may-like.” -But in the sacred dances, such as the Lodge Dance, it is called, -Wah-neck-wel-la-gaw, and has a different meaning altogether. - - - - - CHAPTER XXIV. - - THE PROPHET WHO FAILED. - - -This Indian was a Smith River, and the Klamath Indians in their tongue, -called him, He-na Tom. In the year about eighteen hundred and sixty -five, this He-na Tom, while living at his home on Smith River, which -is north from the Klamath River, his wife became sick and died, and -he mourned her loss greatly. In the fall he had a prophetic dream, -which caused him to commence a sort of revival among the Smith River -Indians, telling them to destroy everything they had ever received -from the white people, discard all the clothing, houses and in fact, -burn all and everything, and go back to their old Indian way of living -entirely, and in a short time all the dead Indians would come back to -life, to this world. As it happened He-na Tom had a sister, that was -married to a Klamath River man, and they had a family of grown sons and -daughters, and this family lived in a village called Ni-galth, which -is situated on the west side of the Klamath River, opposite the mouth -of Blue Creek, some eight miles down the river from where the Klamaths -hold their White Deer-Skin Dance. So in the fall, after the Klamaths -had finished putting in the fish dam, and the Indians from all parts -of the country had been invited to come and see the ceremony, and the -White Deer-Skin Dance was going on, He-na Tom made his appearance -among them with his sayings, telling them to destroy all their white -man’s goods, burn all the houses that were made in the white man’s -way, and tear down all their Indian houses, but not to burn the lumber -of the Indian houses, thus leaving a clear opening, and for all of -them to bring all their Indian money and wealth of all kinds, and hang -it up in plain view, around him where he was lying, covered with -Indian blankets made of deer skin. He told them to go ahead with the -White Deer-Skin Dance, so when the dead ones appeared, they would all -dance with them and make a big jubilee, and all of them who failed to -comply with his holy orders, and not bring their valuables, that it -would all turn into rock or rocks, and those that disbelieved and did -not come, would themselves turn to rock. He had a great many of the -Klamath Indians of the wealthy class, all of the poor class, and a few -of the high class that was wild and willing to follow, and there was -a lot of valuable property and things destroyed, while the shelves or -tables were loaded with provision for the dead when they came, so they -could eat, dance and all be joyful, while all the white people were -to turn to rocks. Some of the wise ones of the high class, that were -versed in the secret mysteries, hung back saying no, that they wanted -to see. While they were claiming that He-na Tom had gone to meet the -dead Indians, and that he would be back with them that night, three or -four of the doubtful ones went over to where the large piles of Indian -blanket were by a fire, and on lifting up the blankets behold, there -was He-na Tom. They spoke to him, calling him by name, but he did not -answer, his followers claimed that his body was there, but that his -spirit had gone to meet the dead ones. When the old ones who were so -highly versed in the mysteries as not to be hoodwinked, had seen enough -to convince them that there was no truth in it, they shook their heads, -quietly moved back and retired to their camps or homes, saying that -He-na’s prophesies were a fake, and that he was a humbug. As it turned -out, that night He-na Tom slipped down the Klamath River, to the mouth, -and up the coast, back to Smith River, his home. So when the Klamaths -came to gather back their valuables, there was considerable of it that -the rightful owners could not find, and never did get back, which made -many of them very angry. - -He-na Tom’s brother-in-law was afterwards killed, and all of his -Klamath relations were compelled to leave the Klamath River, and go to -Smith River to live for a number of years before they dared to return -to the Klamath again. I have long since found that the Klamath Indians -are bad fellows, for any one to try to play fake on. They have, or used -to have, their wise ones, that watched the different positions of the -planets, at different seasons of the year, and tell of hard winters, -of cold or warm summers, and of different harvest famines. They -sometimes had dreams that they interpreted for good or bad. Other than -this I have never heard of them ever having prophets. - -Since the white race of people, that they found inhabiting the Klamath -when they first arrived there, which we call the Wa-gas, which must -have been thousands of years ago, they do not tell of ever having -come in contact with any kind of a white race, or of any other race -ever coming among them until the present white race came, which we -call Ken-ne-ah. The Klamath River is so inaccessible, winding its way -through high mountains, with no valleys, that to this day it is a wild -country with lots of game and fish. And there never has been a Preacher -of any kind among us to this day. - - - - - CHAPTER XXV. - - TEACHINGS OF THE KLAMATH INDIANS ON CHILD-BIRTH. - - -The Klamath Indians say that a child born at the time the sun is at -the farthest north and on the point which it is to turn back south, -or as the white man counts time, would be in the month of December -and which we count the tenth month, and call Cah-mo, is the worst and -most objectionable time we have for a child to be born, most of them -die young or in infancy, and if they live they are of little use to -themselves or the tribe. A child born in the time in which the acorns -fall, which would be from the tenth of October to the twentieth of -November, and which time or month we call Can-na-wal-at-tow, is the -best or one of the best times, as these children are nearly all bright, -healthy and prosperous, and make the leading ones. While children born -in April, May and June, as we count the time, also make good, healthy -and bright men and women, and also the leading ones. Children born -between the twentieth of July and the first of September, which we call -Cher-wer-ser-a, are weakly and do not live long, most of them dying -young, but if they do live they are foolish and not of any use to their -people. Those that are born in the time the white man designates as -October, May and June, are the ones that receive the prayers of the -mother, grand parent and wise old heads of the tribe, and all look -forward to their being useful to the tribe, particularly those that -are of the high families. The Klamath Indians are a people that are at -any, and all times, praying to the great father of all, and are pleased -when a new baby is born. They take the best of care of the mother in -child-birth, but if a woman brings into the world a child that is dead -or still-born, she is looked down upon and is almost cast aside, and -has a hard time to pull through. If she dies in the struggle, there is -but little sympathy for her loss, and if she lives, she is ever after -called Cam-ma-gay, so that any and all may know her, and if she is -a married woman and has had children and saved them, and afterwards -brings one into the world dead, she is always afterwards called -Quirk-ker-alth. - -In all my life among them I have never seen but few of these women, but -do know some that have met with this misfortune. The Klamath Indians -are the best in the world at handling their women in child-birth, in -the old Indian way. - - - - - CHAPTER XXVI. - - THE WILD INDIAN OF PEC-WAN. - - -This happened at my birth place and about one mile up the Klamath River -from my mother’s birthplace, at Wah-tec village both places being on -the north side of the river. At Pec-wan village, there comes down from -the east and north, a creek that enters into the Klamath River, at -or near Pec-wan village, and is called Pec-wan Creek. This creek has -three forks, the north, middle and south forks, the south fork being -the largest one. The mountain rises to a height of about four or five -thousand feet at the head of the south fork, and nearly the whole of -the country of Pec-wan, is covered with a dense growth of large timber -and thick brush. In this vast forest of timber, there are sloping flats -on the creek, and up the sides of the mountain there is oak timber, the -acorn, from which we make our bread, and which we call pop-saw. In the -Fall, which is the last part of October, and on through the month of -November, sometimes later, there was a family moved back on the south -fork, to a picking place. At these camps they most always have houses, -sometimes they are made of cedar bark and sometimes of boards, but they -are made tight and comfortable, so if there comes a rain they can keep -dry and warm, particularly the women and children. After they had been -there for sometime and had gathered a quantity of acorns, there came -some wild Indians (Oh-mah-hah) around on the outside of the houses, -and as there was quite a number of young men in the camps, the girls -were closely watched by the men, and were not much afraid of the wild -men. The men would go outside and holler at the Oh-mah-hahs to come -into the house, so that they could see them, but they were afraid to -come in, only watching a chance to steal one of the girls, and take -her away for a wife. After the Indians had gathered as many acorns as -they thought they wanted, they concluded to go back to their homes, -but two of the large, strong and athletic young Pec-wans, said they -were going to remain in the camp, and hide in one of the houses. The -rest all got ready and started home, leaving the two young men, who -climbed up to the frame, where the platform is fixed, that they put -the large basket plates, filled with the acorns on, that are hulled, -so as to dry them, over where they make the fire to cook and warm by, -the heat going up through the platform and plates, drying the acorns; -so the young men secreted themselves up there for they could not be -seen, and kept very still. In the evening the Wild Indians came, and -not seeing or hearing anyone, supposed that all had left the camp, -and after spying around awhile, an Oh-mah-hah ventured into the house -and sat down by the fire-place, and opened a buck-skin sack, which we -call ac-gure, and which has sticks inside to act as stays, to hold it -in shape, it being twelve or fourteen inches long, and carry it under -the arm, each one of these wild men had one of these sacks, which is a -sort of a magic wand, and in this, they carry different kinds of herbs. -Some of which are very good for a person’s health, and some act like -magic for poison, and with it they can kill any one they wish. Now this -wild man after sitting down, opened his sack, and took out each kind -of herbs or roots, saying as he lifted each one out, what it was good -for, and after he had taken part of them out and laid them by the side -of the ac-gure, he thought he heard a noise, so leaving his ac-gure -and the roots, he ran outside, at this the young Pec-wans jumped down -from their hiding place, and grabbed up the ac-gure and put the roots -back into it, immediately after this the wild man returned and begged -and pleaded with them, to give them back, but they refused to do so. -He told them they could not use it unless they were taught the art, by -which to use it. Then they wanted him to teach them, but he said he -never would, so they told him they would keep it. After he had begged -and talked for awhile, they started home taking the ac-gure with them, -and the wild man following and pleading in every way for them to return -the sack to him. As they kept on towards home, the Oh-mah-hah told them -if they would return it to him, he would cause any one that they might -wish for, to die, and would give them half of all he had, but they -refused, and kept on until they reached home. The wild man went with -them into the house, and they fed him, and every time they went out, he -went with them. Sometimes they would go for wood for the sweat-house, -and he would follow them closely, always pleading for his ac-gure and -acting so simple, that it seemed this ac-gure was his whole life. They -were determined never to give it back to him, and so one morning they -concluded to make a big fire in the sweat-house, put him inside, fasten -the door, and smoke him to death. They kept the ac-gure, and they say -this family, was ever after, very lucky in getting deer and other game, -as they had the Wild Indian’s devil. - -This is the only time, where they caused a Oh-mah-hah to die, that I -know of. These sweat-houses, are sure an ideal place, to smoke a person -to death in. - - - - - CHAPTER XXVII. - - HOW THE RICH TRIED TO BE A TALTH. - - -I will give the history of one Indian that was very wealthy, who -belonged to the He-na’s. (Smith Rivers) This Indian while yet a very -young man, had by inheritance, been left so much wealth that he felt -there was no part or place, but what he had the right and power to go, -and being closely related to some of the wealthy families of the lower -Klamath, and among the rest to a family of one of the Talths, which -lived at Wah-tec village, close to where the White Deer-Skin Dance -is held. When it came time for this dance, he took with him a great -many of his most valuable articles to use in the dance. He went up to -Reck-woy, the mouth of the Klamath, and on up to Wah-tec to visit with -his relatives, and take part in the dance, by putting his valuables -in. Everything went along merrily to his satisfaction until the dance -was finished at Wah-tec village. The day all was in readiness to move -down to the place where they all make a stop, and only those that have -a high birth are allowed to travel on the lower trail and go to the -place that is held sacred ground, and here, when he was told not to -go, he said, “why I am richer than any one here, I can go any place,” -then when some of his relatives told him to stay back, that he could -go on the upper trail with the others that were rich, he protested -strongly and still persisted in going, but was told plainly that his -riches counted for nothing at this time and place. That with all his -riches, he was of low birth, that his mother and father were married -in the low marriage, and that he was of the He-na tribe, and that he -could give his riches to one that was born right, to take there for -him if he wished to do so, or he could take his riches with him on -the upper road, to be used on up the hill, and at the finishing place. -At this he cowed down like a child and wept, leaving all of his wealth -and started back into the mountains, back to the very highest mountains -where the bear, panther and wolves were plentiful. All alone he went -to where there is a large rock which we call Hah-i-o-claw, and he -remained there for three days singing and praying, then with nothing to -eat he wandered on through the wild timber and brushy country, back to -Crescent City, (Caw-pay) and proclaimed himself a doctor, and always -was known afterward as Caw-pay or Crescent City Doctor and lived to be -old, and all of the old time white inhabitants of Crescent City well -remember this Indian that went by the name of Crescent City or Caw-pay -Doctor. He was an oddity and many are the jokes that the old time white -men, and some of the white women played on him. I am related to him -and knew him well, and the place where he claimed he went to the large -rock, and I will say that it is a wild country, in which there are -plenty of wild animals. I have been on this mountain often and seen the -land marks that were left there by the white race on going north. - - - - - CHAPTER XXVIII. - - THE SLAVES. - - -Among the Klamath Indians there were many slaves, which we called -Ki-elth, when the white man first came to our country. These slaves -came about in many ways. Some were mixed blood of Klamath and Hoopas, -some were all Hoopas, and some were mixed blood of the Klamath and -Smith River’s, and consisted of both men and women, but most of them -were Klamaths themselves. Slavery was brought about by wars, famines, -and contagious diseases. In case of a famine there would be a shortage -of acorns, and no run of salmon in the river for two or three years, -and sometimes longer, when the winters were long and cold, or dry, -with but little rainfall. All the land and fishing places belonged to -the wealthy families, who would gather it all for themselves, leaving -little or none for the poor families, which would leave whole families -hungry and starving. They would go to some rich man’s house and offer -themselves as slaves, and these offers were usually accepted. In other -cases there would be sickness start in a well-to-do family, and often -be a death or doctor bills to pay, and no chance to gather acorns or -fish or hunt until they would be reduced to poverty and become hungry -and offer themselves as slaves to some rich family or some big doctor, -which was most of the time accepted. (This is something like what the -white doctor is doing today among his own people.) Sometimes in war or -fighting they would take them and let them be slaves in other ways. Now -these wealthy families would have very large and commodious houses, -and a house would be full to over-flowing in numbers and all would be -mixed up in conversation, and at the time of eating the slaves were -first waited on, while their own children sat back or helped to attend -to their wants, and they were served with as good as their own family -had, and were treated in a way that made them feel at perfect ease in -every way. Often times when the houses would become too crowded they -would build another house and let them move into it, as these wealthy -families kept close touch with their relations or kindred so as not to -marry those that were their own kindred. Sometimes there were families -that had slaves that were not good to them, fed them poorly and refused -to doctor them. These are not hard to select, as one will hear it -mentioned at all times. I have seen and known many of them that were -slaves and were born of slave parents, and some of these slaves were -so well treated by their masters that they at this time claim kindred -with the children of the masters and the families of the masters are -so tender in speaking to them of it that they do not let them know, -unless they become too familiar or make the claim too bold, when a few, -very few words will halt them in their claim for all time. These slave -children are the kind that are mostly the Indians that are left today, -and trying to make themselves and the white man believe that they -know the true legends of the Klamath Indians, when in truth they do -not know, and what they do know, such as not being allowed in certain -places, and their birth and so on, they deny to the whites so as to -hide their once low standing. - -These slaves were married off, and any and all were allowed to redeem -themselves, to buy their freedom. Many in war times, for bravery and -daring deeds gained their liberty, and after gaining it would be -successful, become rich and buy back their brothers and sisters, or -a part of them that they liked best; and after a long time, by good -marriage, they could get their family back to a good standing among the -people, but they are kept close track of through the generations and -can never get to where one of them can become a Talth and go through -the secrets of the lodge or order. They must be of free born parentage -for all time before they are admitted to be a Talth. By this the reader -can understand that only the learned ones are competent to give the -true legends of their people, just as it is with the whites or other -people. - - - - - CHAPTER XXIX. - - THE WILD INDIAN OF MO-RECK. - - -This happened many years ago at the village of Mo-reck, which is -situated on the north bank of the Klamath River, just below where we -put in the fish dam. Up to within a few years ago there lived in this -village a family named Plats who had three boys, one of which became -sick and died, and in burying him they followed out the old and ancient -custom. - -The house in which the family resided was very old, and the name of -the house was Plats-ah-chene, the boys were called Plats-ots-ene, and -the family was very rich. When the rich bury their dead they often put -more less valuables in and on the grave, and they did in this case. The -sand is put over the grave and kept dry by a board, so they can at any -time by looking at the grave, see if any one has been meddling with it, -or robbing the grave of the valuables, which has been done many times. -So the other two brothers of the dead boy noticed one day that things -did not look just right, and on a close examination they discovered -that it had been robbed, and after fixing the grave they kept watch for -the person or persons that done it, as there was left a part of the -valuables in and on the grave. So early one night as they were sitting -close to the grave, they heard a noise and kept very still, soon they -saw a man moving along like a shadow in the dark. This wild Indian -seemed to feel the presence of the watchers and kept moving stealthily -around, but was afraid to come up to the grave. So finally the wild -Indian (Oh-mah-hah) left and went down to the river and swam across to -the other side, landing just below the Cap-pell village. One of the -brothers cautiously followed behind, telling the other brother to go up -the river on the north, and keep on the old trail, and keep a close -watch and see if the wild Indian tried to swim back somewhere above -Cap-pell, while he took a boat, crossed the river and kept close to -the Indian, who went up the river and swam back to the north side just -below the village of Wah-say. So the brother on the north side went -too far up the river and missed the Indian, so when he arrived at the -village of Ma-reep and took a boat and crossed over to the south side -just below Ma-reep, and remained there on the south side by a large -hollow fir tree, which is called Ta-po, and close to the trail, thus -the two brothers were both on the south side. The Indian on the north -side became afraid and worked his way up the river until he came nearly -opposite Ca-neck, and then swam across to the south side again. As he -was dodging from tree to tree, as was the way of these wild Indians, -he came up to the large fir tree. The brother that was in the hollow -of the tree made a quick grab and caught him with a firm hold, and as -he was wrestling with him the other brother came to his assistance -and together they held and tied him fast to the fir tree. This Indian -was painted all black with some kind of a mixture of pitch and other -ingredients. He begged to be let loose and offered to give them half -he had, also if they had any enemies to tell him and he would cause -them to become sick and die. This Indian had the ac-gure sack which he -carried under his arm but refused to give it to them, telling them that -they would soon die as they did not know how to handle it, and he would -sooner die himself than tell them how to handle it. So the two brothers -left him tied to the tree after trying to persuade him to give them the -sack, and in the morning they went home, thinking that their folk might -become alarmed at their long absence. Upon their arrival they told -what they had done, and after eating they went back to the Indian and -began another bargain with him. At this he agreed to give them all the -wealth he had if they would let him go, but he still refused to give up -the ac-gure sack, as it contained poison, and a charm which they could -never use unless he told them how, and this he would never do. So they -finally agreed to take his wealth and let him go, so he led them to his -home which was west and south to a place on Redwood Creek, where there -was a cave in a clump of large rocks, some twenty-five miles from their -home. When they went into this cave-house they found that he had great -wealth stored there, and they took it all home, leaving him there with -his ac-gure to gather up more wealth with, and he was never seen again. - -The Klamath Indians never kill these Wild Indians, but in many cases -where they had caught them, they most always found that they were rich -by robbing graves of wealthy people, and that they always had the -ac-gure. The wealth that these two Mo-reck Indians received from this -Wild Indian made the Mo-reck village so rich that it never afterwards -had to ask help from any one to carry their part through any of the -great festivals. These Wild Indians are evidently a former part of our -own cast-off people and of late years have entirely disappeared and the -Indians are wondering what has become of them. Some think they have -gone back into the tribe in other places or went out and mixed with the -present white people so as not to be known by them. - - - - - CHAPTER XXX. - - HOW A COR-TEP GIRL HAD HER WISH GRANTED. - - -About sixty years ago there lived a girl in the Cor-tep village by the -name of Mee-cher-us-o-may, and her parents urged her to marry a young -man who lived farther up the river at the village of Mor-eck. (I have -forgotten his name.) The girl did not like the man, yet her parents -kept urging her to marry him against her will. There was two of her -girl friends that was going down the river to Reck-woy, so she got -into the boat or Indian canoe with them and started down the river. As -they glided along Mee-cher-us-o-may kept wishing that some wild animal -would take her, kill her and eat her. When they got to a place called -Hay-way-gaw they all camped out on the bank of the river, back some -twenty yards or more from the waters edge. The canoe was pulled up on -the sloping sand so as to make it safe for the night, then they made a -fire, cooked their evening meal and then talked until it was time to -go to bed. All this time Mee-cher-us-o-may was wishing some harm would -come to her. The three girls made their bed for the night so that all -three could sleep together and when they went to bed Mee-cher-us-o-may -slept in the center, so all went to sleep. In the morning she was -missing, she got her wish. She had been taken from between the other -two girls, and on examination they could see very plainly where a wild -animal had dragged her over the dry sand, down to the edge of the -water, into the river and disappeared with her, and she was never seen -again. They thought an animal of the leopard species took her as some -of the animals have been seen a number of times on the lower Klamath, -and the Indians are very much afraid of them. This happened when I was -a little girl. - - - - - CHAPTER XXXI. - - OUR TOBACCO. - - -The white race of people that the Klamath Indians found in this land -had a weed they called tobacco, which we call Hah-koom, and taught them -to use it by smoking it in the pipe and to cultivate it by selecting a -proper place, pile brush over the ground and then burn it, which would -leave the ground with a loose layer of wood ashes. Over this, while the -ashes were yet dry and loose, they would sow the seed and protect the -crop by putting around it a brush fence. From year to year they would -select from the best stalks seed for the next year and at times to hold -the seed for a number of years if necessary, for if kept properly it -will grow after being kept for a long time. The only thing that will -bother or destroy the crop of tobacco is the deer and they often jump -over the brush fence and eat every part of the crop, even to the roots. - -When an Indian takes his pipe to smoke he inhales the smoke and keeps -it in his lungs for ten or fifteen seconds and then blows it out -through his nose mostly, some through the mouth and then he gives a -slow grunt, saying a few words in a plain audible tone. These words -are to the Wa-gas the white people we loved so well, wishing that the -Wa-gas, would give them good luck, long life, that they could see them -come back or that they themselves could go to see them and be with -them, and many other kinds of wishes for the Wa-gas. The old women -doctors use tobacco very freely and have pipes that hold a handful of -tobacco at a single smoking, and they ask the Wa-gas to give them good -luck in curing a sick person. The doctors are about the only ones of -the women that smoke. The Indians have the most complete control over -themselves and can smoke one, two or three times a day, or quit for a -week or longer without a murmur. - - - - - CHAPTER XXXII. - - OUR MERMAIDS. - - -The Klamath Indians tell of the Mermaid that they said could be seen at -night come and sit on a rock out in the middle of the river, at a place -called Ca-neck. This rock is in a rocky and rough place in the river, -some thirty miles up the river from its mouth, and some nine miles -above where the White Deer-Skin Dance is held. This rock is in the -middle of the river and the water in the summer time, at the low stage, -just covers the top of it. On each side are whirls and eddies which the -Indians have used for fishing with dip nets for many generations. There -was never more than two of these Mermaids seen at a time, but they have -been seen many times in the generations gone. They had very long hair, -and were half fish and half women, but it is not known whether they -were male or female. They looked like women and would sit there combing -their long hair for hours at a time, and as they went away one could -see their long hair floating in the water. The Indians say that for -the past twenty years or more, they have not seen them and think they -have been washed away, or that the river has been filled by the gravel -and debris from the mines, which have destroyed them. They also say -that they never had any fear of the Mermaids, but looked upon them as a -freak of nature. They could see them plainly in the summer months while -fishing, when the moon was full and sometimes they would be only a few -yards away from them. These Mermaids we call Squerth-tucks. - - - - - CHAPTER XXXIII. - - FAIRY TALES - - - THE WOMAN OF SIN. - -Hundreds of years ago a young man and his wife resided at what is -called Tu-rep village, which is located on the south side of the -Klamath River about six miles from its mouth. The Tu-rep bar on the -river is very large, consisting of fifty or a hundred acres of rich -and productive soil. This man’s wife before her marriage belonged at -the Si-elth village, across the river from Tu-rep on the north side. -They lived very happy together for a number of years, he being very -kind to her in every way and never spoke in a cross manner at any -time. As the years went by he began to drift away from her and their -home, neglecting her more and more. It seemed that a soul affinity had -come into his life, a woman at the Reck-woy village, at the mouth of -the river, was enticing him away from his wife and home. He found a -resistless charm in her serpent-like arms, and as the days went by he -would tarry longer in her company and he would be loath to part with -her at all. At last his wife was being left alone so much and neglected -that she became suspicious that another woman had robbed her of his -love. She found her suspicion to be true as her husband was now giving -all of his attention to the woman at Reck-woy. The wife became very -sad and broken hearted over her husband’s actions and unfaithfulness, -and went about her work in a dispirited manner and her attitude and -appearance became one of profound sadness. In company she always -seemed down hearted, as the same sad look was always upon her face, -making her appear to the visitors as wretched and lonely. - -As the miserable wife spent the lonely days at Tu-rep village, the -people decided to give a large entertainment a host of guests gathered -to make merry. Among the crowd was a man from the Ur-ner village, which -is nine or ten miles up the river at the mouth of Blue Creek. During -the entertainment the Ur-ner man was attracted to the lonely Tu-rep -wife who appeared to him to be very sad and lonely in the midst of such -gaiety. He came over to where she was seated and began a conversation -by exchanging a few remarks. He thought he might be wrong in addressing -her so boldly, and started to walk away but something stirred his inner -emotions strangely, so much so that he could not resist the temptation -to return to her. This time after a few remarks he summoned up courage -to inquire into her troubled life, as he said she seemed very lonely. -Deeply impressed by his winning manner and kind words her confidence -was easily won and she readily related to him her unhappy marriage and -how unfaithful her husband had grown. He at once became more interested -and listened patiently to her story of sorrow, and with his sympathetic -words of comfort, strange emotions that had long been dead within her -breast thrilled into life once more. She had become a victim of his -beguiling words of comfort as he drew her into his arms of passionate -love. Alone and together they planned a secret meeting place that her -husband and the village folks might not know of their clandestine -meetings. - -When the Tu-rep husband would go down the river to Reck-woy to bask -in the love of the woman of his affections, his wife would wait until -the darkness of night had cast its gloom over the village, when she -would creep carefully forth from her dwelling and meet her lover. She -had a long way to go up the Tu-rep bar from her house, and each step -she would take, she would cover her foot-prints with stones. In this -manner she would cover her tracks over, for a distance of at least one -mile along the river bar and when she reached the upper end of the bar -she would step out into the water, and as before she covered over her -tracks with stones until she stepped into her lover’s boat. The Ur-ner -Indian would come across the river from the opposite bank and take her -into his canoe and paddle back to what is known as Stah-win bar. This -is also a large bar covered with huge redwoods. Together they would -wander into the inky blackness of the huge redwoods where they would -enjoy each other’s company until a late hour at night, when the Ur-ner -man would again take his soul affinity into his canoe and return her -to the upper end of Tu-rep bar, where she would leave him and proceed -down the bar to her home, as before covering over her foot-prints with -stones. She held these clandestine meetings with the Ur-ner Indian in -that manner every time her husband would leave her and go to Reck-woy. -After a while her husband became suspicious of her action, as when he -returned home at night he never found her at home, yet he was very -kind to her. He made every attempt to trace her footsteps but they -were always lost upon the bar and all his efforts were futile. At last -in desperation he made up his mind to try other plans to detect her -mysterious whereabouts. He would start down the river on a pretence -of going to Reck-woy, but would hide where he could see his wife’s -movements around the house. This was kept up for sometime but he could -not find out which way she had gone, but in his earnest endeavors -to discover her whereabouts, one night he saw her covering over her -foot-prints with stones as she went to meet her lover. Her shame and -sin was at last discovered in spite of all her efforts and precaution -to hide her disgrace from human knowledge. This covering of foot prints -with stones is called in our language, “Way-nah-mah way-lap-po-lah -hah-elth-werm-chelth,” which means covering the tracks of sin and -shame with stones. To this day there can be seen at Tu-rep bar in the -summer months when the waters of the river is low, the rows of stones -that this sinful woman used to cover up her foot-prints of shame, and -they stand out in strange relief along the waters edge where they were -supposed to have been placed centuries ago by the woman of sin. The -Indians point to these stones as a warning to all married women that -no matter how secretly they sin against the marriage vows, they will -be discovered sooner or later, and their sins will be reflected upon -them throughout their lives. The moral of this story is to keep women -from sinning and when they are tempted into sin that they are forever -burdened with the heavy stones of disgrace that points to their sins -and time cannot efface it. - - - WHAT HAPPENED TO TWO MA-REEP GIRLS - -A number of generations back there lived in Ma-reep village a man and -his wife with their three girls. The oldest of them was a good dutiful -child, helped her mother in every way she could, while the other two -were naughty, idle, cross and pouty. When it came time for their -meals the oldest would eat and act like a perfect lady but the other -two girls always kept up their naughty ways. They would go away in a -corner and pout for more of this or that thing, and their mother kept -telling them that if they did not stop being naughty, and act in a -better manner and eat their meals properly, that a big owl would come -and carry them off. They kept on until one night sure enough, a large -owl came and took them and carried them about a mile down the river -and placed them on a large, high rock, where they could not get down. -They sat there and turned to stone, and are sitting there to this day -and look like two little girls sitting up there. This rock we call -Hoaks-or-reck and Klamath Indian mothers have been pointing to these -two little stone girls, telling them this fairy tale to keep them from -being naughty and to have them conduct themselves in a good, mannerly -way. This rocks is close to the river on the north bank at the lower -end of Ma-reep Rapids. - - - THE ADVENTURES OF A COYOTE. - -Long ages ago a Coyote with his family resided at He-melth, which -is a place on the Klamath River that is famous in Indian lore. One -lovely day in early spring Mr. and Mrs. Coyote with all their children -journeyed over the hills of the Klamath from He-melth to a place on -the mountain side known as On-a-gap. This was a place where they went -annually to gather green grasses upon which they would feast during -the spring months. The family was camping out and having a good time. -They kept on moving toward the mountain top when there suddenly came -quite an unexpected snow storm, the weather turned freezing cold and -Mr. and Mrs. Coyote did everything possible to save the lives of their -children, but of no avail. One by one they perished in the cold snow -as it kept snowing and falling very fast. The fond parents were left -desolate and grief-stricken in the gloom of the storm, as they never -could call back their loved ones. (The Coyote we call Say-yap.) As -they laid the little bodies in their graves of snow, Mr. Coyote grew -desperate over his great loss, and determined to seek revenge against -the Sun. The Sun, he argued, heartlessly murdered his children, because -it had refused to shine and give them warmth, so he started out at -once upon one of the longest journeys ever made by any living animal. -He chased the Sun over mountains, hills, through canyons, across vast -plains and valleys, and past rivers and lakes, until he at last came to -the ocean. Here he lost it, for it sank into the waves with a mocking -laugh and left him standing alone upon the shores of darkness. Darkness -closed around him with its mighty arms and he stood there on the shores -of the restless ocean for several minutes in utter despair. Weary in -body and limbs, and sad at heart for his great loss, the truth flashed -upon him that he could never in this world get his revenge, as the -being of his wrath was swift in its flight through space. Thus on the -shore he stood, when he suddenly turned his back on the west with a -kick of contempt in that direction, where the Sun (his great enemy) had -sank. In silence he gazed towards the east and then away towards the -northern horizon, and there in the far north he saw a more pleasing -scene where he buried his great burden of sorrow. While he still stood -there gazing he saw the seven stars winking down through the heavens -at him, and they kept winking for him to join them. Suddenly he felt -himself rising from the earth as if he had been transformed into an -Angel with wings, and he rose far away to the Kingdom of Heaven. Up -he soared, ever up, until he was at last flying among the seven stars -and when he reached them, he began to dance and sing, as they were all -girls and also sisters. They asked him not to keep on singing as they -said he did not know how to sing properly and said they would teach -him how to sing, so he could join them in some of their songs. So he -became flattered to think that the sisters were taking so much interest -in him and he became very vain at once, as some narrow minded people -do, when they become associated with a superior circle. He was rather -enthusiastic now, to think what a good escape he had made from the -cruel earth to a beautiful abode in Heaven. He flattered himself so -much in his wild enthusiasm that he thought himself very wise, and he -would display some of his talent before the sisters. As they offered to -teach him he replied to them, “I can sing beautifully; I used to sing -for my wife and children down on the earth, they always said my voice -was good and I believe I know a good deal about singing, and do not -need any training. So never mind girls about teaching me for my voice -is just splendid and I can sing perfectly.” The sisters looked at each -other and felt very disappointed to think that the Coyote persisted -in knowing all about the fine arts, when he practically did not know -the first step. After some persuasion they decided they would never -be able to teach him any of the fine arts of singing, for the stars -of Heaven were much different from those on earth. They reasoned too, -that perhaps he was out of his natural mind, after traveling so many -millions of miles through space. The sisters replied as good naturedly -as they could: “very well kind sir, we are deeply grieved to find that -by our billion of years of experience and knowledge we are not able -to teach you anything, and you may proceed as you like.” The Coyote -began to dance and sing again among his friends until he grew very -tired and when he could no longer sing and dance he began to talk to -them in a broken tone. His head grew dizzy as his mind wandered from -the songs and drifted into thought about himself. He kept repeating -the words as he danced until he lost his pipe, tobacco pouch, belt and -deer skin trousers, which caused the sisters to smile and wink among -themselves. They tried to persuade him not to talk so much but he kept -right on and would not heed them. They became very weary and bored -over this stupid nonsense and the elder sister said they would join -him in his revelry. One on each side of him took his hand in theirs, -formed one large circle and began to dance and sing around him. They -dragged him faster and faster until they whirled him as fast as they -could go. His poor head was in a dizzy whirl and he began to fear for -his safety, not knowing when they would let him rest, as it seemed they -had been whirling him for centuries. They might go on whirling him for -a thousand years, and he felt so famished and weak that he could not -endure this treatment much longer. “Ouch!” he exclaimed in a terrible -voice, “I say girls I cannot glide your fast whirls any longer, I am -afraid I will fall down in a heap and die, or else my bones fly to -pieces.” “So you shall fall in a heap Mr. Coyote,” exclaimed the girls -in a loud chorus, “down with you to the earth from whence you came, as -you are not a bright pupil here in heaven. Up here you must be very -brilliant and you have always been stupid enough to think that you -knew it all. We are weary of your revelry, so farewell, we wish you -many happy days down on the earth and again we say farewell,” and they -pushed him down from his place in Heaven. He fell so rapidly through -space that he found it impossible to keep himself together and the -bones of his body fell to pieces and went flying and whizzing in each -direction, but some how they managed to fall in a heap at Ca-neck, -which is a very ancient village and the most famous among my people for -stories, as so many wonderful tales begin there. The Coyote’s bones -laid bleaching in the sun for a short time near this village when a -heavy rain storm caused the river to overflow its banks. The rising -waters of the river took the Coyote’s bones and carried them down to -the mouth of the river at Reck-woy where they were washed upon the -sand beach. After being planted there in the sand for several days, a -slender shoot sprang up and unfurled its green foliage above the sand. -In time this slender shoot grew into a tall alder tree and the Coyote -and his bones were now transformed into a tree. One day an old woman -with her wood basket on her back and a stone hatchet in her hand came -along the beach looking for some wood. She took a great fancy to this -alder tree as she thought it would make good wood for the fire, it was -just the kind of a tree she had been looking for, for some time, and -was pleased upon finding it. So she began to chop it and to her great -surprise the tree sprang from the earth and vanished in a flash and -then took up the shape of a Coyote which stood before her. “Ouch!” he -yelled in a loud voice, “go away, old woman, how dare you cut me to -pieces like that?” The old woman became more frightened than ever, as -she dropped her hatchet and ran for her life back to the village. She -could not find any reason for such a strange encounter and came to the -conclusion that it was some of the Indian devils trying to frighten -her. The Coyote, to his great relief, was once more in his own natural -body and he set out to travel upon the earth again. He ventured to the -rabbits as he had a desire to visit them. Upon reaching the rabbit’s -home he found Mrs. Rabbit away and only her small children there, upon -entering the house he asked the children to give him something to eat -as he was very hungry, not having had anything to eat for a long time. -The children were too young to understand what he was saying and all -of them became frightened and ran out of the house. When they were -all safely outside they set fire to the house in hopes of burning the -Coyote to death, and he was busy inside, going through the shelves -looking for something to eat. But as fortune favored him this time he -heard the flames crackling in time to make his escape from a dreadful -death. After his narrow escape he decided to go and stay with his -grandmother at Weitchpec and he journeyed slowly up the river until -he reached her home. As soon as he arrived there he had a long story -to tell her, he said he was almost dead from hunger, as he had been -on a long journey without any food and asked her to cook the best she -could afford as he needed it to build up his strength again, and he -also informed her that many of his cousins were coming to visit her. He -explained to her that he had left them a few miles down the river to -camp for the night and they had sent him ahead to tell her they were -coming and for his grandmother to prepare a feast and be ready for -them. She told him there was nothing to eat except Tur-perks, which -are blighted acorns that fall to the ground and are worm eaten, that -she was sorry for her guests but it was the best she could do. She at -once set about cooking great basket-fulls of the tur-perks, as she -never doubted but what her grandson was telling the truth. When these -were cooked she placed the baskets on the table before the Coyote, -never doubting but what he would leave plenty for his cousins to eat. -She never dreamed that one small being could eat so much at one time, -and was greatly disappointed and humiliated when she found that he -had eaten all the acorns, even licking the baskets clean and dry. As -he finished this large meal he heaved a sigh of relief, as it was the -first meal he had eaten for over a hundred years, just how long ago he -first left the earth to go to Heaven he could not remember. His cousins -were not coming, he just wished to deceive his grandmother, that she -might cook a great quantity so he could feast by himself. He deceived -her for the first time very cleverly as she did not doubt the story -of his cousins coming. After this meal the Coyote called to her and -said, “I am going to fish tonight and if my luck is good our baskets -will be filled by day-break, now my dear you may cook tonight another -large quantity of tur-pecks and tomorrow I will help you prepare the -fish for cooking as I think my cousins will arrive at sunset. His -grandmother still believed his story to be true but she was very tired -and after he had gone to fish she decided to go to bed, thinking she -would have plenty of time on the morrow to cook the tur-pecks for the -cousins, as they were not coming until evening of the next day. When -the Coyote reached the bank of the river he did not even pretend to -fish but jumped from boulder to boulder and bruised his head and face -as much as he could. Some time in the night he returned and repeated -to her a pitiful tale of how some one had attacked him and given him -a severe beating—of how some of the other people would not allow him -to fish, etc. She listened patiently to his tale of woe and realized -for the first time that he was telling her falsehoods. After he had -finished his story she became very angry and gave him a severe scolding -for being so deceitful. The Coyote did not stay with her very long as -he wearied and annoyed her so much she planned to get rid of him. One -day she hired a young man to take him across the river to the village -of Peck-toolth where she instructed him to camp for the night. That -night after dark the young man asked the Coyote to sleep at his feet, -which the Coyote gladly did as he was somewhat tired from tramping -through the woods that day and he was soon fast asleep. Then the young -man quietly left the bed and rolled a log in the place he had been -lying in. He did this to deceive the Coyote when he awoke, as he would -most likely see the log and think he was still sleeping there, then he -hurried away and left him asleep and alone at Peck-toolth. The Coyote -woke up during the night and looked about him and soon discovered the -log and that the young man had left him alone. He jumped to his feet -hastily and ran down to the banks of the river, and when he arrived -there he saw the young man standing on a high rock on the opposite -side of the river, he yelled until he was hoarse for him to come over -in his canoe and take him across to his grandmother’s. The young man -refused to help him which made him very angry and he called him all the -names he could think of and begged him in a pleading manner, but of no -avail. At length the Coyote became so enraged that he yelled at the -top of his voice that he would murder him if he ever reached him and -he seized a sharp stone and ran up and down the river for a long time, -swearing as fast as he could utter his words. The man stood still -on the rock with a mocking smile on his face and watched the frantic -efforts of the Coyote, when he thought he was getting pretty tired the -young man called out to him to swim across the river, he dared him and -said it was easy to swim across. The Coyote at once took up the dare -and plunged into the river and began to swim with all his might as he -was compelled to swim against the current. He was almost successful in -getting across when the young man shouted to him to look back across -the river as there was something coming down the bank. The Coyote was -foolish enough to look back over his shoulder, and as he did so the -strong current swept him back on the same side he started from. He -immediately made another desperate attempt to swim the river. He swam -and swam, fighting against the strong current until he became exhausted -and it was impossible for him to swim any longer. Realizing he would -soon drown he called again and again to the young man to rescue him a -boat, but the other stood immovable on the rock and calmly replied, -“I cannot help you for your last day on earth has ended.” The Coyote, -crying the mournful wail of death, sank into the waters of the river to -rise no more. - - - A BEAR STORY. - -Many years ago the Indians were warring among themselves at the village -of Hop-paw, near the mouth of the river. A portion of them whipped the -others and those who were defeated in the battle moved away from there -and went back in the mountains to live, while the victorious warriors -also left the Village for a few days’ stay at a place known as Si-alth. - -While the Indians were all away, a bear strayed into the village and -went into one of the Indian houses where he discovered a very large -basket filled with beautiful Indian dresses and strings of Indian money -and other Indian ornaments. He was very happy when he discovered this -basket and began to take the things out and look them over carefully. -As he came to the dresses he would try each one on and then dance, but -he could not seem to find one that suited his idea of fashion. He kept -on throwing the dresses aside as he pulled them off. He wanted one that -rattled as he danced. At last he found the one he wanted, for when he -put it on and danced the shells began to rattle, as there were a great -many on the dress. As he danced, to his great delight, the shells rang -like music in his ears, and well satisfied with the dress he pulled it -off and put it back in the basket with all the other articles. After he -had finished storing them away in the basket he began to tear up the -earthen floor, and scatter things all over the house. After doing all -the damage he could he shouldered the large basket and started for the -woods, and traveled some distance to a large hollow redwood tree. He -decided to stop here and put on the dress with many shells and put it -on, and began to dance and sing, having a glorious time all by himself, -as he had no comrades to join him in the fun. This is the song he sang -while he danced: Ho-wen-ah-a, ho-wen-ah-a, nah-hay, nah-hay. After he -had danced for some time, he became so tired that he could no longer -sing. The dress began to weigh so heavily upon him that he became -exhausted but he managed to keep on dancing, he loved to hear the music -of the shells as he danced about. - -After visiting for several days at Si-alth the Indians returned to -their homes at Hop-pow. When they reached the village they discovered -that everything had been turned topsy-turvey in one of the houses, and -that the large basket of Indian dresses were missing. They at once -suggested that some of their enemies had returned while they were away -and stolen the things, and they all followed in hot pursuit to recover -the stolen articles. But they could find no trace of them, and in -despair gave up the chase. Some of them made a closer inspection of the -house and this time they were sure they saw bear tracks in the soft -ground. The Indians now followed the bear tracks closely, which led -them to the large redwood tree, and as they approached it they could -see that it was hollow and had a large roomy place inside, and glancing -in they saw the bear dancing, dressed in one of the dresses. One of -the smaller boys became tired watching the bear and asked if he might -go up near the tree and the older Indians decided to let him go and -asked him to try to get the dresses away from the bear. The boy agreed, -and went up until he was afraid to go nearer. The bear’s attention -was now attracted to the boy, and he saw at once that the Indians had -discovered his hiding place, and stopped dancing and left the tree, -carrying with him the Indian dresses, determined to take them to his -own home, which was in a tree top near by. This tree was hollow up its -trunk and in the top of this hollow the bear made his home. He tugged -with all his might at the huge basket but it was so large he could not -pull it through the hollow to his nest, and when he saw that he could -not pull it through it made him mad and he tried to dig the tree up by -the roots. He dug so rapidly that he soon found he had dug a cave under -the tree, and being fatigued from his strenuous efforts he seized the -basket and pulled it after him into the cave. Once in there he thought -himself secure from the Indians. As the bear disappeared into the cave -with the basket, all the Indians ventured up near the tree, they began -talking as to what they would do, being very anxious to recover the -things as it meant a great loss of riches if they could not recover -them again. They finally agreed they would kindle a fire at the mouth -of the cave and smoke the bear out of his den, so they gathered up a -large pile of wood and dry branches and made a fire. The Indians lined -up ready for him when he came out. The owner of the articles was an old -man and he took his place near the cave, with his bow drawn, ready to -shoot the bear, but his arrow did not wound the bear fatally and the -bear seized him and crushed him to death. The enraged bear then turned -upon the other Indians, but at last he sank to the ground riddled with -arrows. They recovered the basket of dresses and returned home in a -mournful procession, for one of their members had departed to the -spirit land. The bear in his wild revelry had also lost his life. - - - THE WOOING OF ROBIN RED-BREAST. - -Long centuries ago before the world was inhabited by very many -people, Robin Red-breast lived as a handsome young man by himself in -a magnificent mansion on the Klamath River. This skeptical young man -always laughed mockingly at the suggestion of matrimony, as he was very -rich and kept many servants about. In fact he kept a servant for each -room of his splendid mansion. - -He would often go by himself on moonlight strolls by the river or walk -in the sunrise in early morning through the woods. The young maidens -would catch a glimpse of him as he passed their windows, or as they -peeked from out the bushes at him, admiring all the charms of his -physical manhood. But proud young Red-breast would walk haughtily by -them whenever he chanced to meet them and positively refused to accept -any of their attentions that they were so eager to bestow upon him. -Every maiden that chanced to catch a glimpse of him imagined herself in -love with him, and her lonely heart would invariably yearn for his love -that he might make her happy. - -The laws of olden times were very different from the laws of today. It -was the rule then that when a young maid fell in love with a youth, it -was her place to go and call on him first at his home, also to propose -matrimony, unless the young man preferred to do so himself, then it -was proper that he should. This was true in the case of Red-breast, as -in the days of yore, when a young man returned a woman’s affections he -would accept her love and make her his wife. And if he did not return -her affections he would refuse to consider her proposal of marriage. - -Many young ladies called each day at Red-breast’s home, seeking the -loving devotion that he might bestow upon them. He always kept a door -usher to announce the arrival of any young lady that would call to seek -his acquaintance, and desire to unite her fortune with his. The later -was usually her purpose in view wishing a private interview. Red-breast -gave strict orders to the usher not to admit any young lady that might -call inside the door of his mansion, and besides he could never show -her into his presence without consulting him first. When the usher -would announce to Red-breast that a young lady was at the door wishing -to interview him, Red-breast would always ask the kind and color of her -dress, if the usher replied that she wore a suit of teach-ah-me-tah, he -was told to send her away as he did not wish to see her. - -One by one the girls came to the mansion in hopes of securing an -interview, but to their great disappointment they were all turned away -from the door. One can imagine how many poor broken hearts followed -each other as they had been dismissed from the door of love to go forth -into the lonely world to weep. Some of these girls were foolish enough -to shut themselves in dark cells, that they might never be seen by the -man who ruined their hopes of a happy wedded life. Other compassionate -souls threw themselves into the sea, that their early sorrows and -disappointments might be ended forever. Poor deluded girls, if they had -only known how little Red-breast cared for their miseries and how he -mocked them in his mansion they would never even have considered him as -worthy of notice. However, many of the girls were not so foolish as to -destroy all their future happiness but forgot the mocking Red-breast -and sought other lovers whom they married and were very happy. - -It had now come to pass that all the girls in the world had called at -the mansion of Red-breast for the purpose of wooing him for a husband, -except one. All these girls had agreed among themselves that each take -their turn in calling upon Red-breast until he selected one of them for -his wife. Now all the girls in the world had called with exception of -one, and all the other girls were restless and wondering what her fate -would be. She was a sweet young thing with cheeks as red as cherries, -eyes that sparkled like dew-drops and hair that hung in ringlets. It -was an ideal Autumn morning when this maid called at Red-breast’s -mansion, the madrone berries were ripe and hung in crimson clusters -from the branches of the tree, filling the atmosphere with a dewy scent -of sweetness. Heaven and earth seemed blending together and then fading -away into the melancholy shadows of Autumn. Such was the appearance of -the surrounding world when this shy sweet maiden came tripping lightly -up the long wooded avenues to the door of Red-breast’s mansion with -her heart all a flutter. The usher greeted her with a pleasant “good -morning,” as her appearance was very stunning, and he bade her wait -at the door until he returned with his message from his master. Upon -announcing her arrival the haughty Red-breast said, “ah! I don’t care -the snap of my fingers for the prettiest and sweetest maiden that ever -walked the earth, it is not for her love and companionship that I care, -but for what she might wear, her beautiful gown if it is made of the -right material is all I want. I say again that they are all foolish -young things to seek my love, for I have none to waste upon them, it -is all concentrated upon myself and no one else.” Then he asked the -usher the same question, as to what kind of a dress she wore. For the -first time the usher replied that she did not wear a dress of the -teach-ah-me-tah like all the other girls had worn, but she wore a gown -of pretty red, bedewed with clustering ornaments of its same gorgeous -hues. My! exclaimed Red-breast, you can show her in at once, and he -jumped to his feet in delight, his eyes sparkling with false pride. Go -tell her quick that she is the only girl that ever had the honor to be -admitted into my presence. Now I will woo her with all my heart and -flatter her very soul away for the purpose, but not for my wife you -know. You know what I am, so mind you don’t put her wise. Poor little -girl, poor little foolish girl, it is a shame to treat her so cruel but -I cannot help it when she wears such a tempting gown of red, red at -last, my favorite color, and that color I am going to have. - -A minute later a sweet shy maid of scarce three seasons old was ushered -into his halls and the magnificent apartments in which she stood before -Red-breast. Her heart had ceased to beat for a few moments as he rose -and greeted her in an elegant manner. He was far handsomer than she -ever dreamed a man could be, and for the first time in her life she -fancied that she was deeply in love. Breathlessly she recollected the -stories of the other girls that had been before her, and now she could -hardly blame them for their mad actions of self-destruction over such -a striking personality. Red-breast received the maiden with a hearty -welcome of flattery as he dismissed the usher from the apartment, that -they might be alone to plan out the future. Gallantly he knelt at the -fair maiden’s feet and poured out to her full measures of his love, -in his elegant and commanding language he pictured in her mind how he -had turned away so many other girls from his door who had come to seek -him as their lover. How he had done because he could never love and -knew that some day he would find his only true love which he believed -to be her, as he had never felt the emotion of love until he first -gazed into her bright eyes. His sweet voice sounded in her ears so -soft and the touch of his fingers was as magical as Heaven itself. Her -cheeks blushed redder than ever as she listened to his tender words of -devotion. She shyly whispered, “yes” as he rose and pressed her against -his breast, and they planned together for the marriage vows. They both -agreed they would exchange the wedding vows on the following morning, -then he held her by the hand and showed her into a nice room where he -said she could spend the night in peaceful dreams, and then he took -his leave, leaving her alone in her room, and he told her that this -room would always be her own private room, where she could retreat and -find solace in being alone. Once alone she sat still for a long time, -dreaming of the blissful future she would enjoy with a husband that so -many had tried to woo but could never win because he loved her only. - -Night came with its shadows and she found herself very tired as her -poor brain had been kept in a constant whirl since meeting Red-breast. -Wearily she took off her beautiful gown and laid it carefully on a -chair beside her bed and then hid her face under the silken covers. -Soon in slumberland she did not waken until morning and the sun was -already high in the sky. The gown she wore was the beautiful spangles -of the madrone berries that blushed in their tint of the deepest -vermillion red. While the maiden was sleeping Red-breast stole softly -into the room and devoured the beautiful gown and all that night he -feasted upon the berries and ornaments of the gown. As he gulped down -the last berry he crept softly to the side of the sleeping beauty and -gazed a farewell look upon her innocent face. He then changed his -mansion into a dreary isle of Autumn dampness and flew away as a bird. -Henceforth Red-breast never again appeared on earth as a man, but has -ever since been on earth as a bird. - -Sad was the maiden that woke up that morning to find only a terrible -disappointment awaiting her. She found in her heart no solace, but -grief, bitter grief that had no compassion upon her bitter soul. -Looking about her in her loneliness she saw that Red-breast had -deceived her, and that he had selfishly eaten her pretty gown, all that -she could find of it was the ugly strips that had held the ornaments -in their place, and lo, this maiden so young and fair, and once so -beautiful, fled down the damp aisles weeping for the chill of winter -was upon her and had left her desolate, without her clothing. - -The moral of this story is that young women should have a care in -pursuing handsome young men, lest they be deceived and left in -desolation. - - - DR. BEAR AND MRS. SKUNK. - -Once upon a time a father and mother skunk (wah-chelth) were rearing -a family of two children and there was no food for them to eat. The -old folks were in great distress about what to do as they were all -starving. The mother was very anxious for her family, and one day -she happened to think of a good plan to secure something to eat. So -she announced to her family that she would play sick and have the -bear (chee-ur-ra) come and doctor her. Her husband and children were -delighted with her plan and Mrs. Skunk warned her children to keep very -quiet when Mr. Bear came to doctor her, so she went to bed, feigning -to be very ill while Mr. Skunk went after Dr. Bear and found him at -home. The Doctor accompanied Mr. Skunk at once to the bedside of his -wife and walking into the room began asking Mrs. Skunk about her -illness and she replied in a very weak voice, pretending to feel very -miserable and asked her children to go to one side of the room and be -very quiet as she wanted Dr. Bear to examine her. The children went -to one side of the room at once as they had been cautioned by their -mother to keep very still, as she was going to throw musk in the Bear’s -face and blind him. The Bear began to get things ready to doctor Mrs. -Skunk and as he was about ready to examine her the children became very -anxious and restless, and began whispering to each other and indulging -in a big tete-a-tete, about what a large dinner they were going to -have when their mother killed the Bear. They kept whispering so much -that the Bear became suspicious of their actions and listened closely -and his sharp ears caught a few words of their conversation about what -their mother was going to do. He began moving towards the door to make -his exit, when the mother Skunk saw that he was about ready to get -away and threw the musk with all her might at the Bear’s face but it -missed his eyes and he escaped safely. Mrs. Skunk became very angry -with her children who had spoiled her plans, by being over anxious -and whispering too much. Instead of getting the bear meat as they had -anticipated, they both received a good sound thrashing from their -mother which taught them a lesson for the future. - - - HOW THE ANIMALS CONQUERED THE MOON. - -Many years ago there was a total eclipse of the moon which lasted for -several days and nights. The night continued so dark that the people -and animals were not able to see to go about, so all the animals of -the animal kingdom held a council and decided to devour the moon, as -it had become a useless planet and would not give them light at night. -The animals journeyed from the earth up to the moon and began a fierce -battle to conquer and devour it and after a long struggle the moon lost -its balance in the heavens and fell earthward. It struck the earth -at Ca-neck on the Klamath River where the waters whirl and rush into -fearful rapids. At the lower terminations of these rapids where there -is a large round depression in the land, on the south and west side -of the river, is the place where the moon is supposed to have struck -the earth when the animals threw it down from the heavens. While the -animals and snakes were wrestling with the moon at Ca-neck it was then -the frog stepped forth and objected, saying that they should not devour -the moon completely, as they would need it to light the world at night -in the future. Listening to the frog’s wise council they all agreed to -allow him to restore the moon to its proper place. So the frog began -at once to gather all the blood of the moon and fuse it together with -its other remnants, and when he had completed the task all the reptiles -and animals rendered their assistance in trying to throw the moon -back into the heavens so it would shine again. The great multitude of -animals became exhausted in their mighty efforts as they could not even -move it from its resting place on earth. They were all so tired that -they were about ready to give it up in despair, when the little ant -(hah-pooth) came forward and suggested that he was able to do it. The -multitude roared with laughter at the ant and taunted him with jeers, -saying: “you little hah-pooth, what can a little insignificant thing -like you do with the great big moon?” However, the little ant saw the -opportunity to show his power of great strength, even if he was little -and rushed in among the crowd and made his way right under the moon, -the moon began at once to raise from the earth, and with one mighty -effort the little hah-pooth threw the moon back into the heavens where -it has ever since remained. - -The Klamath Indians always remark when the moon is full, that the dark -place on its face (known to the white man as the “man in the moon”) is -the frog in the moon. Whenever there is an eclipse of the moon it is -said that a huge frog is trying to swallow the moon. - - - THE ACORN. - -Many years ago several families were out camping in the Fall, in the -last part of October or November gathering acorns for food. (When the -families get all fixed up in their acorn camps all go forth to pick the -acorns each day as they drop from the tree, using the large baskets to -put them in and carry to camp, in the evening when all have gathered -at the camp house and the evening meal is over, all the family men, -women and children take their places and commence taking the hulls off -so as to get the meat or kernel out. This is done by the teeth and it -is wonderful how expert we become at it, and it is seldom a kernel is -mashed or bruised. These kernels are nearly always in halves, sometimes -in three pieces and once in a great while there will be four pieces, -and to find one that is divided into four pieces just as it grew in the -shell is not a common occurrence. There is on the inside of the outer -shell a very thin skin that covers the kernel or meat of the acorn.) -There was a young Indian girl out with her basket picking acorns, and -as she went along with her basket picking up acorns she would as often -as she could, place some in her mouth and crack the hull and take the -kernel out and put it in the basket with the ones that were not hulled. -As she was going along she happened to open one where the kernel was -in four parts which at once became very amusing to her, so she set her -basket down and on taking a look at it she took the outer hull off -and made a neat little cradle out of it, then she took the inner skin -part and made a nice set of baby clothes, after she did this she took -the whole of the kernel and covered with the clothes and placed it in -the cradle that she had made of the hull. After all was finished she -looked at it and then put it in the hollow of an oak tree and went -on picking her acorns until time to go back to the camp house. When -it came time for them all to return to their homes she had forgotten -what she had done. One day while she was preparing some acorn flour -she heard a noise behind her, some one saying mother, mother, and on -looking behind her she beheld a little boy and as soon as she saw him -she knew that he was formed from the acorn that she had fixed and left -in the hollow oak tree. She raised the Sa-quan or pestle in her hand -and tried to catch the boy but he ran from her and she followed after -him and the race kept up until the boy got to the edge of the ocean, -where there was a man in a boat, so the boy jumped into the boat, the -man pushed the boat off and together they started out to sea, and had -got well out when the girl arrived at the sea-shore, she hurled the -stone pestle at them and it fell into the sea and the top of it stuck -up and is there to this day. - -Any Indian will tell his white brother this story as a true part to -their religion, as calmly and seriously as if it was the truth and -perhaps some of the lower class really believe it, yet it is only a -fairy tale. - -This is the rock that sits out in the ocean some eight or ten miles -from the land, at the present time from Orick or the mouth of Redwood -Creek. This rock the white man calls Redding Rock, the Klamath Indians -call it Sa-quan-ow. The true facts concerning this rock are told in a -preceding chapter. - - - THE BLUE JAY. - -There was an old mother deer making mush for her family’s breakfast -one morning and while she was cooking it she broke her leg and she -then allowed the marrow from the bone to run into the mush as she -stirred it. This made the mush very palatable and oily. The Blue Jay -who happened along at the time, watched the deer cooking the mush and -saw her break her leg and mix the marrow fat with the mush and when the -mush was cooked the Blue Jay tasted it and found it very delicious. -That day when the Blue Jay went home she decided she would make her -acorn mush in the same way, so after fixing her mush she broke her leg -to get the marrow which she stirred into the mush, but to her great -disappointment the substance she took from her leg was not oil but -blood and when she saw how bloody it made her mush and which spoiled -it, she became very mad for being so simple, so she at once turned upon -herself and plucked out all her tail feather and stuck them in the top -of her head and ever after the Blue Jay has worn a top-knot of feathers -on the head. - - - THE MOURNFUL COO OF THE DOVE. - -The Dove (Ah-row-wee) since the deluge of the world has been considered -by the Klamath Indians as the sacred bird. They carry the symbol of the -dove in their ceremonial worship in the sacred lodge, and worship the -bird as divine. Around this little bird is woven a pathetic tale of why -he coos so much and always seems so sorrowful. - -Long ago a family of doves made their home and nesting place on a -level bench of land, about half a mile up from the Pec-wan village -on the north-east side. On this bench-like piece of land on the hill -side stood a very large live oak tree and close by the vicinity of -this tree is a small spring of water which gushes forth, the rest of -the flat being covered with grasses. In a little sheltered cove of -this flat the Doves would make their nests and rear their families. -When the baby doves grew strong and large enough to fly they would -all fly up into the live oak tree. There they would hide among the -branches when danger was near and all the families would roost among -the branches of the trees every night. At this time there was a -handsome young male Dove who announced his intentions of taking a trip -up the river to Weitchpec, and while visiting among friends went with -shiftless companions who taught him how to play Indian cards, which -are made of small sticks and called pair-cauk, and the game wah-choo. -The game became so fascinating that he spent the remainder of his -time gambling and did not realize that he had left a sick grandmother -at home and that she wished him to come back home at once. He was so -deeply interested in the game that he did not take any heed of the -message and continued to play cards. Later he received a message that -his Grandmother was dead, but in the revelry of the game it seemed to -him but folly and played on, not heeding the words of the messenger -who kept repeating the words that his grandmother was dead until he -succeeded in diverting the attention of the youthful gambler. The -young gambler looked up sadly from his cards and said, “I will now -shuffle the cards again and again, yes, shuffle them again and again. -My grandmother is dead, and to let the world know that I mourn her loss -deeply, I will coo among the lonesome bushes the mournful coo of a -broken heart, the piteous coo of a grief that knows no ending while I -live.” - -The beautiful moral of this story is to teach and impress upon the -minds of the children that they should not drift into shiftless ways, -neglecting to respect and cherish their grandmothers and to love -them as dearly as their own mothers and even more in respect to old -age. Indian mothers repeat the story to their children and mourn as -the doves, by repeating the words: Wee-poo-poo, wee-poo-poo-poo-poo, -whee-whee-whee-poo-poo. Thus illustrating that they might become very -sad and mournful by not being kind and thoughtful to the aged, and -making their sunset years bright and cheerful. - -I could give enough of these Fairy Stories to make a book. All classes -of my people, can on meeting his white brother sit down and tell him -these Fairy tales, as a part of our religion, with a twinkle in his -eye, and let him pass on. Some of our fairy stories are partly founded -on truth and then carried off into an imaginary sense, so as to make -them long. - - THE END. - - - Transcriber’s Notes: - - - Text enclosed by underscores is in italics (_italics_). - - Text enclosed by equals is in bold (=bold=). - - Blank pages have been removed. - - Obvious typographical errors have been silently corrected; 2 cases - of an upside down ‘e’ were treated as errors, one was just the word - ‘these’, the other had an inverted ‘s’ on the same line. - - Some variations in hyphenation have been standardized. - -*** END OF THE PROJECT GUTENBERG EBOOK TO THE AMERICAN INDIAN *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: To the American Indian</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Lucy Thompson</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: January 2, 2022 [eBook #67084]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Mary Glenn Krause, Charlene Taylor, Robert Tonsing and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/American Libraries.)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK TO THE AMERICAN INDIAN ***</div> - - <div class="figcenter illowp100 x-ebookmaker-drop" id="cover"> - <img class="w100" src="images/cover.jpg" alt="" /> - </div> - - <hr class="chap" /> - <div class="titlepage"> - <h1><span class="large">TO THE</span><br /> - AMERICAN INDIAN</h1> - - <div class="mt20"><b>By Mrs. Lucy Thompson<br /> - (Che-na-wah Weitch-ah-wah)</b></div> - - <div class="mt20"><b>EUREKA, CALIFORNIA</b></div> - </div> - - <hr class="chap" /> - <div class="titlepage"> - <div>COPYRIGHT, 1916</div> - - <hr class="d15" /> - - <div>By Mrs. Lucy Thompson<br /> - (Che-na-wah Weitch-ah-wah)</div> - </div> - - <hr class="chap" /> - <div class="figcenter illowp66"> - <img class="w100" src="images/i_004.jpg" alt="" /> - <div class="caption">CHE-NA-WAH WEITCH-AH-WAH.<br /> - <span class="xsmall">In Her Wedding Dress</span></div> - </div> - - <hr /> - <div class="mt10 mb10"> - <div class="figcenter illowp9"> - <img class="w100" src="images/i_005a.png" alt="" /> - </div> - <div class="center lh2"><b><span class="large">To Milton J. Thompson</span><br /> - My beloved husband, with whom all of my married life<br /> - has been so pleasantly spent, I dedicate this book.<br /> - <span class="large">Mrs. Lucy Thompson,<br /> - Che-na-wah Weitch-ah-wah.</span></b></div> - <div class="figcenter illowp9"> - <img class="w100" src="images/i_005b.png" alt="" /> - </div> - </div> - - <hr class="chap" /> - <div class="chapter"> - <h2 class="xlarge nobreak" id="CONTENTS">CONTENTS</h2> - </div> - - <div class="figcenter illowp12"> - <img class="w100" src="images/i_007.png" alt="" /> - </div> - - <table summary="Contents"> - <thead> - <tr> - <th>Chapter</th> - <th> </th> - <th class="tdr"><div>Page</div></th> - </tr> - </thead> - <tbody> - <tr> - <td><a href="#CHAPTER_I">I.</a></td> - <td>General History; Bill McGarvey’s Store</td> - <td class="tdr"><div>11</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_II">II.</a></td> - <td>Creation of the World</td> - <td class="tdr"><div>55</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_III">III.</a></td> - <td>The Wandering Tribe</td> - <td class="tdr"><div>59</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_IV">IV.</a></td> - <td>Traditions of the Ancient White People</td> - <td class="tdr"><div>64</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_V">V.</a></td> - <td>Time and Names</td> - <td class="tdr"><div>69</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_VI">VI.</a></td> - <td>Death and the Spirit Land</td> - <td class="tdr"><div>72</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_VII">VII.</a></td> - <td>Through the Pearly Gates of Heaven</td> - <td class="tdr"><div>83</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_VIII">VIII.</a></td> - <td>Burial Customs</td> - <td class="tdr"><div>93</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_IX">IX.</a></td> - <td>The Indian Devil</td> - <td class="tdr"><div>97</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_X">X.</a></td> - <td>The White Deer-Skin Dance</td> - <td class="tdr"><div>101</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XI">XI.</a></td> - <td>The Lodge Dance</td> - <td class="tdr"><div>111</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XII">XII.</a></td> - <td>Our Christ</td> - <td class="tdr"><div>120</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XIII">XIII.</a></td> - <td>The Sampson of the Klamath Indians</td> - <td class="tdr"><div>124</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XIV">XIV.</a></td> - <td>The Deluge of the Klamath Indians</td> - <td class="tdr"><div>127</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XV">XV.</a></td> - <td>The High Priests</td> - <td class="tdr"><div>133</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XVI">XVI.</a></td> - <td>Laws of the Fish Dam</td> - <td class="tdr"><div>135</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XVII">XVII.</a></td> - <td>The Ancient Houses</td> - <td class="tdr"><div>138</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XVIII">XVIII.</a></td> - <td>Wars of the Klamath Indians</td> - <td class="tdr"><div>142</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XIX">XIX.</a></td> - <td>The Marriage Laws</td> - <td class="tdr"><div>145</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XX">XX.</a></td> - <td>The Two Famous Athletes</td> - <td class="tdr"><div>153</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXI">XXI.</a></td> - <td>Pec-wan Colonel</td> - <td class="tdr"><div>162</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXII">XXII.</a></td> - <td>A Narrative of the Humboldt Indians</td> - <td class="tdr"><div>165</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXIII">XXIII.</a></td> - <td>Romance of a Wild Indian</td> - <td class="tdr"><div>168</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXIV">XXIV.</a></td> - <td>The Prophet that Failed</td> - <td class="tdr"><div>173</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXV">XXV.</a></td> - <td>Teachings of the Klamath Indians on Child-Birth</td> - <td class="tdr"><div>176</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXVI">XXVI.</a></td> - <td>The Wild Indian of Pec-wan</td> - <td class="tdr"><div>178</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXVII">XXVII.</a></td> - <td>How the Rich Tried to be a Talth</td> - <td class="tdr"><div>181</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXVIII">XXVIII.</a></td> - <td>The Slaves</td> - <td class="tdr"><div>183</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXIX">XXIX.</a></td> - <td>The Wild Indian of Mo-reck</td> - <td class="tdr"><div>185</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXX">XXX.</a></td> - <td>How a Cor-tep Girl had her Wish Granted</td> - <td class="tdr"><div>188</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXXI">XXXI.</a></td> - <td>Our Tobacco</td> - <td class="tdr"><div>190</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXXII">XXXII.</a></td> - <td>Our Mermaids</td> - <td class="tdr"><div>192</div></td> - </tr> - <tr> - <td><a href="#CHAPTER_XXXIII">XXXIII.</a></td> - <td>Fairy Tales</td> - <td class="tdr"><div>193</div></td> - </tr> - </tbody> - </table> - - <hr class="chap" /> - <div class="chapter"> - <h2 class="xlarge nobreak" id="PREFACE">PREFACE.</h2> - </div> - - <p>As there has been so much said and written about the American Indians, - with my tribe, the Klamath Indians, included, by the white people, - which is guessed at and not facts, I deem it necessary to first tell - you who I am, for which please do not criticise me as egotistical.</p> - - <p>I am a pure full blooded Klamath river woman. In our tongue we call - this great river by the name of Health-kick-wer-roy, and I wear the - Tat-toos on my chin that has been the custom for our women for many - generations. I was born at Pec-wan village, and of highest birth - or what we term under the highest laws of marriage. I am known by - my people as a Talth. My maiden name was Che-na-wah Weitch-ah-wah, - Che-na-wah being my given name. My father, being also a Talth, took me - at a very early age and began training me in all of the mysteries and - laws of my people. It took me years to learn and the ordeal was a hard - one. I was made a Talth and given the true name of God, the Creator - of all things, and taught the meaning of every article that is used - in our festivals, together with all the laws governing our people. I - can understand every word, every nod and gesture made in our language. - Therefore I feel that I am in a better position than any other person - to tell the true facts of the religion and the meaning of the many - things that we used to commemorate the events of the past. In this book - I will endeavor to tell all in a plain and truthful way without the - least coloring of the facts, and will add many of our fairy tales and - mother’s stories to their children. I will also give the names of many - things in my own native tongue.</p> - - <div class="ml60">Mrs. Lucy Thompson<br /> - (Che-na-wah Weitch-ah-wah)</div> - - <div>Eureka, California<br /> - <span class="ml1">June, 1916.</span></div> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_I"> - <span class="pagenum" id="Page_11">11</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <div class="center xlarge mt3"><b>TO THE AMERICAN INDIAN.</b></div> - <h2 class="nobreak">CHAPTER I.</h2> - </div> - - <div class="subhead">BILL McGARVEY’S STORE.</div> - - <p class="drop-cap">THE Old Klamath Bluffs Store, or fort, and in late years the Klamath - Post Office, was built in 1855 or 1856, by a man named Snider. He - conducted it as a trading post for Indians, soldiers and travelers - alike. It was built of rough split lumber and strongly made of double - walls with sawed blocks four inches thick placed between the walls, and - was bullet proof, with port-holes so that a few white men could defend - themselves against many Indians. This store is located twenty-four - miles up the river from its mouth, and is about eighteen miles down - the river from Weitchpec or the junction of the Trinity River, and - something like forty miles below Orleans Bar on the Klamath. Orleans - Bar was at one time the County Seat of Klamath County. The old store - is on the north bank of the river on a bar that was formed in ancient - times, and is high enough to make it safe from all high waters. It is a - beautiful, sunny spot and on the line of travel up and down the Klamath - river.</p> - - <p>The north side of the river is mostly prairie along the bank, and the - old Indian trail is on that side. The whites took up the Indian trails - and improved them so they were traveled by all. This old store is also - the central ground for the lower Klamath Indians, as here close by is - where they held the sacred White Deer-Skin Dance, which is a worship - to their God. Here for ages past have gathered the wealthiest and - most prominent Indians, both men and women of all the upper and lower - Klamath tribe, including the Hoopa, Smith River and our Indians down - the coast as far as Trinidad.</p> - - <p>White men have visited this famous old store, whose names will go - down in history, such as General Crook and many other army officers, - besides many wealthy business men. All of them liked to linger in - this beautiful spot where the sun shines warm<span class="pagenum" id="Page_12">12</span> and the pleasant sea - breeze fans it all through the summer months. There is a trail to - this place from the north, Crescent City, Reck-woy and other places. - This is not a mining country as there are no mines below the mouth of - the Trinity, except in the river gravel or in the low bars that have - been washed down from the upper Klamath and Trinity rivers where all - the rich gold-bearing mining placers are found. These mines were the - cause of the old store being a central stopping place for the men in - the early days, going to and from the mines. In the Fall of 1876 I - counted upwards of three thousand Indians there at a White Deer-Skin - dance. There were five different languages spoken among them, the lower - Klamath, upper Klamath, Hoopa, Smith River and Mad River. Some of them - could speak two and some three, while others could only speak one. So - it can be seen that this old Klamath Bluff store or Klamath Post office - as it is now called, has been the scene of many and not a few murders - and this store will be mentioned often in my writing.</p> - - <p>In about the year 1861 Snider sold the stock of goods to Bill McGarvey, - a jolly Irishman. It was Bill McGarvey that named me Lucy, yet he - always called me by my Indian name, Che-na-wah. Bill McGarvey kept in - stock plenty of whiskey, always in the flat pint bottles, which he sold - at a dollar a bottle to the whites and Indians alike. He would only - bring out one bottle at a time in selling it to the Indians so that any - time they became quarrelsome he could tell them that it was all gone. - Bill McGarvey had many ups and downs in the way of his trading there - among them and I will tell of some of his experiences.</p> - - <p>Three Indians came to the store one day bringing with them a fine - looking young Indian girl and wanted to borrow thirty dollars and - leave the girl as security. He talked it over for awhile, the Indians - saying that they had to have this amount to make a settlement with some - other Indians, that they would come back and pay him and take the girl - in thirty days. So he decided to let them have the money without due - consideration of how he would take care of the girl. After they were - gone he began to think of the situation that he had placed himself - in, as he was a bachelor. So he made up a room for her and when it - came to cooking he thought he would have her wash the dishes and sweep - the house but she would do no<span class="pagenum" id="Page_13">13</span> house work unless he paid her for it. - McGarvey tried to argue the case with her and told her that he had to - furnish her food and cook it, also furnish a room and a bed to sleep - in and that she ought to clean up the house. She answered by telling - him that he was doing only what he had to do and that she would not - work unless he paid her for it. McGarvey had to absolutely wait on her - for the whole thirty days as completely as if she had owned him as a - slave. She could go and come as she liked, always coming back in time - so he could not make a complaint, telling him that if he said so, she - would stay in the house all the time. He said that the experience was - in after years a lesson to him in dealing with the Indians. When the - thirty days were up they came with the money, paid him and took the - girl.</p> - - <p>Another time he wanted to get in his winter supplies and at that time - he got his goods from Crescent City, (Caw-paw) and he went to Cortep - village which is about six hundred yards above the store and on the - same side of the river to see if he could hire them to go down the - Klamath and out to sea to Crescent City with their canoes, as they - had a large new one. He hired five of them, all Cortep Indians to go - and bring his goods into the mouth of the river and store them there - until they had them all in before the ocean would get too rough, as the - winter months were coming on.</p> - - <p>Early in the morning the five Indians of the Cortep village (this was - a town village of the Klamath tribe) started down the river and on - arriving at the mouth never stopped to take a view of the weather, but - put out to sea. The ocean was very rough, the waves were rolling high, - and when they got into the breakers their boat capsized and all five of - them were drowned. This brought on serious trouble for Bill McGarvey. - The relatives of the drowned Indians talked it over for three or four - months and then decided to go to McGarvey and demand pay, the most of - it to be paid in Indian money. McGarvey said that after counting it - up it would amount in our gold to about fifteen hundred dollars. He - refused to pay it, telling them that he was not responsible for the - drowning, that he had only hired them to bring in his goods by water, - that their getting drowned was not his fault and he would not pay. At - this they went away.</p> - - <p><span class="pagenum" id="Page_14">14</span></p> - - <p>Two or three days after, late in the evening he heard small stones - striking on the shed-roof of the kitchen at the back part of the - store. He listened, but heard no more, so he went to the door of the - kitchen, enclosed with a high, strong picket fence, and opposite the - kitchen door was a gate in this fence, and as he looked out of the door - there stood a tall, slender fine looking Indian woman, one that had - always been a friend of McGarvey, and not only to him but to all the - whites. This woman was my close kindred which gave me the opportunity - of knowing it correctly. She beckoned to McGarvey to come, and as - he came up to her she told him to make preparations for himself and - the other two men that were in the store to defend themselves as the - Cortep Indians would be there very early the next morning and would - kill him unless they could manage to hold the Indians off. Then the - Indian woman stealthily crept away and back to her home while McGarvey - and his two friends, Jack Paupaw and George A. White, began at once to - prepare for their defence as well as they could. They got in as good a - supply of water as they had vessels to hold it in, closed the doors and - bolted them from the inside and opened the port-holes. Under the store - was a large cellar just on a level with the ground from the outside. - Sure enough, early the next morning there came twenty-five or thirty - of them, with their faces blackened with war paint and yelling the - war-hoop. But McGarvey and his friends were ready to keep them at bay - for a few hours, until a young Indian that was a great friend of the - whites and a life-long friend to McGarvey came and as he walked up to - the door of the store he asked to be let in. They opened the door and - let him in. This Indian, named So-pin-itts (Solomon), lived close by - and is yet living. After he was in the store awhile he went out and - talked it over with the Indians and called a stop till the next day, - during which time McGarvey tried to make a settlement with them; and - finally by telling them that it was too much money, that he never kept - so much money in the store and that the only way he could pay that - amount was to send to Crescent City and get his friends there to help - him. Finally the Indians, consented to this and all of them went home. - McGarvey wrote a letter to his friends in Crescent City asking them to - help him, telling them of the situation he was in and asked them to - intercede in his behalf or<span class="pagenum" id="Page_15">15</span> the three of them would be killed by the - Indians. He also wrote a letter to the Government officer in command - of the Smith River Indian Reservation, telling him of his predicament - and asking him to send a squad of soldiers to his assistance, and then - dispatched the letters by an Indian in post haste. The Indian, not - knowing the contents of the letters, went with all speed to deliver them - to the friend of McGarvey at Crescent City. The friend, after reading - them, also made haste to deliver the one to the commanding officer, - while the officer in turn arranged to send ten soldiers with an officer - to the McGarvey store. They arrived at the store on the morning of the - fifth day after the truce had been given. At daylight the soldiers came - down the hill to the north of the store, whooping and yelling at the - top of their voices, after a long and tedious march of almost day and - night over rough mountain trails, up hill and down, through brush and - timber with only part of the distance in the open ground, traveling for - about fifty hours.</p> - - <p>On the arrival of the soldiers the Indians were dismayed, knowing - that they had been out-generaled and that McGarvey had sent for the - soldiers instead of sending for the money to pay them, and had done it - by sending one of their own men to deliver the message. At this turn of - affairs the Indians quieted down and abided their time, as they never - get in a hurry to make a settlement.</p> - - <p>After the soldiers had been there for a few days they received orders - to remain until further notice. It was then that McGarvey hired some - men to build an addition to the store. This was erected at the west - end of the store, about twelve feet wide and eighteen feet long and - eight feet high to the eaves. It stood out over a steep bank of a small - creek that comes down close to the west end of the store. This made - comfortable quarters for the soldiers where they would be sheltered - from the hot rays of the summer heat and the rains of the winter - months, also privacy from the prying eyes of the inquisitive Indians. - Here the soldiers remained for about eight months, having all sorts - of a jolly time, as Bill McGarvey had plenty of whiskey to supply - their thirst at a dollar a bottle after each pay day. McGarvey on some - occasions would take quite freely of the whiskey himself, becoming - intoxicated and boisterous. On these occasions his friend Solomon, the - Indian,<span class="pagenum" id="Page_16">16</span> would go into the store and keep him straight, locking the - doors and letting no one in.</p> - - <p>Jack Paupaw and George White went to their own homes. Jack Paupaw was - a blacksmith by trade and was working in Crescent City. He was an old - pioneer of Crescent City and the Klamath river. He returned to Crescent - City while White went up the river to a place known as Big Bar, thus - leaving McGarvey with the soldiers, as everything was now quiet. Things - proceeded smoothly while the soldiers were there and all thought that - the trouble was forgiven and forgotten and the soldiers were ordered - back to their command.</p> - - <p>But the Indians of the Cortep village began to scheme for another plan - for revenge of their lost relatives, but gave up McGarvey and chose - this time a man by the name of Bryson who was the superintendent of the - Klamath Bluffs Mine, situated only about two hundred yards up the river - from the store. Bryson had a miner’s cabin which he lived in while - working at the mines, up from the river out of the way of high water. - The mine was down close to the river. He was coming up the trail to - his cabin for dinner just about twelve o’clock when one of the Cortep - Indians shot him down in his tracks with one of the old muzzle loading - rifles; this Indian was named Lotch-kum. Then all the Indians left for - the timber to get out of the way of the whites and friendly Indians. - This started the row going again and McGarvey barricaded his store - until the friendly Indians came to his assistance. The first family to - come was Weitch-ah-wah (my father) and his brother (my uncle).</p> - - <p>At that time they were camped at the mouth of Tec-tah creek, some four - miles down the river from the store, and as soon as they heard of the - killing of Bryson they started for their home at the Pec-wan village - about one mile above the store and on going home went by the store - and stopped to learn the particulars of the killing. McGarvey made - arrangements with Warrots (my uncle) to go up the river and give notice - to the whites, T. M. Brown, the Sheriff of Klamath County, and to the - soldiers stationed at Camp Gaston in Hoopa Valley, some twelve miles up - the Trinity river from its junction with the Klamath. After Warrots had - delivered the message at all points he stealthily returned to his home - at Pec-wan in the night so the other Indians would not find out he was - on this errand<span class="pagenum" id="Page_17">17</span> against them. On the day following Warrots’s return, - the Sheriff and other white men came among them. George A. White, who - was a cripple as has before been stated, started to walk on the front - porch of the store when some of the angry Indians said to him, Melasses - White you can’t fight, you are crippled (Melasses was his Indian name).</p> - - <p>White went back into the store and got one of the first makes of Henry - rifles. (The one Warrots had let McGarvey have to defend himself - with, and was the one my brother had brought from Oregon while he was - up there with the white men and was the only one to be found on the - Klamath of the kind and make at that time). As soon as the Cortep - Indians saw the rifle they knew at once that Warrots had given it to - the whites to shoot them with and it caused them to swear vengeance - against Warrots and his brother. Upon further inquiry they also - found out that Warrots had been up to Hoopa and told of the killing - of Bryson. T. M. Brown having been the Sheriff of Klamath County a - number of years and also a pioneer of the Klamath river was quite well - acquainted with the habits and customs of the Klamath river Indians and - he counseled with the friendly Indians and agreed to pay them for their - services if they would bring in the guilty Indian Lotch-kum dead or - alive. So Warrots set out to find Lotch-kum and kept watching different - places to find where he was hiding. The country being heavily timbered - Lotch-kum kept out of sight for nearly a year but at last Warrots - found where he was hiding in a creek some eight miles down the river - from the store and about one mile up the creek from the river in the - heavy redwood timber, in a large pile of drift logs. He first heard - Lotch-kum’s little fist dog bark and on watching patiently for awhile - saw Lotch-kum come out. At this he went back to his home in the Pec-wan - village, then visited with the Ser-e-goin village and told them that he - had found the hiding place of Lotch-kum. When they got ready three of - them, the other two being from the Ser-e-goin village, Monmonth Jack - and Marechus Charley, with Warrots leading the way arrived close to - Lotch-kum’s hiding place. They commenced to keep a close lookout for - him, as they could see his tracks in the soft dirt and sand in the bed - of the creek; and had to keep up the watch for about ten days. Finally - they saw him come creeping out to the creek where he began to bathe - himself.<span class="pagenum" id="Page_18">18</span> Warrots raised his rifle to his shoulder, took aim and fired, - Charley and Jack firing next. Lotch-kum fell to the ground but kept - raising up and falling down again, trying to get away, when the three - of them ran up to him as fast as they could, drew their long heavy - knives and severed his head, put it in a sack and carried it back to - the old store in triumph. Inside they rolled it out on the counter, - which satisfied the whites for the killing of Bryson. Bryson was - buried in a pretty spot a little north-east of the store, with hardly - a mark to show the place where he was to sleep, and all settled down - to peace and quietness again between the Indians and the whites. But - the Pec-wan Indians were divided between the Indians and the whites, - some of them were friendly to the whites while others took sides with - the Cortep Indians. Warrots was a Pec-wan Indian and full brother to - Weitch-ah-wah. The Sheriff and Government officers gave to the three - Indians who had killed Lotch-kum, letters of very high recommendations - for their services and to the good graces of all the whites. (I have - seen these letters with the signatures many times in my girl-hood days.)</p> - - <p>Now the Cortep village and part of the Pec-wan village began to make - plans to kill Warrots, and as he was considered to be a good and - faithful friend of the whites by these Indians, it must be done in a - way so as to deceive the whites and not to let them know it was being - done as a revenge for the part he had taken in killing Lotch-kum. So - they bided their time waiting for a good chance, but all the time - Warrots was hearing of their schemes through his friends and he went - to the Sheriff and Government officers and told them that Lotch-kum’s - friends were planning to kill him and all of them promised him that - no one would be allowed to harm him. Sheriff Brown sent him word to - meet him at Trinidad as Trinidad was at that time in Klamath County. - Warrots came and laid the facts before him and the Sheriff promised - him protection and Warrots went back home. After about three weeks his - brother Weitch-ah-wah and all the family except myself (I was about - eight years of age) went away, thereby Warrots’s enemies got their - chance to carry out their plans. Early in the morning Warrots went - down to the creek which was only a short distance, to bathe and there - he met a little boy, the son of Pec-wan Ma-hatch-us. He spoke to the - boy, bathed in the creek and went back up to the house,<span class="pagenum" id="Page_19">19</span> when he saw - another Indian coming up the river trail from the Cortep village, - and as he passed the boy Warrots saw him stop, talk to the boy and - give him a piece of bread which he ate. The boy then came up to the - Pec-wan village while the Indian, who was from the Cortep village, - kept on up the river. As the boy got to his house he became ill and - in about thirty minutes died. Evidently the Indian had given him a - piece of poisoned bread which had killed him. They gave no attention - to the one that gave the bread but instead laid all the blame on - Warrots for the death of the boy and as soon as the ceremony and - burial was over they pounced upon Warrots and shot him at the door of - his sweat-house, killing him. The next day Warrots was laid to rest - in the grave-yard of his own folks in Pec-wan village. None of the - whites ever made any attempt to punish any of the Indians or stop them - from killing him. This is the reward he received for being a faithful - friend to the whites in times of need. His brother with his family was - forced to leave their home in Pec-wan village and move to Ser-e-goin - village, where lived the friends and helpers of Warrots, Mermis Jack - and Ser-e-goin Charley. After living there for awhile we moved up to - Hoopa so as to get farther away from our enemies and where we could - have a better chance for protection. I took a position with the Agent - which they said I filled with credit to myself and satisfaction to - them. Mermis Jack and Ser-e-goin Charley lived for many years but were - never friendly with the friends of Lotch-kum. Mermis Jack finally died - suddenly and in a manner that pointed strongly that he was given poison - in his food. Ser-e-goin Charley died a natural death in 1886.</p> - - <p>In 1876 Bill McGarvey died in the old store that went by his name so - long. He had not been feeling well for some time. In the large room at - the west end of the store building he had a large stone fire-place, put - in many years before and he used this room as his bed-room and also - a sitting room. In this room he was taking his bath in a tub when he - fell over dead in front of the fire-place. The same evening his Indian - lady friend died in her home which was just a short distance from the - store. McGarvey had outside shutters to his windows which fastened - from the inside and these he had fastened, and in the morning as he - did not open the store, his Indian friend Solomon waited until late in - the morning for the opening of the store, when he<span class="pagenum" id="Page_20">20</span> became suspicious - of all not being right. He pried open the shutter of the window on - the south side of the store which would give him a view of everything - in the room where McGarvey slept, and there before the large stone - fire-place lay McGarvey cold in death and beside him was the tub in - which he was taking his bath. When the Indians heard of his death they - all said Bill McGarvey and Mollie have both gone over to the other side - together. (Mollie was closely related to all my folks.) Bill McGarvey - was laid to rest by the side of Bryson, on the flat above the store, - and the store passed into the hands of James McGarvey, a brother of - Bill. James McGarvey made the claim that he was the only living brother - which was afterwards said to be false, yet he got the store and ran - it for several years. He kept whiskey and sold it to the Indians and - the whites. The Indians would get drunk and have fights and kill each - other until he finally got mixed up with them by having a row over one - Indian finding a pistol in the trail that belonged to a white man by - name of Jim Douglas. McGarvey thought he would make the Indian give up - the pistol in short order and he went into the Wah-tec village which is - situated but a short distance from the store and as he got within a few - yards of Ray-no, the Indian, he drew his pistol and commenced to shoot - at him. McGarvey’s shots went wild and the Indian drew his pistol and - shot McGarvey, striking him in the back on the left side, just missing - the back-bone and went clean through the body on the striffin of his - stomach and he fell to the ground. The white men went to his assistance - and carried him to the store and the Indians that were in the row - left and went up the river to other villages with the pistol in their - possession. This raised quite a furor of excitement and the whites were - counseled with by the Indians that were friendly to both sides and they - were asked to bring back the ones that were in the shooting of McGarvey - and to bring back the pistol to the rightful owner. The next day they - came back and returned the pistol to James Douglas and he gave them - five dollars to be given to the one that found it. In some three weeks - Jim McGarvey was up and walking around and in a short time went to - Orleans Bar, where there was a Justice of the Peace and tried to swear - out a warrant for the arrest of the Indian but the warrant was refused - by the Justice who told him that he had commenced the row himself by - shooting<span class="pagenum" id="Page_21">21</span> first, while intoxicated. Several years before this, Klamath - County was taken off the map by being absorbed into Humboldt and Del - Norte Counties, leaving this old Klamath Bluffs store in Humboldt - County.</p> - - <p>Jim McGarvey was selling whiskey to the Indians and causing so much - trouble among them that it caused a number of killing scrapes. After - this trouble was settled and Jim McGarvey got well of his wounds, he - sold the store to Peter Kane and moved down the Klamath River to within - about three miles of the mouth of the river and settled at the mouth - of a small creek close to the bank of the river, taking with him all - of his ill gotten gains and his beautiful little Indian woman that had - lived with him for years and to whom he had never been married by any - law. She was neat and tidy and a good cook but McGarvey got mad at her - for crying over the death of her mother and struck her on the back of - her head. From this she began to lose her mind and he finally abandoned - her and she became a raving maniac and died, leaving no children. Her - body was taken back up to her birthplace and laid to rest with her kin - in the family grave-yard, while Jim McGarvey lived on his place for a - few years and then died.</p> - - <p>Peter Kane now had the store and he also kept whiskey and a rough - house. He would sell whiskey to the Indians and get drunk himself, - having trouble all around. He said one fall that he had two five - gallon kegs of whiskey and that the Indians close around there had - four hundred dollars and that he would get it all out of them for the - two kegs of whiskey. His selling to them was the cause of four of them - getting killed. Peter Kane had an Indian woman belonging to Redwood - creek. She spoke the Hoopa tongue and bore him three children. One day - one of the little girls about seven months old was crying and Kane - grabbed her roughly by the neck, held her out, shook her at the same - time, he walked out through the kitchen and threw the child flat on the - ground with its face down, then turned and walked back into and store - cursing the child and its mother. The next morning the mother got her - things together and started for her home on Redwood creek. Arriving at - the Klamath river which she had to cross she proceeded to cross over - with her children and had almost reached the other side before Kane - found that she was <span class="pagenum" id="Page_22">22</span>leaving. As soon as he discovered that she was - going he ran into the store, grabbed his rifle and ran down the bank - to the water’s edge and began firing. He fired several shots at her, - the bullets striking close by but failing to strike her. She went to her - home in the night, some twenty miles away, over a rough mountain trail - and through heavy timber most of the way. She never came back. The - Indians preventing him from following her that night was all that kept - him from killing her. It got too warm for him and he sold the store to - C. H. Johnson and afterwards went to the Indian woman on Redwood creek - and remained there with her. This brute took the same little girl by - her legs and dashed her brains out against a large redwood post, so - every one said. The woman again had to flee for her life. She left for - Hoopa Valley, where she could get some protection and Kane did not - dare to follow her there. He drifted down on the coast and lived for a - number of years but finally took sick and died in the County Hospital. - The woman he had lived with and bore him children remained at Hoopa - and raised the other children. Can you expect children, born to such - fathers under such conditions to grow up to be good and respectable - men and women? Many of them are a credit to their Indian mothers while - those who have good respectable fathers and are born under wed-lock, - having a birth that they can be proud of, over the average, make the - best of men and women.</p> - - <p>I have strenuously fought the whiskey traffic carried on by the - unprincipled white men for years and did all that I could to stop it, - and made bitter enemies in doing so. Yet it is going on just the same - under the very eyes of some of those who are employed by the U. S. - Government to put it down. It looks as if they were paid to keep their - eyes closed and not see it.</p> - - <p>When C. H. Johnson took over the store he cleaned it up and built an - addition to it and put in a large stock of provisions, made friends - with the Indians and did not keep any intoxicating liquors and he - allowed no one to drink around the store. He gave the Indians good - advice so that all looked up to him as a friend among them and he - never meddled with any of their wives but treated them with respect, - so that all could come and go, trade and chat with perfect ease and - freedom. Many of them would lay their troubles before him and he would - listen patiently and always try to give them good advice and keep down - trouble<span class="pagenum" id="Page_23">23</span> among them as far as it was in his power to do so. Mr. Johnson - kept this store for over twenty-five years and the Indians never at - any time made a threat against him or offered to harm him in any way. - He began with the help of the settlers and succeeded in getting the - government to establish a post office at the store and which he named - Klamath Post office, while he was the Postmaster. He ran the Post - office with the store and made a good official, striving at all times - to do what he could for the patrons of the office. It was very few - times that any complaint was made for mislaying mail. He ran the Post - office for about twenty-two years and during this time many of the - Indians sent letters and received others and he used to read their - letters for them and did much of their correspondence for them. He kept - the office until he died. Mr. Johnson used to keep quite a stock of - patent medicines and acted as doctor to the Indians if any of them were - sick, often going to see them and give them medicine if he thought by - doing so he could cure them. In serious cases he would advise them to - go to a white doctor which they would sometimes do.</p> - - <p>As Mr. Johnson never kept any whiskey, being opposed to selling it to - the Indians, his neighbors now took advantage of the whiskey business - and began to get it in quantities and sell it to the Indians and mixed - bloods which still kept the quarrels going. It looks as if it will - still continue so to the end. It is a well known fact that Mr. Johnson - made money at the store and when he became sick he was attended by - white men until he died. It was said that no money was found above a - small sum. The stock of goods was run down until there was but little - left. The reader can guess how this happened as Mr. Johnson never made - a failure and always paid for his goods, his credit being good for - whatever he ordered. He was the father of one daughter, her mother - being a Klamath Indian woman. This daughter he always claimed as his - child and made arrangements for her to have all he possessed at his - death, but she will never get but little. He was buried upon the flat - beside the grave of Mr. Bryson in a deplorable manner.</p> - - <p>A man by the name of Oscar Chapman, after the lapse of several weeks - was sent up to take charge of the store until the estate could be - settled. The Post office was moved from the store and Chapman continued - to run the store about one year<span class="pagenum" id="Page_24">24</span> and kept whiskey to sell and ran - gambling tables in the store. He meddled with the women, both married - and single for which he was shot dead in ambush. The Coroner was sent - up from Arcata to take charge of the body and brought it down to Arcata - for burial.</p> - - <div class="figcenter illowp84" id="i_024"> - <img class="w100" src="images/i_024.jpg" alt="" /> - <div class="caption">BILL McGARVEY’S STORE.</div> - </div> - - <p>Then a man named William Lawson was sent up there to take charge of - the store and remained a few months and would not stay any longer. The - order was given to him to sell all he could and box up the remainder - and take what was left down to<span class="pagenum" id="Page_25">25</span> the mouth of the Klamath by boat and - store it there for safe keeping until some future time. Thus, the old - store at Klamath Bluffs is dismantled and now stands there unoccupied.</p> - - <p>After the death of Mr. Johnson the Government put two lady matrons on - the Klamath river to look after the interests of the Indians. They at - once began to look after this store and made reports against it. The - order came that no one could buy it or start it up as a trading post - without first giving a bond in the sum of ten thousand dollars, yet it - had been run by different men, sold a number of times and none had ever - given any bonds for over fifty years.</p> - - <p>Around this store there are many tales woven, and I will tell quite a - number of them, using this place as a center to start with, as this is - where the lower Klamath Indians have their White Deer-Skin dance and - a short distance above the store is where one of their sacred lodges - is located. They have the true name of God which is used in the lodge - only in a low whisper, and outside of the lodge when three or four of - them are out in a secret place, and then only in a whisper when they - are burning certain roots and herbs that give sweet and pleasant odors - to their God. While the festival is being held all difficulties are - settled. Those of lower birth at the present time are pretending to - carry out the worship, but for the past few years have made a sorry - affair of it.</p> - - <h3>MARRIAGE</h3> - - <p>In the high marriage of the Talth the woman is most beautifully dressed - on her wedding day. A buck-skin dress all strung with beads and shells - that clink and rattle with her ever graceful step. Her hair is parted - in the middle, brought down on each side and rolled with the skin of - the otter. This skin is nicely dressed or tanned and then cut into - about one inch strips, thus holding the hair so it hangs down to their - hips or lower, according to its length. Around her neck are strings of - most beautifully arranged beads and of high value among them; they hang - down to her waist, almost completely covering her chest. A buck skin, - dressed and made as white as it can be made, goes over the shoulders - and fastens around the neck and hangs down covering the back. This - makes her very<span class="pagenum" id="Page_26">26</span> beautiful. She is so quick in movement that one has - to keep their eyes on her closely to see all of her actions, while - she speaks low and softly. These high marriages are very few and this - beautiful sight of the bride is seldom seen. The girls born of these - marriages were always looked up to by the Indians. When these girls - came along or were met by any children of other births, the latter - would always get out of the trail and let them pass.</p> - - <p>The Klamath Indians never had a chief like the other large tribes but - were ruled by these men and women of such births that became members of - the order.</p> - - <p>Another system is the “half married” one, the woman taking her husband - to her house to live with her. By this marriage she is the absolute - boss of the man and has complete control of all the children. She has - the power to correct her husband in all his actions and can send him - out to hunt, fish or work just as she deems proper, he being a slave - to her, as they usually both belong to the class that are slaves. It - amuses one to hear them use the term against white men that marry white - women, the man having no home of his own, and the woman taking him to - her home. They say that white man is half married just the same as our - people are half married and that the white man can not walk out at any - time as he is not boss for the woman owns everything. They have a third - form of marriage that belongs to the middle class. These marriages - are considered by the whole tribe as good marriages and the children - born by these marriages have a good standing in all walks of life. The - marriage is performed by a part barter and trade, such as giving in - exchange a boat or fishing place or any other property of a personal - nature. This ceremony is more of the common than the imposing way. - Since the coming of the white man he has brought this marriage around - to a simple form of buying outright by giving a price as one would for - a horse, cow or any other purchase. The old Indian law was an exchange - of valuable articles and often the woman did not go to the man she - married and live with him in his own home until they had been married - one, two or three years.</p> - - <p>The Klamath Indians were, at the coming of the white man, a very large - tribe, there being several thousand of them. It taxed every resource - of the country in which they lived for<span class="pagenum" id="Page_27">27</span> all of them to obtain a - subsistence, therefore everything was owned in the same way that it is - now owned by the white man. The land was divided up by the boundaries - of the creeks, ridges and the river. All open prairies for gathering - grass seeds, such as Indian wheat, which looks similar to rye, besides - other kinds of seed; the oak timber for gathering acorns, the sugar - pine for gathering pine nuts, the hazel flats for gathering hazel nuts - and the fishing places for catching salmon.</p> - - <p>The most frugal and saving of the families had become the owners of - these places and their ownership undisputed and these ownerships were - handed down from one generation to another by will. In time this left - a great many of them owning no property by which they could make a - living and many of their own people became slaves to the wealthy class. - They made the slaves work and kept them from starving, and by this - there came about the “half married” system. There are some of these - Indians that were born slaves living yet, and they are the ones that - are always ready to tell the white man all of the Indian legends in a - way to fit their own cases. They cannot tell the true legends at all, - as they are ignorant of such facts. The wealthy ones would see that the - men got wives and that the girls got husbands, build them houses and - some families were very kind to their slaves. When they were sick they - saw that they had doctors and the proper care. Some families were mean - and over-bearing to their slaves, giving no care to the sick, letting - them die and going so far as to throw them into a hole, leaving them - there to suffer and starve until they died. This sort of treatment - was looked down upon by the ones that had better humane feelings and - they sometimes prevented such inhuman actions. The most of the doctors - are women and they exercised great power, especially those who had a - high standing as to family, and the art of curing most all diseases or - cases of sickness. A few of the doctors were men and they used roots - and herbs of different kinds and they are hard to beat as doctors in a - great many kinds of sickness. They can cure the bite of a rattle snake, - not one of them ever dying from the bite. I knew many of the people - that were bitten by the rattle snake at different times and they were - cured and lived to be very old. For this cure they use salt water out - of the ocean and the root or the onion of what you call kelp and which - is taken out of the<span class="pagenum" id="Page_28">28</span> ocean. They pound the onion of the kelp and make - a poultice out of it, place it over the wound and keep it wet with the - salt water, at the same time letting the patient drink all he can of - the salt water. The patient is kept perfectly still and not allowed to - move about more than is necessary. They bind the limb or place where - the part is bitten to prevent the free circulation of the blood through - these parts.</p> - - <p>In other things they are equally as good. In child-birth they prepare - a woman for giving birth to her child and at the birth of the child - they have an old woman to take care of the mother and child. After the - birth of the child the cord is cut and tied, then they take the black - part of a large snail, which has an oily substance, and place it over - the navel. They put a bandage around the child which is kept there for - some time. I have never known an Indian of the old tribe to be ruptured - and yet they do not know anything about surgery. If anything of a - serious nature happens to a woman during child-birth they are at a loss - to know what to do to save her. If the woman gives birth to twins and - they are a boy and girl, they try to raise them both, but if it be two - boys or girls they pick one of them and raise it while the other one is - neglected and starved to death, and when it died they went through all - the forms of sorrow by crying and mourning over the loss of the child - just the same as if they tried to raise it. If anything happens to the - mother that causes her death at child-birth or after and the child is - yet an infant, they take sugar-pine nuts or hazel nuts and pound them - into fine flower and mix this in warm water, making a milky substance - out of it. They can raise a child on this preparation as well as if it - was nursed at the mother’s breast. Every family in the olden times was - very careful to keep a good supply of pine and hazel nuts on hand.</p> - - <p>The Indians were preservers of the sugar-pine timber which grew on the - high ranges of mountains on the north side of the river and there was a - very heavy fine and also death to the Indian that willfully destroyed - any of this timber. The sugar from these trees was also used by them - as a medicine in different cases of sickness. The salt water mussels - that they gather which cling to the rocks close to the sea-shore, is an - article of food for them and they gather and eat them while fresh by - boiling them. They also dry them and take them up the river to<span class="pagenum" id="Page_29">29</span> their - homes for winter use. In the month of August and a part of September - these mussels become poisoned, in some years worse than in others, with - phosphorus. Sometimes whole families would get poisoned by eating them - out of season and in this case they use the sugar which is taken from - the sugar-pine tree and which is a sure cure if taken in time. This - made the Indian prize the sugar-pine tree very highly and putting to - death even a member of their own tribe who harmed a tree in any way.</p> - - <p>In the early days when a white man arrived among the Indians, he took - an Indian woman, and in the fall of the year she would want to gather - some pine nuts, the white man would go with her, taking his axe, - and cut down the tree, as he could not climb it, and told the woman - there they are, what are you going to do about it? At first the woman - complained and finally said that the white man would spoil everything. - Then the Indians began to cut the trees. In the last few years these - trees have become very valuable in the eyes of the white man, and it - has become the complaint of the white man that the Indians ought to be - arrested and punished. Some of them have gone so far as to say that - the Indians ought to be shot for cutting down this fine timber for the - nuts. I leave the reader to decide which one ought to be punished for - the cutting of the great number of these fine sugar-pine trees.</p> - - <p>The Indians also took the greatest of care of the hazel nut flats as - the nuts are used in many ways. The nuts were gathered and stored away - as they could be kept for a long time and could be pounded into flour, - put into warm water and made a good substitute for milk which could be - used for weak, sickly children, also in some cases for sick persons - that needed nourishment and had weak stomachs. The hazel is used in all - of their basket making, as the frame of all the baskets are made of the - hazel sticks. In taking care of the hazel flats they got out in the - dry summer or early in the fall months and burn the hazel brush, then - the next spring the young shoots started up from the old roots. On the - following spring in the month of May, when the sap rises and the shoots - start to grow, the women go forth and gather these young shoots which - are from one to two feet in length. Some of these sticks grow up to a - height of three feet and are gathered for making the large baskets and - also the wood baskets. They gather these sticks by the thousands and<span class="pagenum" id="Page_30">30</span> - take them home where the women, children and men all join in peeling - the bark off the sticks. They take up a handful in the right hand, then - place the butt end of one of them in their mouth, taking hold of it with - their teeth and the left hand, giving it a twist so as to peel the bark - around the end, and as they get the bark started they give the stick - one quick jerk and the bark peels off at one effort. After they are - peeled they are laid out in the sun, on a smooth place, in thin layers - and allowed to bleach and dry and when they are dried they gather them - up and assort them out according to their size and length, and tie - the different sizes in bundles and lay them away for use, sometimes - three or four years later, before they are made up into baskets. The - small sticks are used for making up the very fine baskets. The reader - can easily see by this why the hazel was preserved and not destroyed - as it had a great value to them in many ways. They made withes of - it for tying their boats and other things. The oak timber they were - very careful to preserve as they gathered the acorns from it late in - the fall, October and November. The oak tree furnished them with the - staff of life, as it was from the acorn they made all their bread and - mush and this bread they could take for use on long journeys on their - hunting trips. They would wrap up a large lump of dough and placing - it in a cool place, keep it for several days before it would begin to - spoil or sour. From this dough they made their mush by taking a piece - about the size of a tea cup and put it into one of the baskets, fill it - nearly full with water, then take some wash stones taken from the river - or creek and put them in the fire until they were hot and often red-hot - when they would take two sticks and lift them out, drop them into the - basket and stir the whole briskly with a paddle, made for this purpose, - they would soon have it boiling and by putting in another stone and - with a little more stirring they would soon have the basket of mush - cooked. They call this mush Ka-go and it is very nutritious and gives - great power of endurance. After the basket of mush has been set aside - for thirty or forty minutes it is then dipped out into small baskets - made for the purpose and of size to fit the stomach. One person serves, - handing out the mush together with a piece of dry salmon or venison or - different things that may be prepared for eating. The acorn furnishes - the bread to all the Klamath river Indians.</p> - - <p><span class="pagenum" id="Page_31">31</span></p> - - <p>All the oak timber was owned by the well-to-do families and was divided - off by lines and boundaries as carefully as the whites have got it - surveyed today. It can easily be seen by this that the Indians have - carefully preserved the oak timber and have never at any time destroyed - it.</p> - - <p>The Douglas fir timber they say has always encroached on the open - prairies and crowded out the other timber, therefore they have - continuously burned it and have done all they could to keep it from - covering all the open lands. Our legends tell when they arrived in the - Klamath river country that there were thousands of acres of prairie - lands and with all the burning that they could do the country has been - growing up to timber more and more.</p> - - <p>The redwood timber they use for making their canoes and building their - houses. In making a canoe they took a redwood log in length and size to - suit the canoe they wanted to make, and split the log in half, shaping - the bottom of the canoe first, then turning it over and chipping off - the top until they get it down to the right place when they would - start shaping the guards; after this they dug out the inside, leaving - it a certain thickness and this they gauged by placing one hand - outside and the other inside, moving both hands slowly along—and it is - surprising how even the thickness is in all parts. They cut out the - seat in the stern with a place to put each foot on the side in front - of the seat so one can brace himself while paddling it with a long - and narrow paddle, pointed at the end, so they can paddle or push the - canoe with it. They are certainly expert in the Klamath river with a - canoe, either the men or women. They have no keel on their canoes, - just a round smooth bottom, with a rounded bow and stern. A large - hazel withe is put through holes in the corners of the bow and drawn - very tight across it so as to keep the canoe from splitting in case it - strikes the rocks very hard, which often happens, as they grind upon - the rocks in the rough places in the river. These canoes will carry - heavy loads, much larger than they would seem to carry; sometimes from - forty to one hundred and fifty sacks of flour at a load. In making a - canoe, the Indians always leave in the bottom and some two feet back - from the front or bow, a knob some three inches across and about two - inches high, with a hole about one inch deep dug into it, and this - they call the<span class="pagenum" id="Page_32">32</span> heart of the canoe and without this the canoe would be - dead. When I was a young woman no Indian would use a canoe unless it - had the heart left in it to make it alive, as it was not safe to use if - not thus fixed, something after the fashion or notion of the sailors - as to a vessel being christened. The redwood canoes are being used for - a distance of one hundred miles up the Klamath river but the redwood - is used only for a distance of about thirty miles up the river, for - houses, after this distance they use red fir for houses. The redwood - is a soft, easy timber for working and not susceptible to being sun - cracked and is an ideal wood for making a canoe. After they have - finished making the canoe they take the shavings and some dry brush and - burn it both inside and outside and then brush off the dry parts which - leaves it very light and dry. After using the canoe for a few days and - if any light cracks start in it they take it out, dry it perfectly and - go over it with pitch taken from the fir tree. In doing this they first - put the pitch on the cracks then put hot rocks on the pitch which melts - it and it fills up the cracks. After this treatment the canoe will last - for years.</p> - - <p>Their tools for working timber were very crude and they had to work - very slow. For axes and wedges they used the elk horn. They would cut - the horn to the length preferred with flint and then use a granite rock - where the quartz would adhere to it making it very rough, and with this - they would whet the horn into shape. After this they put grease on them - and lay them up so that the fire would dry the grease into them, until - it became very tough and could be used for years before wearing out. - For their malls or hammers they took a granite rock and by pecking on - it, could work it down to about one foot in length, then work it down - so that at one end it would be about four inches across the face of it - and the other end about two inches across it, while in the middle they - would bring it to about one inch, making it so one could hold it with - ease, using the large end for the mall part. With these crude tools - they cut trees, made their canoes and houses, by the aid of the fire to - help in many ways. They could split up a log into slabs and get some - nice looking lumber, only rough and of different thickness and in this - way they could build a very warm and comfortable house. In building - a house they leveled off a piece of ground from thirty to forty feet - square, then beginning in the center of the<span class="pagenum" id="Page_33">33</span> square they dug down about - five feet and from twelve to twenty feet across, surrounding this - part they dug a trench two feet deep and in this they set the slabs - or boards up endwise, being careful to put thick ones at each of the - four corners with holes burned through the top ends. These boards were - about eight feet long, which would leave them about six feet above the - ground on two sides. To this they tied with hazel withes a heavy pole - of the same size across the two gable ends on the same level of the - side poles. They tamped the ground in tightly around these boards the - same on all sides. At one corner of the gable end they had a very wide - plank about four feet in width and about four inches thick; they cut - out a hole in this plank about two feet across and around this they - put in about two feet from the corner setting it down in the trench, - tramping it very solid, for the door. Then they put across the top from - four to six very heavy poles for rafters, the two top poles being only - about three feet apart, with one a little lower than the other so as to - give it a slope for the water to run off when it rained. Then they tied - all this with hazel withes until the whole thing is fastened solidly - together and after this part is finished they put on the roof, using - the same heavy slabs which are about eight feet long, doubling them so - as to make it rain proof while the center part or comb of the roof is - short slabs about four feet long and in the center they leave a large - wide plank, so they can raise it to a slanting position so as to keep - the rain out and at the same time let the smoke out. After the roof - planks are all placed they put the large poles across the top, over - the joints and tie them down to the ones under with the hazel withes, - making it all quite substantial as to strength. Then they make a hole - in the center of the basement about one foot deep and side this up - with stones to fit for a fire-place, making it very smooth, then put - gravel in the bottom of the fire-place to the thickness of four inches - in depth. They then put a plank wall all the way around the house or - basement part holding them firmly to their place, after the fashion of - the white man’s wainscoting. After this they take a good quality of - clay, wet it with water until they get it to suit and plaster it over - the floor of the basement, tramping it until they get it plastered - over about four inches thick, while it is drying they keep very close - watch of it, and where it starts to crack they go over it with<span class="pagenum" id="Page_34">34</span> more - clay, filling in the cracks. They keep the cracks filled until the - floor becomes very dry and hard and this makes a very smooth floor. - They smooth off the upper floor which is irregular in shape and place a - slab or post at the four places which come opposite the corners of the - house, back about one foot from the wall and under one of the rafter - poles, so as to give support to the rafters. Then they put in an inside - partition in front of the door, letting this come back some ten feet - on each side of the door, reaching up to the roof and an inside door, - which is like the white man’s door. This is a place fixed in all the - houses for keeping their winter’s wood in while the rest of the place - is for storing away their provisions for the winter months, such as - dried salmon, eels, acorns and the other kinds of food which they store - in large baskets, some of these baskets are large enough for a man to - lie down in. Some of the girls make their beds in this upper part of - the house for the summer months. In a house where there is a large - family this upper part of the house is well filled with baskets holding - the different articles of food-stuffs, some of which have been stored - there for a number of years. They have shutters to both the outside and - inside doors and the roof projects well out all around the house, which - makes the house warm in the winter time and cool in the summer. Going - down into the basement they take a log about one foot through and cut - the right length, cut notches in it for footsteps and set it in place - and the little Indian children can go up and down this like squirrels - with less accidents than the whites have on their stairs. The whole - family eats in the basement and all the cooking is done there and at - night things are cleared away and all the women and girls sleep in this - basement, while the men and boys all go to the sweat-houses to sleep. - Outside in front of the door they make a sort of porch, the floor of - which is made of smooth rocks, thus completing the house. In going - through the doors they have to stoop very low and almost in a crawling - position and raise straight up on entering the inside. The inner door - is high and they can stand up on going through it. The doors in most - cases face toward the river. One of these houses will stand for fifty - years and with some repairing will stand a great while. There were - from ten to forty of these houses in a village and the villages were - from one half to three miles apart, some on one side and some on the - other side of the<span class="pagenum" id="Page_35">35</span> river. Generally there was a sweat-house to each - dwelling but sometimes there was only one sweat-house for two houses. - The men and boys visited from one sweat-house to another for a social - time and to remain over night. The Indians that travelled up and down - the river used to stop with old friends or relatives and would get in - the sweat-house, exchange news and smoke their pipes until a late hour - in the night. There is no law forbidding the women from sleeping in a - sweat-house, but the men say the women have too many fleas on them and - the women say the men talk too much, so the women let the men sweep, - get the wood and make their own fires in the sweat-houses. Sometimes - an Indian will take his wife or favorite daughter to the sweat-house - to sleep if the weather is cold but the women prefer to sleep in the - dwelling houses as they are very comfortable there and can be kept very - warm with a small fire. The women make a sort of mattress of the tules - that grow in the swamps. They gather this tule, let it dry and bleach - it, then take strings of their own make and commencing in the middle of - the string they lay one of the stalks of the tule and plat them closely - together. They weave the tules close together, putting about six - strings in a mat about three or four feet wide and have the mat five or - six feet in length, sometimes making them three and four thicknesses - which they can fold up and put out of the way in the day-time and take - out and unfold at night. These mats are quite comfortable to sleep - on. The old women sleep on the basement floors while the young girls - sleep on the upper floors in the warm months and on the lower floors, - with the old women during the cold months. My people were in the habit - of eating but two meals a day, the first meal or breakfast came about - eleven o’clock and in the evening, after dark the women prepare the - supper, the menu differing according to the season of the year.</p> - - <p>As soon as it begins to get cold the men would go out and get large - loads of small limbs and brush, tie it up in a bundle which they placed - on their backs and held with both hands and as they came in they sang - a song for luck in whatever they might wish for, such as making money, - good health and many other things. With this wood they make a fire in - the sweat-house and the smoke coming out of the crevices would make - it look as if the house was afire for a short time, when<span class="pagenum" id="Page_36">36</span> the wood - would burn down to a bed of coals and the smoke all disappeared and - then the men and boys would strip and creep into them, one at a time - and in about thirty or forty minutes would all come crawling out of - the small round door, steaming and covered with perspiration weak and - limp, appearing as if they could hardly stand up. After crawling out - they lay flat on the stone platform that is fixed for the purpose and - sing the same songs, only at this time in a more doleful way. They lay - in this way for thirty or forty minutes, then get up and still looking - weak start off down to the bank of the river, one at a time, and plunge - into the cold water and swim and splash for a time, then all go back to - the dwelling house and go in where the women folks are preparing the - evening meal, take their seats around the basement floor, out of the - way of the women while they are cooking, and all will join in laughing - and talking until the evening meal is over. Then the men and boys go - back to the sweat-house for the night and prepare for a big smoke, all - laughing and talking about different topics and telling amusing tales. - Some of the older ones would discuss points on Indian law, others tell - how things are changing, how this and that used to be and is different - now, how they fought the other tribes, when they were victorious and - when they were defeated, praising one that was the leader or condemning - another, one that was a good general and many other things, and some - were very interesting talkers. They talked until they were ready to go - to sleep for the night and then they would place the wooden pillows - under their heads. Some of them would not use any kind of covering and - would be almost naked, as the sweat-houses would keep very warm for at - least twelve hours after a big fire had been built in them. Early in - the morning they would come out and each take his own way for the day, - such as hunting, trapping, fishing or getting something that might be - needed for the family. The old men dressed deer skins, many of which - the hair was left on and these were for the women to use as blankets - and for shawl-like coats which they wear, for moccasins (noch-i) - they take a dressed deer-skin and smoke it and then make it up into - moccasins. They make dresses and many other things out of skins. Others - would dress furs which they use in many ways. They use the Fisher - skin for quivers to carry arrows in, also the young Panther skin. The - fresh water Otter<span class="pagenum" id="Page_37">37</span> they dress very nicely for the women to tie their - hair with. Some would make mauls and wedges for future use and others - were making bows and arrows, while a few would give directions to - the others. The women went about their work such as pounding acorns, - soaking the flour and preparing it to make bread or mush, some cutting - fresh salmon and preparing it for cooking, others go out after wood for - their part of the living and cooking quarters and others made baskets - for cooking purposes. Some made hats and baskets they used for storing - away food, while others made fine dresses for wearing and anything that - was to be done, but few of them being idle, unless it was some of the - old women that were very wealthy. The Klamath people have the same kind - of tobacco that grows over a large part of the United States, which, - when it grows up has small leaves. They prepare the ground and plant - the seed but will not use any they find growing out of cultivation. - They are very careful in gathering the plant and cure it by the fire, - or in the hot sun, then pulverize it very fine, then put it up in tight - baskets for use. It becomes very strong and often makes the oldest - smokers sick, which they pass over lightly, saying that it is a good - quality of tobacco. The women doctors all smoke but the other women - never do. Their pipes are made out of yew wood with a soap-stone for a - bowl, the wood is a straight piece and is from three to six inches long - and is larger at the bowl end where it joins on to the stone, it is - notched in so it sets the bowl on the wood, making the pipe straight. - They hold the pipe upwards if sitting or standing and it is only when - lying on the back that one seems to enjoy the smoke with perfect ease, - however they can handle the pipe to take a smoke in any position. Some - of these pipes are small, not holding any more than a thimble-full of - tobacco. My people never let the tobacco habit get the better of them - as they can go all day without smoking or quit smoking for several days - at a time and never complain in the least. The men, after supper, on - going into the sweat-house take their pipes and smoke and some take two - or three smokes before they go to bed. The old women doctors will smoke - through the day and always take a smoke before lying down to sleep. All - inhale the smoke, letting it pass out of the lungs through the nose.</p> - - <p>Women doctors are made and educated, which comes about in a very - peculiar way. They are usually from the daughter<span class="pagenum" id="Page_38">38</span> of wealthy families. - Most of them begin quite young, and often the doctor will take one of - her daughters that she selects along with her and begin by teaching - her to smoke and help her in her attendance on the sick, and at the - right time will commence with her at the sweat-house; while others will - have a dream that they are doctors and then the word will be given - out, and in either case along in the late fall all will be made ready, - the day being set. The sweat-house (which is the white man’s name and - does not have the same meaning in our language, we call it Ur-girk) - being selected they take her to it, dressed with a heavy skirt that - comes down to her ankles and which is made of the inner bark of the - maple, with her arms and breast bare. They all go into the sweat-house, - there being from fifteen to twenty men and women in number, she having - a brother or cousin, sometimes two, that look after her. All begin - to sing songs that are used for the occasion, dance jumping up and - down, going slowly around the fire and to the right, they keep this - up until she is wet with perspiration as wet as the water could make - her and when she gets so tired that she can stand up no longer one of - her brothers or cousins take her on his back with her arms around his - neck and keep her going until she is completely exhausted, then they - take her out and into the house. There she is bathed in warm water - and then allowed to sleep as long as she wishes, which revives her - and gives her back her strength. On awakening she appears rested and - vigorous, with a beautiful complexion. She can now eat her meal such as - is allowed her. While she is training for a doctor she is not allowed - to drink any water or eat any fresh salmon, all the water she gets is - in the acorn mush or in the manzanita berry, pounded to a flour and - then mixed with water, made into a sort of mush and warmed. They are - allowed to eat all other kinds of food. These dances are kept up at - intervals all through the winter months until late in the spring, when - they will take her far back on the high mountains and keep her there - all through the summer, never allowing her to drink water, only as - mixed with mush, nor eat any fresh salmon. In the fall they bring her - back home to the river when she will go through the same performance in - the sweat-house. Sometimes she will be from three to ten years before - being ready for the final graduation exercises when she will be taken - back to some almost inaccessible place on a high peak<span class="pagenum" id="Page_39">39</span> or on a very - high rock where they will smoke, pray and fast for from three to five - days. While at this place none eat or drink and on leaving it the pipes - are left secreted so as to be found on the next visit. On this trip - there will not be more than three or four with her and always one of - them is an old doctor so as to care for her, and on coming back, after - they get down the hill part way to a suitable place they make a stop - and all eat and take a rest. The young doctor bathes herself, loosens - her hair and washes it, then dries it and combs it with a bone knife. - These knives of deer bone, about the size of a table knife and have a - hole bored through the handle and a string tied through it and fastens - around the wrist, and in carrying it the point of the blade is up - and lays against the arm so that a person would hardly know that she - carried it. This comb is beautifully carved and checkered with black - stripes. She gently strokes the hair with it until it is dry, then she - thrusts the point through it, close to the head, gently pressing the - blade down through it, she keeps the comb in motion until the hair - is perfectly straight and glossy and then she parts the hair in the - middle of the forehead, then takes stripes of Otter skin and ties it - up, letting it hang down on each side of the head and in front of each - shoulder. This girl is a virgin, as perfect in statue and active in - movement and health as God can make her. She can bear hardships and - punishment without complaint or murmur, that would make a bear whine. - After all have rested they start for home which will perhaps take them - two or three days to reach and all the time her health is looked after - to see that she is in good spirits and does not become wearied, and on - arriving home she is allowed to rest for two, three or four weeks when - all is made ready to give her the final degree. This time preparing - one of the large living houses for the purpose, by taking off a part - of the roof and fixing it so that all can come and get a chance to see - the whole performance. The time is set and word is sent all up and down - the river and at the appointed time they will be there, some coming for - many miles to see and take part in giving the young doctor her final - degree. At sun down the fire is made in the center of the living room - and at the commencement of the hour of darkness she is brought in, goes - through the door and down into the basement, takes her place, when - the others that are to help her take their places,<span class="pagenum" id="Page_40">40</span> forming a circle - around the fire and all start singing in a low and monotonous voice, - jumping up and down, the young doctor taking care of herself at first - and taking instructions from the old doctor who sits close by but takes - no part other than to instruct her. After keeping this up for from two - to four hours the young doctor becomes very warm and fatigued and they - keep close watch of her until the time comes, when one of the men takes - hold of her and holds her up and helps her to stand, still wearing her - down until two men take hold of her by each arm and in this way keep - her dancing until she is helpless and so limp that she can no longer - go on. Then they lay her up and out of the way, still keeping on with - the ceremony until daylight in the morning, when all repair to their - places to sleep for a few hours, then arise, go forth, bathe and eat - and go back to their homes. The young doctor does not always go through - this ordeal and come out safely, as sometimes she became so warm that - she would never recover from the effects of the severe punishment, - but this seldom happens. After going through this she is pronounced a - doctor and can begin practicing her profession. She is now allowed to - get married if she so desires and the most of them do and raise large - families and live to be very old. They wield a big influence among - the tribe if they are successful as doctors and some of them are very - successful as doctors while others are of the ordinary class. These - women doctors are seers, as when they are called to doctor the sick - they claim to tell what is the cause of the sickness and what will cure - it. They suck the body where the pain is located and sing in a sort of - chanting way for awhile, then suck the body again and keep this up for - four or six hours, if it is a serious case there will be two doctors - and sometimes three and in this case they will not agree as to the - cause, if the patient gets well there will be one of them that gets the - credit for the greater part of it and sometimes all of it. When there - is a case of sickness, the relatives of the sick one decides on the - doctor, and the amount of money or other valuables, or all valuables - just as they may, go to the doctor and laying it before her at which - she will accept or refuse the offer, but if it is satisfactory she will - prepare to go with them and if it is rejected she will demand more and - sometimes she will call for some valuable relic which she knows the - family has in their possession, sometimes an article that has in<span class="pagenum" id="Page_41">41</span> years - gone by been in the doctor’s own family, and she will strive to get it - back again. If the sick one should die while she is trying to get more - they will make her pay to them all that they have laid down to her, - but if she accepts the money and goes and the patient dies, then they - make her return all that was given to her. If there was two or three - doctors then they all have to return all that was given to them and - then they will debate among themselves as to which one of the doctors - is the best. Some of the doctors were very successful and hardly ever - lost a patient, and accumulated great wealth, owning the best fishing - places and large tracts of land where they could gather acorns, hazel - nuts and grass seeds, besides many slaves. They were great talkers and - always had a ready answer to every question, and were almost habitual - smokers, using a large pipe and smoking often. They had a wonderful - constitution. To give an idea of the power of one of these most - successful doctors I will give a sketch of one and her methods. This - doctor was born at Cortep village and of a wealthy family who had been - for many generations back. She married a man that was born at Pec-wan - village, also of a wealthy family and would be called after marriage - in the Indian tongue as Peck-wish-on, but not in this case as she was - called by the tribes as Caw. She became famous among her people and - would come out of her house and sit on the porch of the stone platform - in front of her door, take off her cap, stroke her hair down over her - face and eyes and sit this way for hours at a time, and all, young and - old, would become afraid of her and say; look at Caw, she will make - some one sick, and there would be such a dread of her that there was - sure to be some one sick in two or three days, then they would say - that Caw made them sick, and if they could get her to doctor the sick - one she would cure the sick one as she seldom ever failed to cure any - of her cases. She doctored and took all the wealth of her mother and - father into her own hands besides all that her brothers and sisters and - other relatives had, for doctoring them. She lived to be quite old and - had raised a family of boys and girls. She had lots of slaves, land - and fishing places and money. Her son was the richest Indian in the - whole tribe and was known as Pec-wan Colonel. I knew a girl that this - doctor took for a doctor bill and who was to be the wife of one of her - grandsons. But as the grandson and girl grew up to<span class="pagenum" id="Page_42">42</span> be of marriageable - age he did not want her for his wife and the money was returned, which - freed her and she married another man, one of choice. These doctors - never act in cases of child-birth, nor do they ever attend or have - any part in these cases. An old woman that is always very pleasant - takes these cases, taking charge of the woman that is about to become - a mother and prepares her for the task of giving birth. She has a - medicine which she prepares and gives to the woman which does not fail - to do its work in a very short time. This is the pitch or gum of the - fir tree, that has by fires or otherwise dropped into the waters of the - creeks or streams and laid in the water for a long time which makes it - very brittle and hard. They take a piece of this and after pounding - it until it becomes as fine as flour put it into a cup of water and - let the patient drink, which in most cases brings her out in good - condition. This is not the only remedy they have for they have many for - use in the different condition of the patient; the baby is also cared - for by these women. They wash the child and dress it in soft furs, such - as rabbit skins or other soft kinds of fur. They now pound hazel nuts - into flour, put it into warm water which makes a kind of milk and then - feed it to the child, they also take milk from the mother’s breast and - give to the baby, they do not let the baby nurse at the mother’s breast - until after the first ten days, at which time the child is allowed to - do so until time to wean it. The baby is provided with a basket made - for the purpose and the child is placed in this in a sitting position, - it has a strap fastened in the back so that the mother can swing it - across her back, set it up against the wall or lay it down flat just as - she may choose. The baby if in health will doodle its feet and laugh - when any one takes notice of it. The baby baskets are changed in size - as the baby grows older and larger, the older baskets are burned. These - granny women are called Na-gaw-ah-clan. The Klamath Indians have men - doctors and they use many kinds of roots, herbs and some minerals, and - when it comes to wounds, bites of poisonous reptiles, chronic diseases, - women are ailing with such disease as falling of the womb and many - other kinds of sickness, they are called by rich families, and they - too are paid in advance and if they fail to cure they have to return - the money or if they refuse to come and the patient dies they have - to make good all that was offered them. These men doctors<span class="pagenum" id="Page_43">43</span> hand down - their secrets of the different kinds of medicines they use and for - what each kind is used, to their sons or close relatives, and before - one begins to practice he goes back on the mountains to some distant - and secluded place where there is a large rock or high peak, where he - can look over the whole surrounding country all alone. There he prays - to his God for health, strength and success. He does not drink water - or eat and punishes himself as much as he can and stands up under the - strain, he is gone from eight to twelve days and on his return he - bathes himself, rests and sleeps, smokes his pipe for three or four - weeks and then is ready to take up the calling of the doctor and will - go with the old doctors for quite awhile so as to make sure that he - makes no mistake in handling the cases nor in the uses of the different - kinds of medicine to be used for different cases or diseases. These - men doctors are called Pe-girk-ka-gay, the women doctors being called - Kay-gay. Most of the men doctors are of the highest birth and are often - members of the highest families and are often members of the secret - lodge. It is only them that stop the women doctors and make them many - of their accusations or retract their sayings, thus keeping them in - bounds of reason, though they are very lenient with them and often let - them go too far before they stop them. These men doctors help to start - and to make the settlements for the white Deer-skin dance, and this - is the time when all troubles between individuals, clans and villages - are settled, so the whole tribe is in peace. If any of them are not - willing to settle their difficulties they are strictly forbidden to - attend the worship, and if they should attend they would lose the - respect of the whole tribe, besides they would be dealt with harshly. - So in case there be some that cannot make a settlement it is best for - them to remain away for this is a time and place where all is free and - the best of good cheer and behavior must prevail. The White Deer-skin - Dance they hold every two years unless something of a serious nature - happens and which sometimes did happen and so crippled the people that - they could not hold them for a number of years, such as contagious - diseases or other calamities. In years that everything was all right - these men doctors would get together about the last of July or the - first of August and have a talk and settle the question and give out - the announcement that they<span class="pagenum" id="Page_44">44</span> were going to have the Deer-skin Dance - (Oh-pure-ah-wah). The word would be sent out to all the Indians up - and down the river, to the Hoopa and Smith river Indians and down the - coast as far as Trinidad, and any and all of them of the other tribes - could come and see the dance and none of them would ever be molested. - Now they would begin to settle all of their quarrels among themselves - by paying, this was done by arbitration in most of the cases, as they - would select the ones that were friends to both sides of the ones in - dispute. They would argue the case and bring them to a settlement if - possible, and if they could not make a settlement they could not come - to see the dance. This way things would move along and all kinds of - sayings would be learned and disputed as those that had no authority - would be guessing and often times give out something as coming from - some of the head men. All would believe it to be true until it got far - enough when the head ones would pronounce it as not authoritative and - the false sayings would stop. Another false story would take its place - and this would go on until about the middle of August when the Talth - would get together and set the time for the dance to start. They always - put in the fish dam first, it being a part of this great festival.</p> - - <p>The one that handles the putting in of the fish dam is known as Lock, - and the fish dam is called La-og-gen. Lock selects one other of the - high priests and one girl of equal high birth and the three go to a - secluded place out on a high mountain from which place they can have a - good view of the surrounding country and there the girl makes a small - fire and is given instructions of how and what to do. The other man is - also directed what to do. Lock unrolls his emblems, which is a closely - woven scroll that is absolutely water proof and takes from it the roots - that he burns slowly over the fire that the maiden keeps burning. These - roots are burned as an incense and have a sweet odor as they burn, and - while they are burning Lock prays and sings to God to give him health - and power to carry through all the hardships of putting in the dam. - They remain here for two days and nights, then go back down the river - to where the fish dam is to be placed. There they land with their boat - and stop at a very large rock which is close up to the water’s edge, - and a large creek of clear pure water which enters into the river just - at and a little below this large rock.<span class="pagenum" id="Page_45">45</span> In the middle of the night the - maiden gets wood and starts a small fire and fixes things for Lock - and his helper. This girl is a virgin of purity. She goes across the - river and bathes herself and dresses her hair, using her Indian knife - like a comb, which she carries fastened to her wrist, until her hair - is dry and glossy, then she lets it hang loose, wearing a band around - her head made of beads which keeps the hair from falling over her face, - just coming to the jaw, and if at any time the hair comes over her - face she strokes it back with her Indian comb, but she never touches - her hair with her hands. After she has bathed and dressed she goes to - the lodge and lies down and sleeps until late in the morning when Lock - and his helper come to the lodge and lie down and sleep until late - in the morning when Lock-nee and his helper come to the lodge, when - the three of them all take a bath, and then eat for the first time - since they started. None of them are allowed any water and will not - be allowed to drink any for many days yet. Some of these people would - start in looking fine and when they came out they would often look - like a walking skeleton, they would soon regain their flesh although - sometimes they never would regain their normal condition. These three - keep themselves secluded and no one has seen or heard of them, but all - are anxiously waiting to hear the word. After they have had their meal, - Lock and his helper go back across to the large rock, then Lock unrolls - his scroll, burns some more incense and gives his order to his helper - to go out to all the villages and call on as many to come forward and - help to put in the fish dam as is needed, and this is the time for them - to appear before Lock. Sometimes there will be from one hundred to two - hundred young men, no old or sickly ones are wanted. After they all - appear before Lock, he assigns to each lot of eight or ten of them, - the part and amount that they are to do. After this they go home, fix - up their provisions and camp outfit and in about thirty hours’ time the - river bars in and around this place are alive with Indians, and the air - is filled with merriment and jokes.</p> - - <p>Early in the morning they all start out without eating, and cut the - small pines that are from two to three inches through at the butt - ends. Some will make a fire, and as the others are cutting and packing - in they will take the green pine poles and run them through the fire - until they are scorched<span class="pagenum" id="Page_46">46</span> then take them out and the bark is peeled off - easily. While they are yet hot they split each one in two and four - pieces, then others get long hazel withes and run them through the fire - and while they are hot split them in two pieces, then they take them - and the pine pieces and plat them together like mats, leaving the pine - sticks about one and two inches apart, these mats when set upon end - are about nine feet long, with five or six hazel withes about fourteen - inches apart. After they get a mat put together they roll it up, making - each mat so that one man can pack it on his shoulder and at a given - time they all carry them down to the river to the place where the fish - dam is to be put in. Others get the posts which are about eleven feet - long and five or six inches through, they are all sharpened at one end - and made very smooth, all the bark being taken off. Some get the long - pole-beams or girders which are from twenty to twenty-four feet long - and about six or seven inches through with the bark taken off. The girl - that carries the true name of God is, during the day, in the lodge or - house that is used only on these occasions. This house was kept in - good condition at all times but no one lives in it, except on these - occasions, also the sweat-house that Lock sleeps in while this work - is going on. In the evening, about dusk, after all the workers have - retired for the day, she quietly goes out and crosses the river, as - Lock’s helper at this time is watching for her and takes the canoe over - to take her where Lock is concealed under the large rock close to the - bank of the river, and she gathers a quantity of dry wood by which Lock - keeps a small fire burning all through the day and on which he burns - incense. Lock keeps out of sight of all the workers as they do not - want to see him and avoid doing so. Lock gives orders to his helper, - directing him so that he can deliver the orders to the different - companies of workers. This helper is one that has the birth but has not - the secret of the true name of God. Lock gives him all the orders in a - low whisper, and this helper is called Lock-ee.</p> - - <p>As soon as the girl whom they call Normer, has finished, the three - cross the river to the south side and after landing they all bathe, - there being a secluded place close by where the girl takes her bath - and when they have finished they proceed to the Lah-wah-alth or house - where Lock’s wife and his helper’s<span class="pagenum" id="Page_47">47</span> wife are preparing the only meal - that they eat every twenty-four hours. After the meal is finished Lock - and his helper go to the sweat-house for the night in which a fire has - been started by an old man who was selected to get the wood and thus - the place was warm for the night. Lock and his helper take a smoke and - then retire. Very early in the morning there is a fire made in the - sweat-house and Lock and Lock-nee take a sweat and then go back across - the river, Lock going to his secluded place and keeping himself hid so - that none can catch even a glimpse of him. The girl also keeps secluded - by keeping in the house where the wives of Lock and Lock-nee are, and - she is busy fixing her dresses, combing her hair and keeping herself - very neat and what spare time she may have after this she is making a - new dress or skirt from the inner bark of the wild maple that grows on - the river. The bark is bleached until white, then platted and hung to - a band that goes around the waist, making it as a skirt, coming down - to the ankles. All the workers which are called Nah-quelth are ready - to work like beavers getting everything in readiness. No one eats more - than one meal a day and all must be in good health and young before - they are accepted to work on the fish dam. The day that it starts and - until it is completed must not exceed ten days. The girl, Normer, now - sends Lock’s wife or Lock-nee’s wife, (either one can go) to select for - her ten girls all of which must be of good birth from the middle class - or rich, and not more than ten, but if ten cannot be secured a less - number will do. These young girls now come and are called Wah-clure, - but they do not see Normer. They remain with their kindred and are - drilled and fixed up to be ready for the last day and final finish of - the fish dam. Now Lock-nee has selected from the Nah-quelth or workers, - either five or six to act as managers over the different parts of the - work, and these take the bark of the madrone and make a hat which - looks very much like an old style plug hat that the white man wears. - This is striped and painted in a novel fashion and these workers are - very noticeable as they go from place to place giving instructions to - the workers. These plug hat men now select twelve or less boys and - put them to making ribbons of bark which they stripe off very flowery - by painting and carving, also making fancy Indian pipes, carving and - painting them very artistically. These boys are called Charrah<span class="pagenum" id="Page_48">48</span> and the - pipes and ribbons made by them are put on the top of long slim poles - from twelve to fifteen feet long and are to be used at the finish of - the fish dam. These poles have the bark taken off and are clean and - white.</p> - - <p>All this time Lock has kept himself secreted from the eyes of all - the workers and on the morning of the fifth day, very early, he and - Lock-nee go up the mountain side and select the first one of the long - beams or stringers that is to be put in on the north side of the - river, starting just above the large rock under which he keeps himself - secluded up to this time, and when he has selected the one that suits - him he makes a small fire at the roots of the tree and burns his - incense, then sits down by the fire and prays to God to give blessings - to the whole people with health and plenty. Now all of the workers - knowing the time, and the boys and the men have followed up and are - all looking for the posts, twenty-two in number, and the rest of the - stringers which are ten besides the one that Lock selects, making - eleven altogether. After Lock has finished with his prayer to God he - commences to cut the tree, Lock-nee helping him and together they cut - it down and when it falls with a crash all the workers shout loudly, - “oh-oo”, and the whole side of the mountain echoes with their voices. - Lock-nee begins to trim off the branches and peel the bark while others - come in and help. All the workers are scattered off in different - places, each squad looking for posts and the rest looking for stringers - and cutting them down and as each tree fell they all holler “oh-oo.” - They take the bark off and trim and sharpen the posts. All these pieces - are complete in one day and taken down to the river’s edge by evening - and before any one can eat or drink water after all the pieces are - finished. Lock and Lock-nee take the lead with the stringers, a rope - tied around the large butt end which is quite heavy timber and start - down the mountain with it, Lock all the while talking in prayer to God, - and if the timber stops he prays and talks good and as he has all his - life been so good that God causes the timber to move along easily. As - Lock starts all the rest follow with their timbers and all arrive about - sunset on the north bank with all the heavy frame part for the fish - dam. These people while they are working all day are full of jokes, - laughing and telling funny stories, and if one has done a mean trick - of any kind and others know of it,<span class="pagenum" id="Page_49">49</span> he is twitted about it; they poke - fun at each other continually, yet they all keep good natured about it - and they are all very witty in their answers. They all smoke during the - day, each one using his own pipe and all have their own buck-skin sack - to carry his pipe and tobacco in. Now all the timbers are in the water - and tied to the bank and left floating, ready for morning. Men and boys - now bathe themselves and clean their hair, when all depart for their - different camping places, parting with jests and jokes, and eat their - only meal in twenty-four hours. Lock addresses the girl as my child, - my daughter and other endearing terms. After the meal is over Lock and - Lock-nee go to the sweat-house to rest and sleep for the night and in - the morning, early, all are out and ready and go down to the river and - across in their canoes, they having many of them on such occasions. - Lock now gets the rock for driving the post, this is of granite and - flat, from twelve to fifteen inches across and from two to four inches - thick and weighs from fifty to sixty pounds. Only those who use this - rock ever have a chance to examine it and it is said to have been made - many generations ago. It is kept hidden in a secret place and only - brought to view for this purpose and all the other tools that are used - for every part and purpose in putting in the fish dam (La-og-gen) are - hidden in a secret place, not all being in one place, and there are - never more than two persons (Lock and Lock-nee) at one time that know - where to find them, being handed down from one to another. This rock - they call Milth-me-ah-lisi and in calling for it they say, Say-yah. - The other tools are called by their different names, the hammer they - call Tec-wan-ore. Lock and Lock-nee drive the first two posts which - starts the fish dam, the first one is driven nearly perpendicular, and - now the workers have to put up a staging which Lock climbs upon as the - post is long and has to be driven quite deep into the ground. Lock-nee - holds the post so as to keep it in place while Lock takes a maul and - as he raises it he talks to God, using words for lots of salmon and - to bless all, and at this he comes down with a hard blow, and keeps - it up until the first post has been driven to the proper depth, he - does not strike his blows fast, each blow is struck slowly. The second - post is set at an angle on the down river side of the first one, set - to make a brace against the current of the river, and also the top - ends come together so as to leave a<span class="pagenum" id="Page_50">50</span> fork or crotch at the top which - is tied securely together with hazel rope, leaving it so beam poles - can be placed in the crotch and tied securely. Now when Lock-nee has - the second post properly set in place, Lock commences as on the first - and drives it down to the proper depth and after this is done Lock and - Lock-nee take the hazel withe and tie it to the first one, leaving - the crotch. This being done Lock passes the mall over to the other - workers and drive the rest of the posts, the next two of which are set - angling down the river and the third two are set angling up the river - so as to make it in a shape like the old style of a worm fence made of - rails; this is also done for the purpose of bracing the whole structure - against the current of the river. As soon as the posts are all driven - Lock and Lock-nee place the first long stringer in its right place, - which is on the north side of the river, then the workers soon place - the rest of them and tie them with hazel withes. Then smaller posts - are driven at the corners for each trap, at the corners two posts are - driven, one angling down the river and they are placed so as to leave - the crotch, in which a pole is placed. The traps are about twelve feet - wide and fourteen feet long commencing so the center of the first trap - will be in the center of the first worm of the main frame work and - this is started first on the north side of the river. When the posts - are all driven for the traps which are many of them for the corners - and side and also to brace against the current of the river. The top - pieces are placed and braced, then poles are withed to the sides and - ends all around each trap. The mat or woven work of small split poles - are taken in and placed, unrolled, letting them close up, close to the - frame work of the structure. These traps are set on the down river - side of the main structure so that all of this mat work has to be put - on the inside of the frame work of the traps. Then all of this matting - is tied with hazel withes very carefully. These traps are not put up - close together, there is a place of about six feet left between each - trap so that a canoe can be run between them. This matting is placed - all the way across on the upper side of the main frame, except on the - south side of the river where there is an open place of about twenty - feet in width, this only has the main beam over it and is left so all - can pass up and down the river in their boats, and also a chance for<span class="pagenum" id="Page_51">51</span> - many salmon to pass up river. They place boards along the main fish - dam so as to leave a good foot walk all the distance across the river - from one bank to another. They put in a gate at the lower end of fish - traps and one at the upper end of each trap, and at this time the water - begins to roar so that when close to the dam it is deafening. Now there - are so many families to each trap, so the upper gate is closed down and - the lower gate is opened. We are now up to the noon hour of the tenth - day, when there is a long pole some twenty to twenty-four feet long set - just at the south side and end of the fish dam and just on the lower - side, on the top of this pole all of the fancy work that the boys have - been making is tied and there is a mound of sand heaped around the foot - of this pole to a height of three or four feet and from eight to ten - feet across. Now it is about four o’clock in the afternoon and Lock - and Lock-nee are with the Nah-quirlth, busy as bees putting the final - touches to the fish dam. And of all the tribes, the women are the most - anxious and are from place to place asking the others how the girl - Normer is, if she is well, can she go and if she is going, when out - comes Normer from her place where she has been kept from view all these - days. She has in the palm of her right hand a small basket in which is - a small piece of acorn dough, and she goes in a swift run on a broad - smooth trail in an easterly direction for a distance of five hundred - yards to this pole, which she runs up to, facing it, then going around - to the right she sets the basket on top of the mound, close up to the - pole. All are watching for her and as soon as one sees her they all - shout at the top of their voices. Then Lock runs to hide as he does not - want to see her at this time. Now she turns and goes back at the same - swift speed and at this time all of the girls that she sent for are - in their place where they dance. The ground is all fixed, having been - scooped out leaving a depression some four feet deep and twenty feet - across, gently sloping to the center. Normer comes up to the dancers - and passes on in a westerly direction down the river until she comes to - a woman who has been a Normer before her and tells her where to turn to - the river, where she bathes herself, then turns back and walks to where - the girls are dancing and sits down in front of them and urges them to - sing louder and dance faster. These Wa-clures stand erect moving the - body forward and backward by the action<span class="pagenum" id="Page_52">52</span> of the knees, raising first - one foot and then the other. Normer keeps watch of the sun and as it - is getting low and it is getting time for all to come, she raises to - a kneeling position and bids the Wa-clures to sing louder and dance - faster, they then move very lively. Normer is the absolute ruler of - her people as she is the child of God’s own purity. Then comes Lock - with Lock-nee closely behind and thirdly comes the boy, Charrah, with - the same basket that Normer left at the pole and which is now full of - water, and as Lock walks up to Normer the girls all drop down and hover - over Normer, then Lock and Lock-nee drop over them, then the boy who - has the basket of water lowers his hand and throws the basket, water - and all as high up in the air as he can and the water comes down over - them in a shower. As the boy throws the basket and water up in the - air he and all of the boys drop down over the others, hovering over - Normer like a swarm of bees hovering over the queen. This is done for - her protection, for now come all the workers, each one having a long - pole on the top of which are tied the bark ribbons and fancy carved - Indian pipes that the boys made, and as they come running up they form - a half circle around the heap letting the long heavy poles fall over - them with a crash which is done so quickly that it is very hard to see - how it is done, and just as quickly the whole heap raises up out of - this place and place themselves in fours for the next move. At this - time if Normer was silly enough she could command every man, woman and - child to lie flat on their abdomens and go without eating for another - twenty-four hours, as all must obey her commands, no matter what they - might be. Now the fish dam is completed and all go to their camps. - Normer goes to the lodge with Lock, while Lock-nee secures and takes - to her the first salmon taken from the fish dam and Lock-nee cuts out - from the middle of this salmon enough for her supper, while no one else - can eat of the salmon until the next day. Every thing now becomes quiet - for an hour, as they are all taking their evening meal. Then first one - than another will begin to inquire about Normer and her health. Now all - depends upon Normer, if she is strong enough she quietly goes out and - cleans off the ground this same evening but if too tired she puts it - off until morning. After making her plans she then gives her orders to - Lock and he in return gives it out to the people and they all<span class="pagenum" id="Page_53">53</span> begin - to prepare. After Normer has cleaned the ground she makes a small fire - just in front of the dancers and on which she places the incense roots, - then as the dancers come up and take their places she sits there with - her hair hanging loose, down on each side of her face, and with beads - over her neck and hanging down over her breast, she has on a white - buck-skin dress trimmed with beads and shells, all of which are made by - her own hands as we use only of our own make. She does not use feathers - of any kind. Normer sits there a model of beauty with the teachings - that have been hand-down through the many generations, that if she - should, while carrying out her duties, lose her virtue, or disobey any - of the laws of her God, that she would be struck dead for doing so. - Now the dance starts and this is the beginning of the White Deer-skin - dance. This place is about ten miles up the river from the place where - the White Deer-skin dance is held but is started first at this place - after the finishing of the fish dam. Normer starts it here and then - all go home, but Normer, Lock, Lock-nee, the girls and the boys remain - here, Lock and Lock-nee taking charge of the fish dam and all stay - here as long as the fish dam holds intact, except the last day of the - White Deer-skin dance when Lock calls all of them and asks if they want - to see it the last day, if they decide to go not one of them must eat - the last day and all go together and return in the evening when they - all eat. Now all is fun and mirth with all of them that remain at the - fish dam, Lock and Lock-nee leading them all in the plays and fun of - every nature. Normer stays with Lock and Lock-nee but she now goes out - and plays and jokes and has her share of the fun, and all have their - regular meals. This place where the fish dam is put in is called by - them Cap-pell and is a bar of some twenty or thirty acres, high enough - so the river never over-flows it and yet it is very level. It is a - pretty place, being situated on the south bank of the Klamath river. - There are two villages on this pretty spot, one being Cap-pell which - was very large in the ages gone by and which contained a very large - number of Indians. The other village was called Sy-ah and was very - ancient, being the place where the lodge was situated. The house they - stay in is called Lah-wa-alth and the house where Lock and Lock-nee - sleep is called Ur-girk.</p> - - <p><span class="pagenum" id="Page_54">54</span></p> - - <p>I will say to the white race that my people, or any other Indian tribes - as far as I know them, do not use the name of our Creator when using - profane language, as we would feel it a disgrace to do so, even to - think of such a thing. We never use the sacred name of God, only in our - prayers.</p> - - <p>The following are a few expressions sometimes used: Kee-mol-len-a - Ta-ga-ar-a-wah-ma, (bad talk) pointing the right hand, with the fingers - extended, toward a person and at the same time saying: Woo-saw-ah, - means that the person is badly born, and they never forgive you for - this. Another is: Char-reck-quick-cal-lah, and means: “I wish you were - in hell”, and for this also they never forgive.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_II"> - <span class="pagenum" id="Page_55">55</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER II.</h2> - </div> - - <div class="subhead">THE CREATION OF THE WORLD.</div> - - <div class="center-container"> - <div class="poetry"> - <div class="stanza"> - <div class="i0">In a vision, the Indian through his mysterious eyes</div> - <div class="i3">Sees yonder in the distant skies,</div> - <div class="i0">A scene sublime of the past ages,</div> - <div class="i3">That for aye will enchant bards and sages.</div> - </div> - </div> - </div> - - <p class="drop-cap mt5">ON His mighty Throne, high in the infinite realms of Heaven, sat the - great ruler of the stars and endless skies, Wah-pec-wah-mow (God). As - he peered down through the darkness of a cheerless and lonely space, - He created a new world, the earth on which we live. He first made the - soil of the earth and placed it in a buck-skin sack. He opened the sack - and shook the soil from it; it fell down into the chasm of darkness, - and Wah-pec-wah-mow could not see anything but the intense darkness. He - commanded that the rays of light should penetrate the awful darkness, - and there should alternately be night and day. The sun to shine by day - and the moon to shine by night, to break the awful stillness of this - once dark and cheerless world.</p> - - <p>Gazing down from His Throne on high, Wah-pec-wah-mow saw the world he - had created was a desolate waste without human life, or life of any - kind. He now began the transformation of the new world, and lo, the - once barren surface of the earth was clothed in verdure; forests lifted - their giant branches sky-ward; tranquil streams flowed and great rivers - wended their way to the ocean.</p> - - <p>The first living thing placed upon the earth was the white deer - (Moon-chay-poke). The white deer roamed over the hills, mountains, - in the valleys and on the plains. He was the pride and dignity of - the animal kingdom. This is why the Klamath Indians revere the white - deer that is so sacred to their hearts and use the skin as an emblem - of purity, in one of their<span class="pagenum" id="Page_56">56</span> greatest festivals, or worships, which - is termed in English as, “The White Deer-skin Dance.” In the Indian - language it is called, “Oh-pure-ah-wah”; which does not mean dance but - means one of their most sacred religious festivals.</p> - - <p>The next living creature that Wah-pec-wah-mow placed upon the earth was - the red eagle, Hay-wan-alth, who has ever since ruled as the monarch of - the skies. The Indians prize the feathers of this eagle very highly, - and use them in their great festival. In the decoration of their - head-gear, they take a single feather, fasten it in the hair at the - back of the head, arranging it so that it stands straight up. They also - use the feathers of the bald eagle, Per-gone-gish, and the gray eagle, - Per-gish, sometimes as a substitute for the feathers of the red eagle.</p> - - <p>After the white deer and red eagle was placed upon the earth, - Wah-pec-wah-mow now created all the other animals of the earth. Some - were to roam upon the plains, others in the forests, some to eat grass - and others to devour other animals, etc.</p> - - <p>Wah-pec-wah-mow did not give our people any single day during the - week or month, as a day of worship, but gave them a certain season - of the year in which to hold their religious ceremonies. This season - of worshipful ceremonies usually begins in the month of September, - and lasts for several days. It is the season of the year when the - water of the rivers and brooks ebb lowest, and the summer is almost - ready to wane into the glories of Autumn. This season is called, - “Kne-wal-la-taw,” the eighth month of the year, according to our way of - reckoning time.</p> - - <p>When Wah-pec-wah-mow had finished creating the plant and animal life of - the earth, He then created the first real man. He made the first man - of the soil of the earth, and placed him in the beautiful valley of - Cheek-cheek-alth. This valley was located in a far off northern clime. - When the first man was created and he became a living being upon the - earth, Wah-pec-wah-mow said to him, “You are a living man.” God named - this man He-quan-neck. Inspired with the breath of life, He-quan-neck - first saw the light of day in this sweet valley of sunshine, flowers, - fruits and herbs. Among the growing herbs was the herb walth-pay, - which has a forked root. God saw that the man was lonely in this - sunny<span class="pagenum" id="Page_57">57</span> valley, and he was not pleased with his work. Wah-pec-wah-mow - now requested He-quan-neck to blow his nose, which he did, and - immediately the forked root, or walth-pay turned into a living woman, - Kay-y-yourn-nak. Man now became blessed with a living companion and for - a time they dwelt together in the chaste life of peace and happiness.</p> - - <p>Our tradition has been handed down through the long centuries, the - first dwelling place of man and woman was far away in a northern clime. - It would seem a distant land across the waters from the North American - continent that is located in the northern part of the world, which we - call Cheek-cheek-alth.</p> - - <p>Man and woman in the valley of Cheek-cheek-alth knew no sin, two pure - souls were they in this valley of perpetual sunshine and flowers.</p> - - <p>The loneliness of two human beings dawned upon Wah-pec-wah-mow so - he decided to have the earth populated with people. He now caused - He-quan-neck and Kay-y-yourn-nah to fall asleep, and while they slept - He caused the snake to crawl across the woman’s bare abdomen, that - awakened the sleepers, and this opened their eyes to their nudeness and - thereafter they knew sin. The finer senses of the woman awoke, as she - became deeply humiliated at the sight of her naked self, and she began - to fasten leaves together from the herb, Cur-poo-sa-gon, out of which - she made an apron to clothe herself. Thus the first garment that woman - wore was from the leaves of this wonderful plant. This plant grows in - abundance along the lower Klamath river and its surrounding regions, - and the little Indian girls up to this day like to gather these leaves, - rub their face and hands with and wear them upon their heads under - their caps. These leaves have a very strong and unpleasant odor.</p> - - <p>Wah-pec-wah-mow commanded the man and woman to go forth and bring - children upon the earth. A curse fell upon the woman, that she should - bear children with pain, therefore every woman after her, through all - the long centuries has had to endure this hardship. The first children - were born some with light hair and fair skin and blue eyes, and some - with black hair, dark skin and black eyes and as they married they - would mate with black hair, the others with light hair and when they - left the old land Cheek-cheek-alth they were not so dark, many of them - were light haired, fair and blue eyed.</p> - - <p><span class="pagenum" id="Page_58">58</span></p> - - <p>Wah-pec-wah-mow put a curse upon the snake that it should crawl upon - its belly as long as the earth should last.</p> - - <p>God’s laws were that every man and woman should marry and bring forth - children. These people were taught to obey the laws and be honest. - They increased in number until they became very numerous, and at that - time, they all talked the same language. As time sped by they became - very numerous and Wah-pec-wah-mow now caused our people, the Indians, - to start on their long journey, away from their native haunts and - childhood’s land, Cheek-cheek-alth. We do not know how long, but they - wandered thus in search of a new land, leaving behind them only a - memory of the old land. A land that claims its own no more in life and - like a people in exile they wandered on.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_III"> - <span class="pagenum" id="Page_59">59</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER III.</h2> - </div> - - <div class="subhead">THE WANDERING TRIBE.</div> - - <p class="drop-cap">FROM the land of Cheek-cheek-alth, the mystic Eden of long ago, came - our wandering tribe of people who long since inhabited North and South - America; for we are all one people. Among them were our leaders, the - men who possessed in their secret breasts the true name of God. These - men and women in our language we call Talth, and were the High Priests, - and great rulers who ruled our people. Therefore, we were one of the - tribes that was never ruled by a single chief, but by our Talth, or - High Priests. Upon leaving the old land the Talth carried with them the - forked root, Walth-pay, (the root from which woman was made) and the - stalk of this root as a divine rod of strength, endurance and courage, - being used as a saviour of the tribe. With it the Talth would command - food for their famished members and bring peace and rest to their weary - bodies. The Walth-pay stalk kept perfectly green, and blossomed all the - while, and the High Priests carried it with them on their long journeys - and years of wanderings.</p> - - <p>In my infancy, I was taught all that was good, and to make for a true - and noble womanhood; that there was a God in Heaven who ruled over all, - and during my researches throughout I have found nothing better. When - these last two members finish their earthly reign, with us perishes the - true name of God to my people. With it has perished from the earth our - true<span class="pagenum" id="Page_60">60</span> Indian laws, our sublime religion, our deeds of chivalry, as rich - as the civilized world has ever beheld. Also our glorious manhood and - womanhood; immoral, corrupt, tottering, down-trodden and debauched by a - superior race, we have perished in that winter night of the transition - period. At a single blow our laws were torn asunder; loathsome diseases - we had never known crushed out the life and beauty of our physical - bodies, and demented our spiritual minds with lowly passions. Poisonous - spiritous drink has set the brain on fire, degrading man and womanhood, - thus as a race we have perished. And this great land, the richest the - world has ever known, the land of our forefathers for so many thousands - of years. Now another race is struggling on where our reign has ended. - Already our great rulers are at rest, and forever; laureled with the - glories of the primeval ages that have passed away in silence. As a - nation, like the ancient Egyptians, we have grown old and passed away; - we have seen a great civilization rise to the highest of its splendors - and pass away to another land beyond recall. Today we see another - civilization endowed with a splendor of its own, rising over the debris - of the eternal years.</p> - - <p>We are all one tribe from the source of the Klamath river to its mouth, - and down the coast as far as Trinidad, (Cho-ri) and up the coast as far - as Wilson creek, which we call Ah-man. We are classed in two divisions - and term ourselves as Po-lick-las along the coast and up the river - as far as Weitchpec, designated as the lower division of our tribe. - From Weitchpec on up the river to its source we term as Petch-ic-la, - the upper division of our tribe. We intermarry to a great extent, - having the same marriage laws and religious ceremonies and all our - traditions and teachings are the same. We call God, Wah-pec-wah-mow, - which means in our tongue the father of all and we do not consider Him - as one “which has been so much of the white man’s allegory, but as an - Invisible Omnipotent Being, who rules this great universe with an all - seeing eye, He is everywhere.”</p> - - <p>Wah-pec-wah-mow is the common name applied to God, used by all classes - of our tribe, as the real and true name of God is never spoken. Our - high priests, born of the royal marriages, are initiated in the Holy - Lodge and are given the true name of God, but they never speak it - outside of the lodge, it is only spoken inside after they have gone - through a long and<span class="pagenum" id="Page_61">61</span> secret communion, and then the name is only - whispered in the lowest whisper from mouth to ear. This true name is - only used by the Talth with profound reverence to the Great Creator, - in the sacred lodge and in the hallowed lonely places far back on the - high mountains where they go to worship in the profound solitudes, away - from the gaze of curious people. Our religion has been too sacred, - too sublime an ideal to quarrel over, hence we have remained silent - through the gloom of so many years and borne patiently the insults on - royal society as being heathens. This true name of God, as great as the - universe, will never be spoken again. If it should be uttered in a loud - and harsh tone of voice, it is said that the earth will tremble, ignite - in mighty flames and pass away forever. Ever thus, since the creation - of the world, the Talth have handed down our religion and traditions - from the old land of Cheek-cheek-alth, from generation to generation. - It is the duty of every Indian child to be pious and worship the Great - Creator. Our sacred religion is O-pure-ah-way (the White Deer-skin - dance) where all the members of the tribes in unison and worship, and - entertain our guests with much hospitality.</p> - - <p>In our recollections of the past we left the land of our birth - (Cheek-cheek-alth) many thousands of years ago with our leaders, the - Talth, who were given the true name of God in the old land, and carried - with them the forked root, or Walth-pay. With this divine rod they - commanded food, comfort and peace during their long years of weary - wanderings. After we left the beautiful valley of Cheek-cheek-alth, for - years we wandered down a European land, always moving toward the south, - having our origin in the far north. Over this land we wandered like - exiles, we know not how long, as it might have been centuries until we - reached the rolling waves of the ocean. Upon reaching this salt water - we made boats or canoes, and paddled over the waves until we reached - the opposite shore, having crossed the straits in safety. Having - reached this opposite shore, upon this new continent we continued our - weary years of wandering, ever on, far on, down this land, always going - south as before. We carried the memory through the long ages, the - perils of the far north, the huge icebergs, the regal monarchs of the - North that floated like ghost-ships at night on dream-land seas, the - splendors of the aurora borealis flickered across the snowy fields and - through<span class="pagenum" id="Page_62">62</span> this land of the midnight sun came our brave forefathers. - In this land of the frozen North some of our people were left, the - Esquimau; they were given a language as they were separated from our - sturdy band and emigrated over the snowy fields and have long since - from this time on inhabited the land of perpetual ice and snow.</p> - - <p>Our tribe would often become weary with travel and become very - dissatisfied and would quarrel much among themselves. The Talth would - stop after hearing so much grumbling and build a lodge where their - members would hold a meeting and offer up worship to God, that He would - guide them aright, endow them with power to bring peace among their - people, comfort them in their wants and give them food. After the lodge - meeting and prayer the Talth would command with the rod of Walth-pay - food for their people. The food came to them in the form of acorn dough - out of which they made bread or pop-saw. The Indians would never see - pop-saw falling to the ground, but they would find it where the Talth - told them to look, and each one would be compelled to gather up their - own, or they would go hungry. As long as they remained camped in the - same place the pop-saw would come to them but when they would break - up camp and travel on the pop-saw would cease to come and the tribe - would grow very hungry and begin to quarrel again. The Talth would - stop after days of fatigue and hunger, and build another lodge where - their members would worship at the sacred shrine. After the worship - food would come again in the form of the acorn dough, commanded with - rod of Walth-pay. Sometimes the Talth would leave the camps for several - days, during which time the people would become very restless and - discontented and some of the people would try to perform the duties - of the Talth in their absence, and some of them would pray to the - sun, some to the stars and other idols. The Talth would be very much - humiliated upon their return to find their people so corrupt in their - worship, and it would take much faithful work to assure peace and order - among them again. The Talth would plant the herb, Walth-pay at their - stopping places during their travels, and it would readily take root - and grow, at almost every stopping place some of our people were left - and God would give them a language; they would inhabit the locality - permanently and branch out to other<span class="pagenum" id="Page_63">63</span> localities, while our part of the - people traveled on until they reached their final earthly home on the - Klamath river, which we call Health-kick-wer-roy, and here we found the - white race, (Wa-gas) which will be told of in another chapter. Thus - we traveled on down a great continent, leaving behind at our stopping - places, a portion of our people, which were given different languages. - Thus were our languages confounded among the tribes of America, and our - tribes became numerous, being scattered over the land of the midnight - sun of perpetual ice and snow, over the continent of North America to - the equator and regions of perpetual sunshine; and beyond the equator - over the continent of South America to its farthermost southern - borders, where we merge into the regions of ice and snow again, our - tribes have been scattered. Over this great land we are all one people, - however some of our tribes were far superior to others. We know not how - many centuries we wandered, or when we reached our last stopping place - on the Klamath river and where we decided our long journey should end, - and that we would make this our final home. The Wah-teck, Wah-ker-rah, - Cor-tep and Pec-wan villages were among our first camping grounds on - the Klamath river. Here we spread our camps and built our first houses - long ages ago, and have resided in them and kept them in repair from - generation to generation. Some of these primeval houses yet remain - in these old villages, haunted with the romance of centuries and the - inspiring history of past ages. Upon our first arrival there were a - great many of our people and we began to divide off into different - villages and locate along the Klamath river and down the coast as far - as Trinidad, (Cho-ri) and up the coast to Wilson Creek (Ah-man). The - other tribes were placed by Wah-pec-wah-mow in different localities, - that all the people might sustain themselves with plenty of game and - food, and be kept comfortable.</p> - - <p>The Talth kept the Walth-pay in commemoration of God’s creation of - woman and their travels, and planted it in a few selected places - back in the lonely mountains. The Talth all know where to find this - wonderful herb growing, but it is also fading with the remote ages as - there are only a few Indians left who know where to find it. With them - passes away the sacred rites and laws of an ancient nation forever, and - the primeval art becomes a thing of the mystic ages.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_IV"> - <span class="pagenum" id="Page_64">64</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER IV.</h2> - </div> - - <div class="subhead">TRADITIONS OF THE ANCIENT WHITE PEOPLE.</div> - - <p class="drop-cap">WHEN the Indians first made their appearance on the Klamath river it - was already inhabited by a white race of people known among us as the - Wa-gas. These white people were found to inhabit the whole continent, - and were a highly moral and civilized race. They heartily welcomed the - Indians to their country and taught us all of their arts and sciences. - The Indians recognized the rights of these ancient people as the first - possessors of the soil and no difficulties ever arose between the two - people. Their hospitality was exceedingly generous in the welfare of - our people and all prospered together in peace and happiness, in their - pursuit of human existence. After a time there were inter-marriages - between the two races, but these were never promiscuous. For a vast - period of time the two races dwelt together in peace and honored homes, - wars and quarrels were unknown in this golden age of happiness. No - depredations were ever committed upon the property of their people, as - the white people ruled with beacon light of kindness, and our people - still worship the hallowed places where once they trod. Their morals - were far superior to the white people of today, their ideals were high - and inspired our people with greatness. After we had lived with these - ancient people so long, they suddenly called their hosts together and - mysteriously disappeared for a distant land, we know not where. We have - no memory of their reason or cause why they abandoned their ancient - homes where they had dwelt for untold centuries. Wars did not drive - them forth, for we loved them more than brothers, and difficulties - were unknown between the two people. On leaving they went toward the - North from whence we came, and disappeared from our land beyond the - northern seas. It was a sad farewell when they departed from this - land, for our people mourned their loss, as no more have we found such - friends as they, so true and loyal. In their farewell journey across - this land they left land-marks<span class="pagenum" id="Page_65">65</span> of stone monuments, on the tops of high - mountains and places commanding a view of the surrounding country. - These land-marks we have kept in repair, down through the ages in - loving remembrance. I have seen many of these land-marks myself (and - often repaired them) that they left as a symbol of the mystic ages and - the grandeur of a mighty nation that passed in a single season. Oh, how - little we know of the depths of the ages gone, how wide, how profound - and deep is the knowledge we seek; a monument of stone, a stone bowl, - a broken symbol, a hallowed unknown spot, a lodge of ruins, all this - makes a golden page glittering with diamonds that trills the emotions - with mysterious longings for truth and light in the depths unknown.</p> - - <p>When the Wag-as left this land they assured my people that they would - return to them at some future time. Perchance thousands of years - have elapsed since then, and they have not returned, we have waited - in vain for it seems that our cherished hopes are fading. However, - some of our people are still looking for the return of the white - man. The traditions handed down lead us to believe that the Wa-gas - returned to the land of their birth, in the far north, the valley of - Cheek-cheek-alth, as their traditions were given to us that their - origin was in this same land of Cheek-cheek-alth, as they came down - from the North when they came to this land. When the Wa-gas first - arrived on this continent they handed down the traditions to us that - it was inhabited by a giant race of people when they first came. - These giants were represented by the Wa-gas as being very swarthy in - complexion, and they used implements so large that no ordinary man - could lift them. It was an age when large animals roamed the earth, and - it seems the birds and fowls were all very large in size. It appeared - to be the first age, and was the age of the giants. The recollections - transmitted by the Wa-gas were that these giants were very cruel and - wicked. It was said that God became displeased with them and destroyed - them and they all perished from the earth. It was also said that God - appeared to the High Priest of the Wa-gas and told them that he was - going to destroy the giant race and that the Wa-gas themselves would - survive upon the earth as a new people. Smaller birds and animals - would appear upon the earth for the use of man, thus the age of giants - perished, but the Wa-gas do not hand down<span class="pagenum" id="Page_66">66</span> any tradition of how they - perished from the earth, as my people have no recollections of ever - seeing giants. My mother says that our people in ancient times have - seen many relics belonging to these prehistoric giants, such as huge - stone bowls, stone slabs and other implements so great that our people - could not move them. During the ages of rains and wearing away of the - earth, these implements have been buried so deep and have sunk into the - earth, that is the reason we cannot find them today. The Indian name for the - giant race is Pah-pel-ene, which means people that have all died and - passed away.</p> - - <p>When the Wa-gas returned to Cheek-cheek-alth it is supposed they found - a ladder in this beautiful valley which extends from earth to Heaven, - and climbed it to Werse-on-now, (Heaven) where they dwell with God. All - the half castes with the exception of a few went away with the Wa-gas, - and nearly all those that were three quarters Indian remained with our - people. This is said to be the reason why some of our people are very - fair. Some of the Indians are still looking for their return to the - earth, when they come back it is believed that peace and happiness will - reign supreme again over this great land and all evil will be cast out. - When the present race of the white people made their first appearance - upon the American continent, we believed it was the Wa-gas returning - and a hearty welcome was extended to them and there was great rejoicing - among our tribes. But soon the sad mistake was discovered to our - sorrow, when the men began to debauch our women, give whiskey to our - men and claim our land that our forefathers had inhabited for so many - thousands of years, yet not a single family has ever been driven from - their house on the Klamath river up to this day. We no longer termed - them as Wa-gas, but as Ken-e-yahs, which means foreigners, who had no - right to the land and could never appreciate our kindness, for they - were a very different people from the Wa-gas. They had corrupt morals - that brought dissolution upon our people and wrought the horrors of - untold havoc.</p> - - <p>When the Indians first reached the Klamath river there were large - prairies and vast tracts of grassy land, which have since grown up - in timber and under-brush. Many of the prairies were set on fire and - burnt off every year during the dry seasons which kept the timber from - growing up very fast.</p> - - <p><span class="pagenum" id="Page_67">67</span></p> - - <p>The Klamath emptied into the ocean at Wilson creek, about six miles - north of where it now goes into and ocean at Reck-woy. There were - high bluffs of rocks between the river and the ocean all the way from - Reck-woy to Wilson creek, which kept the river in its course to Ah-man - (Wilson creek) where it emptied into the ocean. The river was said to - have kept in this course until our Christ caused the mighty rocks to - split open and the waters of the river rushed ahead to the ocean at - Reck-woy, where it has ever since flowed into the ocean.</p> - - <p>The traditions handed down say that the land, north of Redwood creek, - where it goes into the ocean, extended far out into the sea to the - large rock that is now known to the white people as Redding rock, has - continually washed away leaving this rock jutting up from the ocean - depths and can be seen for many miles over the surrounding area of land - and sea. This rock is located at a distance of about ten miles from the - shore and is called by the Indians Sa-quan-ow. This name translated - into English means an acorn pestle, a conical shaped stone, carved - out of granite and is used to pound acorns and grass seeds into the - finest flour. Long ages ago Redding rock extended up from the ocean to - a great height, and from a distance appeared to be a huge Sa-quan, or - pestle, hence its name. After ages of erosion the massive rock became - surrounded by water and the receding bluffs left it alone out in the - ocean where its greater portion has crumbled and fallen beneath the - waves as it is seen today. The Indians still call it Sa-quan-ow.</p> - - <p>There has been but little change in the channel of the Klamath river, - except at its mouth since our arrival in this land. In olden times - the channel of the river was very deep and clear and much narrower - than it is now and large bars of alluvial soil composed its banks, - where luxuriant grasses grew, and upon these lowlands during the - winter months great herds of deer and elk would graze, coming down - from the snow covered mountains. The channels of the large creeks - and tributaries of the river, such as Blue creek, (Ur-ner) Tec-tah - and Pec-wan have practically never changed as they still flow into - the river in the same places. Where the Trinity river flows into the - Klamath river it has made but little or no change during the passing - ages as has been handed down to us.</p> - - <p>We have no word of severe earthquakes in our regions,<span class="pagenum" id="Page_68">68</span> but have had - slight shocks from time to time throughout the centuries. We have no - tales of any great damage ever done by earthquakes and our people - never held any fear of tremors of the earth. But my people tell of - great tidal waves that have swept our country. They say a long time - ago one swept up the Klamath river to the mouth of the Trinity river, - a distance of over forty miles, and did great damage, as it swept away - houses and thousands of our people were drowned and carried away by the - rolling waves of the ocean, so few of our tribe were left that they - were well nigh exterminated. Many smaller tidal waves have swept over - the coast where the destruction was not so great.</p> - - <p>They tell of epidemics that came up the river and laid us low in the - devastation of life, thousands of our people would pass away in a - single season; they would die so fast that they could not be buried - and many of the bodies would be thrown into the river. The only way we - could keep the whole tribe from complete devastation by the ravages of - these dreadful diseases was to abandon the dead and leave the river - and go back into the high mountains and there we built bark houses - and remain until the snow and cold would compel us to retreat to the - lowlands again. In our mountain home we subsisted on wild game, - berries, pine nuts, roots and herbs. Some of our people would have such - a terror of the fatal diseases that they would refuse to return to - their homes and would brave the fierce storms of the cold winter until - they were convinced that all dangers had ceased. In our traditions of - the passing centuries many of these epidemics have almost devastated - the land of human life. During one of these contagions it was said that - the children would go down to the river to swim and would lie down in - rows from six to twelve in number upon the sand, as if they were alive - and had been placed there by careful hands; but they would be in their - eternal sleep, contagion having overtaken them.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_V"> - <span class="pagenum" id="Page_69">69</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER V.</h2> - </div> - - <div class="subhead">TIME AND NAMES.</div> - - <p class="drop-cap">WE have ten months for one year, and four seasons, as follows:—</p> - - <div class="center-container clear"> - <div class="poetry"> - <div class="stanza"> - <div class="i1">1st month: Caw-cha-witch.</div> - <div class="i1">2nd month: Nan-ah-wetch.</div> - <div class="i1">3rd month: Nachk-sa-witch.</div> - <div class="i1">4th month: Chaw-na-ah-wertch.</div> - <div class="i1">5th month: Mere-i-yaw.</div> - <div class="i1">6th month: Cauh-chow.</div> - <div class="i1">7th month: Chere-wer-sere.</div> - <div class="i1">8th month: Cana-wal-a-ture.</div> - <div class="i1">9th month: Cher-mick.</div> - <div class="i0">10th month: Wealth-ah-wah.</div> - </div> - <div class="stanza"> - <div class="i1">Spring: Key-atch-ker.</div> - <div class="i1">Summer: Kis-sa-no.</div> - <div class="i1">Autumn: Ka-yock-ka-muck.</div> - <div class="i1">Winter: Cah-mah.</div> - </div> - </div> - </div> - - <p>We lose time in our count each year, so we throw in or stop counting - until the time comes around to start again. The Klamath Indians are - good in counting and can count up into the thousands. We count ten, and - ten hundreds for one thousand. All of our counting is done by whole numbers; - we have no fractions. All the women have to count and count closely - in weaving baskets in order to make the designs come out correctly.<span class="pagenum" id="Page_70">70</span> - We have astronomers, called Haw-getch-neens, and they keep close - observation of the sun, which we call Ca-chine-wan-now-slay. Day we - call Ca-chine; the moon, Nas-cha-wan-now-sloy, this means the night sun.</p> - - <table summary="Names"> - <thead> - <tr> - <th>English names.</th> - <th>Klamath Indian.</th> - </tr> - </thead> - <tbody> - <tr> - <td>An old woman</td> - <td>Ca-par-a</td> - </tr> - <tr> - <td>Young women</td> - <td>Way-yun</td> - </tr> - <tr> - <td>Little girl</td> - <td>Wer-yes</td> - </tr> - <tr> - <td>Baby</td> - <td>Oaks</td> - </tr> - <tr> - <td>Boat or canoe</td> - <td>Yacht</td> - </tr> - <tr> - <td>House</td> - <td>Och-lum-ilth</td> - </tr> - <tr> - <td>Come in the house</td> - <td>Och-la-may</td> - </tr> - <tr> - <td>How do you do my friend</td> - <td>I-ya-quay Nec-tor-mer</td> - </tr> - <tr> - <td>Me or I</td> - <td>Neck</td> - </tr> - <tr> - <td>Yes</td> - <td>A</td> - </tr> - <tr> - <td>Fire</td> - <td>Metch</td> - </tr> - <tr> - <td>Mother</td> - <td>Calk</td> - </tr> - <tr> - <td>Father</td> - <td>Tat, or Tatus</td> - </tr> - <tr> - <td>Grandfather</td> - <td>Peach</td> - </tr> - <tr> - <td>Grandmother</td> - <td>Gooch</td> - </tr> - <tr> - <td>Old man</td> - <td>Ma-we-mer</td> - </tr> - <tr> - <td>Young man</td> - <td>Pay-girk</td> - </tr> - <tr> - <td>Large boy</td> - <td>Che-na-mouse</td> - </tr> - <tr> - <td>Small boy</td> - <td>May-wah</td> - </tr> - <tr> - <td>Mother-in-law</td> - <td>Cha-win</td> - </tr> - <tr> - <td>Father-in-law</td> - <td>Par-ah</td> - </tr> - <tr> - <td>Sister-in-law</td> - <td>Netch-nah</td> - </tr> - <tr> - <td>Brother-in-law</td> - <td>Weitch-tay, or Tay</td> - </tr> - <tr> - <td>Uncle</td> - <td>Jim</td> - </tr> - <tr> - <td>Aunt</td> - <td>Tool</td> - </tr> - <tr> - <td>Klamath river</td> - <td>Health-kick-wer-roy</td> - </tr> - <tr> - <td>Redwood timber</td> - <td>Keilth</td> - </tr> - <tr> - <td>Mermaids</td> - <td>Squer-tuck</td> - </tr> - <tr> - <td>Silver Salmon</td> - <td>Nep-puoy</td> - </tr> - <tr> - <td>Steelhead Salmon</td> - <td>Squalth</td> - </tr> - <tr> - <td>King Salmon</td> - <td>Ah-pus</td> - </tr> - <tr> - <td>Hook-bill Salmon</td> - <td>Cha-goon</td> - </tr> - <tr> - <td>Grizzly Bear</td> - <td>Nick-witch</td> - </tr> - <tr> - <td>Sea or Ocean</td> - <td>Pis-calth</td> - </tr> - </tbody> - </table> - - <p><span class="pagenum" id="Page_71">71</span></p> - - <p>The Bald Hills we call Cho-lu, contains many hundreds of acres of open - land, high up where one can see as far as the eye can reach in all - directions.</p> - - <p>There is another species of the Salmon caught in the Klamath river, the - English name of which I do not know but we call it Ra-gawk.</p> - - <p>In the year 1850 my people had never heard of the present white race - and we were then making our fires with two pieces of wood, one the - willow and the other of hardwood.</p> - - <p>My mother and father never learned to talk English, so I talk to them - only in our own language.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_VI"> - <span class="pagenum" id="Page_72">72</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER VI.</h2> - </div> - - <div class="subhead">DEATH AND THE SPIRIT LAND.</div> - - <p class="drop-cap">THERE is a large and silent river that flows through the shadowy vale - of death. On the banks of this awful and mysterious river dwells an - old woman, called Sye-elth, and she keeps at her side a large dog, - Chish-yah, (the common name for dog).</p> - - <p>When an Indian dies, if he has led a dishonorable and wicked life, a - broad path leads his soul down to the banks of the river to the very - door where the old woman lives in her house. When the wandering soul - reaches her door, the Chish-yah tries to drive it back to the dead - body, but the old woman fights the dog off and if she is successful in - her efforts she takes charge of the miserable soul and sends it on to - the opposite side of the river, in the shadowy land of endless anguish. - If the dog is successful in fighting the soul back it returns to the - dead body where life is regained and the person lives again. This - seldom occurs, and only where the body lives in a state of coma and is - supposed to be dead, but after a few hours comes out of that state and - revives into life again. The Chish-yah is seldom successful, as a case - rarely occurs. This is why the Indian never likes to scold or treat the - dog badly.</p> - - <p>The old Indians do not like to look at a photograph or to have their - photographs taken, because they say it is a reflection or a shadowy - image of the departed spirit, O-quirlth. They do not like to see - spirits, but they say they have often seen them. This is the reason - they turn their backs on the camera and object so strongly to having - their pictures taken. Often have my people been ridiculed for their - strange actions, but they have a reason for every one of them. If the - civilized man could only respect the reasons and simple ways of the<span class="pagenum" id="Page_73">73</span> - highest type of primitive man, as much as primitive man venerates his - civilization.</p> - - <p>When the spirit comes back to the tired and weary body, and that body - lives again, that person is said to meet a very unfortunate existence. - It is said he is never satisfied with earthly things again. He is very - restless and unhappy as nothing can satisfy his longing soul, and - always meets death suddenly.</p> - - <p>On the shore of this mysterious River of Death awaits a young man, - Pa-ga-rick, in his canoe; he is always ready to receive the soul from - the old woman as she hands it into his care. His canoe is similar in - shape and size to the earthly Indian canoes, with the exception that if - one may note carefully that all the canoes contain in the bow a knob in - the center, some three feet back from the bow, which is the heart, and - they say it is the life of the boat. Also the canoe the Indians use is - burned inside and out, and polished smooth. The canoe that Pa-ga-rick - uses for the crossing of the souls is neither burned or polished and - has no heart, therefore it is called the dead boat, merm-ma. In olden - times no Indian would venture out in a boat upon the water that did not - contain a heart, as they said it was lifeless and would be sure to sink - or some disaster befall it. We call our canoe here on earth, Yatch.</p> - - <p>Sye-elth [TN: lives?] just on the bank of this dark River of Death, - Char-reck-quick-werroy, where she gets the souls away from the dog. - She takes it to the water’s edge and gives it to the man in the dead - boat. He takes the soul into his canoe, paddles it across those - silent waters, the awful stillness, the awful fear of death. When - the canoe, Merm-mo or Nee-girk, either name, touches the opposite - shore, Po-ga-rick, takes the soul, o-quirlth, and banishes it into - exile, exile without an end or example in story, and leaves it in a - wilderness. In this wilderness it is damp, a constant gloom is cast, - dark and fearful clouds forever flit, cold winds forever howl and - shriek the agonies of hell.</p> - - <p>In this terrible wildness, the souls of the condemned men and women - sustain their misery up on bitter berries, bitter grasses and roots, - and cannot die. They had never lived but a wasted life upon earth, - therefore they can wait to die, as souls never die. These wretched - souls since Time began, and I think the time is sad and heavy through - all the weary ages, since they<span class="pagenum" id="Page_74">74</span> go wandering, hallowing, moaning, - weeping and wailing, grieving grief without an end and suffering pain, - intense pain that knows no ending. Thus, Wah-pec-wah-mow, the Great God - has seen fit to punish his disreputable children until the judgment day.</p> - - <p>Sye-elth, this old woman, is the satan of my people, Chish-yah, the - dog, is our Guardian Angel. This old woman is our evil doer who is - always trying to influence the Indians away from the path of rectitude. - She hovers about them in life unseen, seeking out their weak points, - that she may lead them evil ways and vindicate her cruel wants upon - their death by taking their souls down the broad path to the wilderness - of anguish. Fearing her powers, fearing the Unhappy Land, the Indians - struggle to live simple and peaceful lives and never quarrel over their - religion.</p> - - <p>The wretched souls banished into the wilderness of anguish do not - quarrel with one another, as they are too wretched in their own agony - to concern themselves about others.</p> - - <p>The Indian seeing a vision of the unhappy land tries to live the simple - and honest life, near to nature, and their nature’s God. However, there - is not a tribe however well guarded but some and sometimes many stray - afar from the path of rectitude and are lead into the wilderness of - anguish by their cruel Satan, Sye-elth.</p> - - <p>My people believe that there will sometime come a chance for them to - become regenerated, or reborn, so that many of them will be given the - opportunity to recompensate for the wickedness of their former lives - and given a chance to live good clean lives in their second birth. Thus - given the opportunity by God when they die again, they will be rewarded - in going to Heaven, Werse-on-now. However, if the ones given the - opportunity of being saved, do not live lives of integrity after their - second birth, they are cast off and destroyed forever.</p> - - <p>The Indians who had always lived the life of integrity on earth when - they die their soul or spirit travels a narrow and winding trail which - takes the soul to north, to a land far away from their native haunts. - This far northern clime is said to be the old land of Cheek-cheek-alth, - where the spirit finds a ladder that reaches from earth into Heaven. As - the spirit climbs the ladder to Heaven it reaches God on that infinite - shore where it dwells forever in flowery fields of light, straying - together with<span class="pagenum" id="Page_75">75</span> the Master in peace and love, and joining the spirits of - those that have gone before them.</p> - - <p>Can you of the Christian faith comprehend why we take so kindly to your - own belief? Yet we think that ours is the most perfect and yet you call - us savage. We love our God almost akin to sadness and are always ready - with a prayer-offering, be it midday hour or in the hours of the silent - night. The Indian in all his savagery, could never blaspheme the sacred - name of his Creator in man’s builded houses, or in his daily life as - he is a child of nature, akin to nature’s God, that the Divine Being - is the beacon light of his soul, showing him life beyond the grave and - into the flowery fields of light and love, on that infinite shore, into - the glories of Heaven.</p> - - <p>The Indian through his long centuries of barbarism battled with the - environments of barbaric man. In his child-like nature he taught his - sons and daughters to be kind, courageous, self-denying, industrious - and above all have integrity that could not be questioned. Fathers, - brothers and cousins guarded the mothers, daughters and sisters, that - not one of them may stray into a life of shame by the passions of - designing men. Woman was manifestly the upholder of her race, loved - as the unassuming creature, who gave to the race clean limbed and - vigorous men. But ah, the sad knell, the approach of civilized man, - and his crushing hand of debauchery to the sorrow of our race, and our - laws have long since been demolished, and with it our true religion, - our life blood, our all. Out of the gloom of saddened years, rising in - scattered remnants, who like the children of Israel that have lived - without a country for many weary centuries, we are struggling to gain - our own once more. Freedom to worship God in our own way and to be - allowed to become citizens of this our own glorious country.</p> - - <p>When a illegitimate child was born, mother and child lived in disgrace - and after death could never reach the kingdom of Heaven, but traveled - that broad road which leads to the wilderness, being forever lost. - During their life the mother is always addressed as Caw-haw, a name - that reminds her always of her disgrace every time she is spoken to, - and the child is always reminded of its unwedded mother. Sometimes the - unfortunate mother may marry, but she is always known as<span class="pagenum" id="Page_76">76</span> Caw-haw as - long as she lives and can not take the name of the man she marries.</p> - - <p>Those who sought unscrupulous brawls were low and disgraced, all - traveled after death the broad road to Satan and are never given an - opportunity to go to Werse-on-now. There are many of the miserable - souls who lived a wasted life on earth, only to enter in the Spirit - Land, the wilderness of anguish.</p> - - <p>In marriage the wife takes the husband’s name and the husband takes - the wife’s name, just as an exchange of names and the family names are - handed down from one generation to another. This is done by giving the - name to a daughter, son, cousin, etc., either the mother or father’s - name on both sides of the family. Sometimes the generation dies out - and there are none left of a near kindred, in this case they sometimes - give the name to a close friend and this custom is followed more by the - high families. As an example, some years ago an old man lived in the - Pec-wan village, his name was Ta-poo-sen. He died some thirty years - ago, and at this writing a middle aged man is living in the Cor-tep - village who adopted his name after his death, and he is known to every - one as Ta-poo-sen. There are quite a number of Indians living at the - present time who have taken the names of deceased relatives or friends. - The deceased has been laid at rest for at least one year before any one - takes his or her name.</p> - - <p>The Klamath Indians are very much prejudiced against one taking their - own life. They look down on the act, and if one should take his own - life, which we call o-motch-ser-mer-yer, there is no chance for them to - be saved and they go down the broad road that leads to the old woman - and she gives them over to the man in the boat and he takes them over - and leaves them in the wilderness where they live in misery until the - judgement day and then are destroyed forever, there being no salvation - for them and the family will be looked down upon for many generations - to come and held back in taking part in any of their social functions. - The children will be shunned by their playmates. The Indian seldom - commits suicide and will avoid self-destruction by wishing that some - wild animal will take them while they sleep, and of such cases they - tell some very weird and touching tales. There was a girl taken by a - wild animal of which reference is made in another chapter. Another was - a<span class="pagenum" id="Page_77">77</span> young man of good family belonging to the Pec-wan village and he - wanted to marry a girl of the upper division. The young woman refused - him and this nearly broke his heart, so he went back into the mountains - all alone and there he busied himself by trapping and hunting until - he had accumulated great riches of valuable furs and other things - and was there for a number of years when he returned to his home. He - never married and lived to be an old man and all the children called - him grandpa. As he became old he also became blind but the children - all loved him and any of them were always ready to lead him wherever - he wanted to go, and he was always ready to give blessings to the - newly married couples and to newly born babies. He always wanted to - visit where there was a new born baby. This old man would sweep and - keep clean the village, even down to the creek and river, feeling and - sweeping the whole day long and when he was tired some of the children - would lead him home, and he thus lived to a good old age. So this is - the way it would go in accordance with their belief in the hereafter. - A Klamath Indian would never commit suicide if there was any way to - prevent it on account of the stigma it would place on the family.</p> - - <p>The Klamath Indian grave is made about two and a half feet deep. They - take redwood or Douglas spruce boards which they place in the oblong - square as they never nail or fasten the boards together. Placing one - wide board in the bottom and boards on each side with short ones fitted - in across the ends, the coffin is made ready to receive the corpse.</p> - - <p>At the time of death the body is washed with the branches of the - wormwood dipped into a basket of water and brushed over the entire - body, never allowing their hands to touch the body at any time if it - can be avoided. After the body has been bathed in this manner it is - clothed in the regular clothing and laid out for burial, wrapped in a - blanket and placed on a wide plank where it is left for twenty-four - hours. After it has been laid out friends and relatives gather around - it in prayer, and the director of the funeral is given a large bunch - of flag grasses, which he takes in his hand and holds over the blaze - of the fire to ignite and with flaming grasses he stands over the - body waving it back and forth sprinkling the falling ashes over the - body.<span class="pagenum" id="Page_78">78</span> This is the final blessing given with solemn prayer, the same as - anointing the body with holy water.</p> - - <p>The Indians remove the corpse from the house (the reasons being - explained in another chapter) by making an opening in the wall on the - left hand side of the door by which they go out, as they never carry - a corpse through the door. The personal belongings and bedding, also - the dishes he has used during his illness are taken out through this - opening upon the removal of the body and everything is burned in a - large fire made outside of the house.</p> - - <p>With great ceremony and mourning the corpse is carried out of the house - on the same plank it was laid out on. At the grave they unroll the - corpse from the blanket, the clothing being cut open down the front, - the body washed again, this time without the removal of the clothing. - This final bath is a solution of the Ho-mon-nah roots pounded fine as - powder and then put into a basket of water. This shrub or plant is - much different from the wormwood, and it is considered one of their - best herbs for fumigation and disinfecting purposes. After the bath is - completed the body is again wrapped in the blanket and laid carefully - down in the grave. The funeral director, as before, burns a bunch - of flag grasses over the body, allowing the ashes to fall over the - remains. Articles they wish to place in the grave with the body are - put into the grave and the plank that the body was carried out on is - fitted into the top of the coffin as the top covering. Three or four - persons take part as pall-bearers in taking the body to the grave. The - body is laid with the head directly to the west as they say when the - judgement day comes all the Indians will rise up out of their graves - facing the rising sun, and those who are worthy will rise in glory to - the splendors of glory to the Heavenly Father above.</p> - - <p>In this grave things of little value are placed, things usually - belonging to the deceased. When things of value are placed in the grave - it is broken up which destroys the value of the article.</p> - - <p>The coffin is covered over with earth, and after this being completed - they take two stones about eighteen inches long by twelve inches wide, - one is placed at the head and the other one at the foot of the grave. - On the top of the stones directly in the middle of the grave they place - another wide plank about six<span class="pagenum" id="Page_79">79</span> feet long and eighteen inches wide. - Stakes are driven on each side of this plank in the middle and with a - rope of Indian make they tie the board to the stakes so it can not be - removed without some difficulty. After this has been completed some dry - sand is sprinkled around the grave and covering it completely to the - sides of the wide board, this is done so the Indians can immediately - detect if any one has molested the grave. The reason why the Indians - always have their grave-yards near the village or dwelling places is to - keep the wild animals away from the grave. Sometimes the mourners place - large baskets on the grave, sometimes two and often many more, there is - no certain number to use. They are turned upside down, close up to the - sides of the plank and on the ground around the grave. These baskets - are made secure by driving a stake through the center of them and into - the ground. On top of the plank they lay basket plates, also acorn - baskets. Around the grave a picket fence is made by driving the pickets - into the ground, a strong hazel withe is tied around them about twelve - inches below the tops. At the middle of the head and the foot of the - grave a strong post is driven into the ground that stands much higher - than the tops of the pickets. To these posts a cross-beam is fastened - or tied and on this a number of deer skins are hung. These skins are - dressed whole with the hair left on and the body and head are stuffed - with weeds. The head is elevated almost perpendicular with the body and - the legs are left hanging straight down. Some of the clothes that have - been worn by the deceased are also hung on this cross-beam which makes - quite a display and would lead one to believe very strongly that many - valuables were also placed in the grave.</p> - - <p>During and after the burial is completed all the close relatives of the - deceased weep and wail mournful songs, saying good-bye child, or calling - out whatever relationship they were to the deceased. The mournful wail - of an Indian mourner is so intensely sad that the surrounding sky and - earth seem weeping with the sorrowful ones.</p> - - <p>After the burial rites have been completed those who had taken part in - the burial go into the family sweat-house where they wash their entire - bodies from the basket of water containing the ho-mon-nah solution and - sweat themselves in the sweat-house. After this they all go to the - river taking the basket of solution<span class="pagenum" id="Page_80">80</span> with them and bathe with it in - the river. Upon returning to the house they all change their clothes - except the one who dug the grave and he puts on the same clothing - and wears it for five days longer before he is free from the burial - rites. His duty now is to kindle a fire which he keeps burning about - a couple of hours each evening close by the foot of the grave. This - fire is made between the hours when the first long shadows are cast - and the twilight gathers into the darkness of the night. They say the - flickering of the fire-light keeps them from seeing the O’quirlth, the - spirit of the departed one, which is said to hover over the grave and - around the home for five days after death. After five days have elapsed - the spirit departs either to Heaven or to the wilderness, according to - what kind of life the deceased has lived. The friends and relatives - of the deceased will weep, wail and pray that his spirit will go the - narrow road, to the old land, Cheek-cheek-alth, where it will find the - ladder and climb to Werse-on-now (Heaven). Sometimes a bitter enemy of - the deceased will pray and hope the departed spirit will go the road to - Sye-elth where she hands him over to the man in the dead boat where he - takes the spirit across the river and banishes it into the wilderness.</p> - - <p>The light of the fire keeps the Indians from seeing the spirit when it - leaves the grave as they never wish to behold spirits. However, they - claim, in spite of their caution, the spirit is sometimes seen by the - Indians. They say when it leaves the body it looks like a shadow image - of the person passing off. They claim a photograph resembles the spirit - of the dead and the old Indians never want to look at it as they never - wish to be reminded of the spirit.</p> - - <p>The walls and the floor of the room which the person used is scrubbed - every day with the ho-mon-nah solution, also whatever furniture there - is in the room is gone over very carefully with the disinfecting - process and is kept up for five days until the spirit departs. The - family lives in the same room as usual, but Cah-ma-tow, the grave - digger has his own separate bed in the room. He fixes a small board - for himself on which his meals are served separate from the family - and dines by himself. The morning of the fifth day he arises earlier - than usual, making a broom of the boughs of the Douglas spruce and - sweeps the<span class="pagenum" id="Page_81">81</span> floor of the house nice and clean. He burns the roots of - the ho-mon-nah which fumigates the house and with solution made of the - same plant he scrubs the floor and goes over all the wood-work in the - house for the last time. After this is finished he gathers up all the - things he has used during the five days, the baskets of solution, his - small board table, etc., and takes them all to the sweat-house. Here - he takes the solution and washes his hands and entire body and after - he has finished bathing he takes the baskets and clothes he has worn - up the hill away from the river to a thicket and hangs them all up in - a small tree, where he leaves them to the elements to decay. He then - comes back and sweats himself thoroughly, afterwards plunging into the - river and comes out cleansed of any foul disease he may have contracted - in handling the dead body.</p> - - <p>The Indians get or hire any one who is willing to do the burial as it - is not necessary to be a relative or even a well known friend of the - family.</p> - - <p>During the five days the opening in the house where the dead body was - taken out is left open as the family and friends never use or go near - the regular door of the house during this period. After five days have - elapsed the opening in the wall is sealed up tightly leaving no trace - that an opening was ever made in the wall. They never leave the gap - for another case as the Indian never wants to be reminded that another - death may occur in his household.</p> - - <p>It has often been expressed by the white man that when a funeral is - held every man, woman and child in the village attends the funeral, - this is far from being true, not any more than the funeral of a white - man. Near friends and relatives of the deceased may attend while a - great many others in the village will go about as usual, not even - pretending to know that a funeral is being held. Of recent years the - white man is allowed to help with the burial if he chooses. Valuable - articles of the dead are not buried with them as is generally believed - by the white theologist, instead only mere trifles of either little or - no value placed in and upon the grave.</p> - - <p>When an Indian is very wealthy or rich, and has a family of several - children he sometimes divides his fortune equally among them, of course - always making provision for his wife as long she lives and remains - single. Sometimes he has a favorite<span class="pagenum" id="Page_82">82</span> son or daughter to whom he leaves - his entire fortune, disinheriting his other children. The Indian legacy - is bequeathed to whom he chooses and his will cannot be broken. In - some cases the wife’s wealth is just as great or even greater than her - husband’s. She divides her wealth among her children as she chooses, - the same as her husband.</p> - - <p>When husband and wife have been wedded a number of years and have - reared a large family, upon the death of the husband the wife cuts her - hair close to her head and burns it. She keeps her hair cut close to - her head and is called Ca-win until some one proposes marriage to her - when she lets it grow out to its natural length again. If she refuses - the offer of marriage, after her hair has grown over two inches in - length, she is addressed as Care-rep. This name explains itself, that - she is a widow and has had an offer of marriage but has refused it. The - sisters and daughters of a deceased man sometimes cut off a part of - their hair during their period of mourning for him.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_VII"> - <span class="pagenum" id="Page_83">83</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER VII.</h2> - </div> - - <div class="subhead">THROUGH THE PEARLY GATES OF HEAVEN.</div> - - <p class="drop-cap">LONG time ago a mother and father resided in Cor-tep village, in the - house of Metch-cher-rau, located about a half-mile up the river from - the old Klamath Bluffs store. They had two good children, a boy and - girl, the girl being the eldest. Brother and sister loved each other - divinely; their devotion was more divine than human hearts had ever - known. Their parents were very wealthy, and were married of a good - marriage ceremony of the wealthy class. Metch-cher-us-ah-may, the - sister, was the most lovely of all the girls of the tribe; besides - her rare beauty she possessed a kind and loving disposition beyond - comparison. When she had grown to womanhood, she went to the Talth, or - High Priests, and asked them if she might join the sacred lodge. But - the High Priests sadly shook their heads, and said they could never - admit her to the sacred lodge, as her parents were not of high birth, - and that she was not of the Talth marriage. Her pleadings were in vain, - and she turned away from the lodge deeply grieved, realizing that she - had been barred forever from the sacred altar of the High Priests, - and that she could never become a Talth, or mix with the Priests. It - would be useless to plead again; she was denied their solitary ways of - worship and she could never sit in their lodge and kindle their sacred - fires. Her proud spirit was grieved and wounded almost beyond human - endurance; a great battle now waged within her heart, that God Himself - might take her above her humble birth and station in life, that she - might rise in greatness beyond the glories of the High Priests, as she - would walk in Heaven, and they on earth until death claimed its own.</p> - - <p>She would rise from her bed about four o’clock every morning while the - villages were yet dark and sleeping and go<span class="pagenum" id="Page_84">84</span> to gather wood, praying as - she gathered the branches in her basket, and when it was filled she - would return to her house, praying all the while, and leave the wood - there long before any one was astir to see her at work. After this task - was done she would go to a high rock on the hill-side in a small creek, - a short distance from the Cor-tep village, where she would spend the - entire day on top of this rock, praying to God and weaving baskets. - There was a small basin of water in this solid rock close by where she - sat, which she used to keep her basket materials wet as she worked - them. The rock was very high when she sat upon it long ages ago, but it - is nearly covered with earth at this present writing. At evening-tide - she would return to her home. So earnest were her prayers, so patient - was her humble soul in waiting that she prayed a number of years on top - of this rock, ere her prayers were answered in Heaven. Praying in the - great solitudes of a vast creation she never faltered, but prayed on - to the Heavenly Father that he might give her strength and courage to - become far more pure than any that had ever lived on earth before her, - that she might rise as a virgin of purity above her people, leaving in - her footsteps the holy halo when she had passed from the earth away to - the realms of Heaven above.</p> - - <p>This beautiful woman, made far more beautiful in her purity, the - sublime whiteness of her soul shining forth, transfigured beyond the - glories of womanhood. After these years of faithful prayer, dark - suspicions and intrigues rose from the people of the villages, as - her actions seemed so strange and why one so beautiful should always - be solitary. No doubt some youth was yearning for the beauty of her - arms to encircle him, the sweetness of her smile had fascinated all, - as her sweetness was so perfect. She was always alone, and there did - not seem to be anything to prevent it. Day by day the village folks - grew more restless in their surmises of their doubts and fears for her - safety, and they brought the tale to her parents who accused her of - clandestine meetings with some unscrupulous man who no doubt had ruined - her virtuous womanhood, and that they would soon cast her from the - village in disgrace if she persisted in her lone walks to the woods in - the early morning and kept solitary place on the rock during the day.</p> - - <p>How unjust we sometimes accuse the innocent; how deep the wounds we - thrust that we mourn in after years in sad regret<span class="pagenum" id="Page_85">85</span> of our cruel words - spoken when God has taken them away and they no longer soothe our dark - afflictions. Rising in wounded pride once more she proclaimed her - innocence, that her soul was free from this preposterous accusation. So - long she had been patient and true, so long she had denied herself the - pleasures and passions of earth, directing her thoughts to lofty ideals - she could proudly verify when the time came for her to go to the Throne - on High, when the Heavenly Father would call her to the Eternal Home. - She said she could not tell her parents and the people her reasons and - account for her actions now; why she would always get up so early in - the morning to get her wood, and why she spent the entire days upon the - rock. But she assured them that they would all know at a future time - why she spent so many hours of solitude, this time would be when God - called her Home, and they would repent for their cruel accusations.</p> - - <p>During these years of patient prayer, brother and sister met in loving - companionship of sympathy and exchanging the prayer of their ambitions. - Metch-cher-us-ah-chene, the brother, knew the secret prayers of his - devout sister, and by them his thoughts were directed to higher ideals. - Pledged by solemn vows, he would never make known her secret prayers, - until she herself was ready for him to do so. They prayed together, he - alone at his fishing, she alone on the high rock at her basket weaving, - their prayers united. However, his faith in God was not so strong, and - his prayers were not so earnest as his sister’s, that the future years - left him alone on earth to mourn her loss.</p> - - <p>Metch-cher-us-ah-may heeded not the warnings of her people as she - continued to rise in the early morning hours to gather her wood before - the light of day, so that no one would feast their unscrupulous eyes - upon her while she was at work. After this task was done she would go - as usual to the high rock and weave baskets the whole day through until - evening, saying her prayers all the while.</p> - - <p>Spring time had come when all the leaves of the trees and shrubbery had - grown up, and the sap of the maple tree was full. Metch-cher-us-ah-may - peeled the maple tree of its bark and took the inner layers that grow - upon the surface of the hard wood of the tree and out of this bark - she made a dress of beautiful<span class="pagenum" id="Page_86">86</span> fringes, softer than silk itself, as - it hung in ripples about her body. From the yellow-hammer she plucked - its beautiful golden feathers and made a cape in which she wrapped her - shoulders and arms. Spring-time waned and mid-summer came; it was the - last summer that she would spend on earth, as her faithful prayers - had been answered and she was now ready to be taken to Werse-on-now - (Heaven). Ah, she could now mount to the glories of Heaven without - passing through that dark and shadowy vale of death. The High Priests, - who had turned her away from the scared lodge, together with the other - people, would all have to die and the earth would give them a grave. - Their hands would never touch her body, the earth would give her no - grave, but instead, her body would be carried through the winds and - storms until she reached that Infinite Shore where she would dwell in - the flowery meadows of Heaven.</p> - - <p>The evening before the day of her departure she brought all of her - baskets she had made to her home and gave all of her wealth to her - brother, telling him to watch for her in the early morning, as she was - departing for a far better throne than she had ever known upon earth. - In the early morning hours, ere the sun was shining over the mountains - of the Klamath, she bathed her body with sweet scented herbs, put on - her new maple dress and draped her shoulders with the gorgeous dyes of - the yellow-hammer feathers, her long raven locks were combed and left - flowing about her shoulders. Bidding her brother good-bye, he beheld - her mount the rock where she had sat so many years in devout prayer; - he alone saw her rise from the earth to go to the realms above. Swift - as the lightning from Heaven she mounted the rock, bowing to the great - creation of the world with her arms outstretched and her beautiful hair - flowing, she stood erect with her face to Heaven in the north with her - eyes closed. Out of the north, on his mighty wings, rose the red eagle - and came to her feet on the rock. Dipping her hand to the west, to the - land of the setting sun, she bade the world farewell and mounted the - eagle’s back. With outstretched wings, gorgeously tipped in crimson, - he rose from the rock with his fair princess mounted securely upon his - back, and flew with her to the far north from whence he came. In the - early dawn of the rising sun, in all the glories of Indian summer, her - brother saw her mount the eagle<span class="pagenum" id="Page_87">87</span> and fly away to the Kingdom of Heaven, - passing not through the gates of death.</p> - - <p>She sat on the eagle’s back through the long journey, with her eyes - always closed, her arms raised above her shoulders and her hands - folded at the back of her head and neck. The eagle on his long journey - north to the land of Cheek-cheek-alth, commanded her not to open her - eyes, though the storms from Heaven may feel severe against her face - and body. Rising from the earth she felt the heat of the still Indian - summer beat like fire upon her. Far away they soared and the eagle - said, “You will now feel the mighty winds of Heaven sweep around you - in piercing gales, but do not open your eyes.” Far up through the - winds they soared and she opened her eyes not. Far on they flew and - he said again, “You will feel the rain pouring in torrents upon you, - but you must never open your eyes.” Through the rain they went until - he again said, “You will now feel the cold fall like piercing blades - of ice but you must never open your eyes.” Through the piercing cold - they flew, her eyes always shut, until he said again, “You will now - feel the snow fall thick and fast upon you, but you must not open your - eyes.” Through the mighty winds and the cold, fierce storms of Heaven - they had flown, until the eagle at last exclaimed, “You will feel the - warmth of pleasant summer again, open your eyes and I will leave you - in that sublime land of Cheek-cheek-alth.” She opened her eyes for the - first time during her long flight through the airy regions and beheld - the beauteous land of Cheek-cheek-alth, the old land that gave birth - to our people long ages ago. She now stood upon the banks of the most - sublime river the world has ever known, with its hallowed charms and - brilliant gems of fortune, its mystic waters of transparent brilliancy - flowing sweet and peaceful through the valley of Cheek-cheek-alth. On - the shores of this wonderful river she beheld millions of the dead - turk-tum (short shells of the Indian money) shining from the sands of - the water. From this river long centuries ago, when the Indians first - left their native land in search of the new world they brought with - them the cheek, or Indian money. They say this money is found in no - other clime except in the old land of Cheek-cheek-alth, the land of - their birth. They do not use the dead turk-tum washed upon the banks - of the river for money, but fish for the live cheek in the river which - they catch the<span class="pagenum" id="Page_88">88</span> same as fish, and out of these live shells make their - cheek or money. This money through the long evolution of centuries has - been handed down from one generation to another.</p> - - <p>In the land of Cheek-cheek-alth, this divine princess found the ladder - that goes to Heaven and climbed it, round by round, until she reached - Heaven. All of her tribulations of earth, were finished, the false - accusations of cruel friends could no longer thrust their wounds into - her blameless soul as she now sat glorified on a Throne of Eternal - Splendors, truly a Saint in Heaven.</p> - - <p>Several days had elapsed since the departure of Metch-cher-us-ah-may - and the people began to inquire why she returned no more to the house - at night-fall. They went in search of her and found the wood baskets - she had used here on earth, left on top of the high rock where she had - taken her flight. Her brother then informed them that his sister had - gone to Werse-on-now as he had beheld the vision himself. The parents - recalling to mind the harsh words spoken of their dark suspicions - concerning their saint-like daughter, wept and wailed most bitterly, - and were bowed down with heavy hearts and sad regrets, that one so true - could no longer stay on earth; that God should so early call the divine - and true to His Eternal Home.</p> - - <p>The brother who had loved his sister so devotedly, recalled to memory - the tender devotion of her trying years of patience. Heart wrung with - the strange pathetic life of his sister and the charm of its beautiful - ending, he wept until his proud heart seemed broken asunder. Weeping - tears of blood it seemed, from the heart that loved so much, for the - gentle hand that touched his brow, the hallowed form, the low voice and - cheering smile was gone forever.</p> - - <p>After a few days, the bitter wailing of her parents and the intense - grief of her brother was answered by the gentle Saint herself. Her - spirit came earthward in a shadowy image, or o’quirlth, and appeared - before her loved ones, soothing them with gentle words of compassion - in their dark hours of grief and sad regrets, assuring them that she - dwelt safely beyond the Pearly Gates of Heaven, in the infinite - meadows of beauty and light. Their misgivings no longer wounded, - for her spirit survived in peace and happiness and for them to weep - bitterly no more.<span class="pagenum" id="Page_89">89</span> Her spirit faded from the earth, leaving her parents - assured of the eternal years of her greatness, a Saint in Heaven.</p> - - <p>Her brother, Metch-cher-us-ah-chene, could not be comforted long, as - he had only known a sister’s love and tender devotion. Day by day he - grieved more and more in his loneliness, a sorrow that knows no comfort - when the loved one has gone to realms beyond. His grief became so great - that he could not long endure it, when her spirit answered him in his - loneliness once more. This time she appeared before him in her living - form as she had lived on earth, and brother and sister met in sweet - earthly communion for the last time as she would return to comfort them - no more. She lifted that heavy veil of sorrow from his heart and gave - him courage in earthly things again. She instructed him to go to a - riffle on the Klamath river, opposite the old Klamath Bluffs store and - fish there for twelve days, at the end of which he would catch a small - fish about the size of one’s little finger, and that this fish would - have many white rings encircling its body. This fish as soon as it was - caught was to be put in an elk-horn Indian purse, which is beautifully - carved out of the elk’s horn and polished smooth on the internal and - external surfaces. They sometimes carve and color very artistic designs - upon them, cutting out a small oblong lid in the middle of the purse - which they fit on it after putting the money in and wrap the lid on - securely with a strip of buck-skin.</p> - - <p>Metch-cher-us-ah-chene fished on the riffle for twelve days as directed - by his sister and at the closing of the twelfth day he caught the - small fish, which he put in the elk-horn purse, and then the raven, - or qua-gawk, came to him and said for him to mount his back, which he - did and then the raven commanded him to close his eyes and keep them - tightly closed until he was told to open them. The raven flew with him - through sunny regions, rain, cold, sleet, snow and over icy fields, - taking the same route that the red eagle had flown with his sister. - Over the icy fields he could feel the ice with his hands, then after - this the raven sat him down, in a warm place and commanded him to - keep his eyes closed, and the raven flew on and left him alone for a - short time. While alone he began to feel around as he could not open - his eyes, he felt in the sandy soil around him and felt that it was - covered with cheek, (the shell of the Indian money) and he began to - rake it up in heaps around him. When<span class="pagenum" id="Page_90">90</span> the raven returned he said that - he must leave the cheek where it was found, as it was too heavy to - carry so far. Metch-cher-us-ah-chene mounted the raven’s back again - and away they flew to the land of Cheek-cheek-alth, which was only a - short distance from where raven had first left him. Upon arriving in - this land, the raven set him down on the banks of the wonderful river, - Wer-roy, where the climate is always warm and pleasant, the valley - forever green and the fruits and flowers forever bloomed through one - long perpetual summer day. On the banks of this glorious river the - raven said for him to open his eyes and fish in its brilliant waters - for one of the living cheek, or little shell fish. Fishing in this - river of sublime beauty he caught this rare and precious shell fish - which the raven said he must put in the elk-horn purse with the other - fish his sister had told him to catch in the Klamath river. He put the - two fishes together as he had been instructed, and lo, vast riches soon - followed. The fish he had caught in the Klamath was the female fish, - while the one he had caught in the river of Cheek-cheek-alth was the - male fish.</p> - - <p>Metch-cher-us-ah-chene mounted the raven’s back again, the raven - instructing him to keep his eyes closed as before, and they flew back - to the Klamath river, back to the Cor-tep village. When they reached - the Klamath river the raven instructed him to make twelve of these - elk horn purses as large as the horns would permit and he made twelve - of the largest kind that he could, and as the male and female cheek - would breed little cheek in the small purse he would take the young - cheek just as soon as they were large enough and place them in one - of the larger purses. He kept on breeding cheek in this way until he - had all of his large purses filled with money, or cheek, and he now - began putting the cheek in a large basket. His riches were growing so - large that he did not know what he was going to do with so much money. - Finding himself so lonely in the midst of his vast riches he wooed a - wife from the Pec-toolth village where the Trinity river flows into - the Klamath. Following the custom of marriage his name was changed - to Pec-tow, adopting his wife’s name, and she taking his name. After - they had been married but a short time his ambitions died within him - and he lost interest in his work and neglected the teachings of his - sister. Now the two fishes made their escape from the breeding purse<span class="pagenum" id="Page_91">91</span> - and turned into a worm or bug, about an inch long, with white and black - stripes on their bodies and two long horns on their heads. These worms - can be found along the river banks around the large rocks, and the - Indians always consider it good luck to find one of them, as they catch - and put them away in a purse to keep them for good luck. After the - escape of these fishes he no longer had the power to accumulate vast - riches and ill luck followed.</p> - - <p>His wife gave birth to a handsome boy, but it was said that God was - displeased and caused the child to die. A second child was born to - them, this time a beautiful baby girl, but it died also. A third child - was born, another beautiful baby girl, but God too took it away as he - had taken the others. A fourth child to this unhappy couple was born, a - boy, it was still said that God was displeased with his marriage, and - the handsome babe followed its brother and sisters in Heaven. At the - death of the fourth child, Metch-cher-us-ah-chene became very sad and - thoughtful. So sad and heavy was his heart that earth seemed to him but - dreary waste without the noise and prattle of his beautiful babies. He - thought long and could not understand why God took the innocent and - pure away to His Heavenly Home so soon.</p> - - <p>Rising in the early morning he would weep as he went up the mountain - side to gather a load of sweat-house wood, and with this on his - shoulders he started to the sweat-house in the village, singing and - weeping as he went, “I-a-quay, tus,” saying he was very sorry for his - children. The mourner sat down to rest, putting the load of wood on the - ground and resting his back and shoulders against the load. When he - had rested sufficiently, he tried to rise with his load in the usual - manner but there was a heavy weight on his load and he could not rise; - as if some one was holding him down. He looked around but saw no one, - so he tried again and was able to rise with the wood. He sat down a - second time and rested with his wood and as before when he began to - rise up he could not, but after looking around and seeing no one, he - was able to get up all right. He sat down and rested a third time when - the same thing happened and upon reaching home he made a fire in the - sweat-house and sweated himself in the usual manner, after<span class="pagenum" id="Page_92">92</span> which he - went to the river and took a cold plunge in the water. Coming out of - the plunge he went back to the sweat-house and seated himself in front - of the door, and gazed far off in the distance, imagining that he could - see the spirit, O’quirlth, and at the same time his wife was calling - him to dinner. He continued to sit there gazing far beyond the earth. - He did not answer her calls, his spirit had gone to join his sister in - Werse-on-now, where she resided in Heaven with God. There you may see - brother and sister straying together in the infinite meadows of Heaven - and about them his beautiful babes, the pure buds of the blooming - meadows.</p> - - <p>After the death of Metch-cher-us-ah-chene his wife returned to her - native village at Peck-toolth where the Trinity and the Klamath rivers - come together. She took with her the large basket with cheek, (money) - and after a time married a man of the Weitchpec village which is - located on the north side of the Klamath river opposite the mouth of - the Trinity river. From her second marriage she had one son, and all - the cheek she had brought with her made these two villages very rich - from this time on.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_VIII"> - <span class="pagenum" id="Page_93">93</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER VIII.</h2> - </div> - - <div class="subhead">BURIAL CUSTOMS:<br /><br /> - WHY THE DEAD ARE NEVER TAKEN<br />THROUGH THE DOOR.</div> - - <p class="drop-cap">MANY generations ago, there was a woman born and reared at a village - called Os-sa-gon and which is located some six or seven miles south of - the mouth of the Klamath river, on the ocean shore. Some years ago this - place was a very large village of the Klamath Indians.</p> - - <p>When this woman had grown into beautiful womanhood she was wooed and - won by a young man of the Wah-teck village, which is located near the - old Klamath Bluffs store and near the White Deer-skin dancing grounds. - They were both of wealthy families, and celebrated their nuptials of - good ceremony of the middle class. During their wedded life they were - very happy together, three little ones came to bless this happy union, - one boy and two girls. After the third child was born the husband - became very ill and entered into the shadowy valley of death, leaving - his young widow and children to mourn his untimely departure.</p> - - <p>Up until his death, it had always been the custom of the Indians to - take the dead body out of the house through the door, and as they - carried it through they would take the ashes from the fire-place in the - house and throw them through the door as the body was carried out. The - ash dust was allowed to remain until the wind had swept it away. This - had been their custom from generation to generation. They had performed - the same rite with him but in this a strange coincidence happened which - changed their custom in removing the dead from the house.</p> - - <p>After his burial was over and his wife had once more become reconciled - to her daily routine of work, she would sit and weave baskets with her - face toward the door, which was contrary to the Indian teachings, as - one should never sit facing the door<span class="pagenum" id="Page_94">94</span> but must always sit with their - backs turned upon it. She did not think this teaching of any importance - and always sat with her face toward the door while at work on her - baskets, and at short intervals she would look up from her basket and - glance at the door.</p> - - <p>Nearly a year had elapsed, when one day while she was sitting weaving - her basket, thinking intently of her husband, how happy their wedded - life had been, how devotedly she had loved him in life and how deeply - she mourned his loss, seemingly his departed spirit answered her from - the unknown world. Glancing up at the door she beheld his spirit, and - dropped her basket with a sudden cry of joy and sprang to the door that - she might take him in her arms, that he might never more leave her in - her loneliness. Instead of her husband, the loved one, she caught in - her arms the post which stands as a supporting column on the outside - of the inner door, or between the inner and outer door of the Indian - house. Her conscious self left her as she thought he was trying to get - away from her, and, thinking that she had fastened her hold upon his - leg, instead she was clinging to the post. Her once supple body and - limbs became as rigid as iron when her children and folks gathered - around her and tried to make her let go of the post, but their efforts - were of no avail for she only clung the tighter. At last they were - compelled to cut away the post before they were able to move her to a - bed, where they did everything possible to restore her. She remained - in this state of unconsciousness for several days, when they decided - to take her down to the river and put her into a canoe. They took her - down as far as Blue Creek (Ur-ner), some eight miles, and then turning - back and coming up the river to Notch-co, some eight miles above the - Wah-teck village, making sixteen miles in all. In these sixteen miles - the river changes its course from due north swinging around in the - different bends, west to nearly south. They kept taking the woman up - and down the river the whole summer, until late in the Autumn, and - kept her alive during this period by nourishing her with the marrow - fat from the leg bones of the deer, of which they applied to her lips - and breasts by rubbing. When she had fully regained her consciousness - she would, during all her spare time, weave baskets. The main frame or - rib work of the basket are hazel switches which is called ho-lealth. - In drawing<span class="pagenum" id="Page_95">95</span> or weaving the work in and out over the switches they - turn to the left hand side and the basket-maker always keeps a basket - of water within her reach, and at short intervals dips her hand into - the water, moistens the switches and straightens them back into their - proper places, thus building the basket up straight. This woman never - straightened back the switches of her basket, therefore, they were made - into a round twist. The children would say to their mother, (Calk) “Why - don’t you straighten the switches on your basket?” She would always - reply, “Never mind, that is alright”, and tell them to stop talking - so much about her basket weaving. She kept on weaving baskets in this - manner until all of her children had grown up into man and womanhood.</p> - - <p>One evening as the twilight was fast gathering into darkness, she was - sitting working on her baskets as usual, with her basket material - around her, she simply said, “My time has come, my husband is waiting - for me.” She picked up her basket she was weaving and placed it on the - fire, saying her spirit, O’quirlth, would have it to use while she was - leaving for the world beyond the grave, and died. Her children and her - husband’s folks had gathered around in her last dying moments.</p> - - <p>The Indians now keep the dead body for one whole day, (twenty-four - hours) to satisfy themselves that life has actually departed. They bury - the body and after it is laid in the grave, they say that the spirit, - O’quirlth, remains hovering around the living and near the newly made - grave for five days. When five days have elapsed the spirit departs, - and if the individual has lived a good moral life, his spirit goes - to Cheek-cheek-alth, there finds the ladder and climbs to God, where - he dwells forever in eternal happiness. If he is a mean and degraded - wretch his spirit goes the broad road to the old woman and the dog, - where she hands him over to the man in the dead boat and he takes the - wicked spirit across the river and leaves him to wail in the wilderness - of anguish until the judgement day.</p> - - <p>When that woman died they did not take her through the door, but made - an opening in the wall on the left hand side of the door as one stands - on the inside of the house facing the door. From this time on they have - never taken a dead body through the door, but always make an opening - in the side of the<span class="pagenum" id="Page_96">96</span> house on the left hand side, through which they - take the body. The Indians teach their children never to stop or stand - in the door-way, in going or coming in. One will never see any one, - old or young, stop, stand or sit in the door of an Indian house. Since - the death of this woman they always burn the basket material of the - deceased, or any unfinished work that belongs to the one that has just - died.</p> - - <p>There is a coarse grass, a sort of saw grass, that grows on the ridges - and under the tan-oaks and fir timber which they use in nearly all - their baskets, and this grass we call ham-mo. When one dies and the - body is taken out of the house, they place some of this woven grass - over the door on the inside, in a manner that one would not notice - it, unless it was shown to them. The family will wear strands around - their necks, and this is done to prevent them from seeing or meeting - the spirit which hovers around and near the body for five days before - departing for the unknown realms beyond.</p> - - <p>The custom of cutting the hair on the death of a near kindred extends - back to the time when they were in the old land, Cheek-cheek-alth.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_IX"> - <span class="pagenum" id="Page_97">97</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER IX.</h2> - </div> - - <div class="subhead">THE INDIAN DEVIL.</div> - - <p class="drop-cap">THE Klamath Indians in bringing down their legends from the creation - of man until the present day, say that some were made to be good - and honorable, some bad and some were real bad and mean, which they - termed devils, or Oh-mah-ha. We have the conception of the invisible - Satan, (Sey-elth, or wicked old woman) and a real living devil such - as walks the earth, and we fear them as they will harm us if they - get the opportunity. We have had these living Indian devils (living - human beings) all through the long and weary centuries, ever since the - creation of man-kind, such devils as we find in every race and nation - of the earth. Our Indian devils are Indians who for some reason or - cause leave the tribe and go far away into the lonely mountains, and - into the depths of the forests, where they live near the streams and - places almost inaccessible. In their loneliness they roam through the - forests and over the mountains like some wild animals of prey. They - forget the language of their mothers and become something like wild - beasts, fleeing from the sight of human beings.</p> - - <p>In olden times, the women, especially were always careful to keep - together on their camping trips when they were gathering the acorn - crop, grass seeds, pine nuts, etc., for fear of these Indian devils. - These Indian devils would sometimes watch the camps of the Indians - very closely and follow them about as they moved from place to place, - watching for an opportunity to seize one of the young women and carry - her off to make her his wife. If a young woman strayed away too far - by herself, she was often made a captive by one of these devils. The - women<span class="pagenum" id="Page_98">98</span> of the tribe had great fear of them as they had great horrors of - becoming the wife of a wild man.</p> - - <p>Sometimes the women would be captivated by the Indian devils and would - be gone away from their tribe for years, when they would return and - tell of their wild life and experiences. They would become the mother - of children and the children would inherit the wild habits of their - father, as they would always be whistling, making strange noises, - romping wildly about and always on the go, roaming everywhere in the - wilds. These women were never happy when they came back to their - people, as after a time they would long to go back to their devil - husbands and children. They always managed to get away and return to - the old wild life, as it held such a fascination for them, when they - once experienced the wilds that they could not resist the calling of - such a life.</p> - - <p>When the Indians would go on their hunting and camping trips into the - mountains, as soon as they heard an owl screech or hoot, they would - stop and listen, and try to distinguish if it was an Indian devil - imitating the owl or the cry of a wild animal. The Indians would stop - at once, kindle a fire and hallo; this was given as a warning to the - devils that they were awake and ready to fight them if necessary.</p> - - <p>When the Indians go camping far back into the mountains, and even if - a white man accompanies them, they always insist on making the first - camp fire, when a camping place is selected. In building the fire the - first stick of wood they lay down points directly north and south, - on the north end of this stick of wood they place another stick some - eight or twelve inches back from the north end, placing this branch - east and west, thus making a cross. When the cross is made they proceed - to kindle the fire, and during the whole time they are offering up a - prayer to God in a low tone of voice. This prayer is earnestly offered - up to the Almighty asking Him to protect them from the Indian devils - and wild animals, while they are in the wilds and to keep them from - accidents. After the first worship has been offered up any one can - build the camp fire as long as they camp in the same place, and the - Indians do not repeat this form of worship until they move away to a - different camping place. The Indian places his soul in the care of God, - and worships at his shrine under the open Heavens and boundless skies, - and not at the<span class="pagenum" id="Page_99">99</span> religion and traditions of another race that has a - tradition from the beginning of the creation of a living man, and down - through the long centuries of thousands of years. If this is true, let - me quote from the so called civilized races, for instance, Rome had its - Caesar, oft writ in history, “Great and brave,” but all the world knows - that he lived the heartless conqueror, crushing out the lives of men, - his hands were dipped in human blood and he died the tyrant’s death. - All the world knows that France had its monarch, his name is writ on - Fame’s record as the mighty conqueror of Europe. The winding rivers of - Europe were once red with the blood it shed, there were gory battle - fields left in his wake, to say nothing of broken hearted mothers and - children who went weeping under cheerless skies without a home to - shelter them. For example, our own United States, in 1861–65, cities - went down in ruins, homes were destroyed, human blood flowed like wine, - thousands sleep in unknown graves, they died martyrs for a great cause, - and the Redman was just as much of a martyr for his cause as they.</p> - - <p>Truly our tribes were not blood-thirsty, for the love of blood or the - lust of glory, but instead were compelled to yield to a superior race, - and our noblest men sleep in narrow graves with the best, the proudest - of the race, dead around them. Exterminated rather than educated until - the noblest of our race are gone, and out of the miserable remnant - comes a feeble cry today, that for nearly four centuries the redman - has merely existed without a country. Love for the child-race of a - bygone age, tears for the infant race, in all its infancy a type of - primitive manhood, reserved and poised, courageous, enduring, master - of self and above all self controlled, a proud vanishing figure in a - nation of unrest. Love for the adult race saddened with regrets hanging - heavy and the stain of blood on their hands from the infant tears for - the superior race, for who can tell what this child-race might have - been when they were full grown and educated. Tears and love, love - and tears, sweetly mingled when infant and adult meet in one great - brotherhood of forgiveness. Always thus, since time began, someone - must die a martyr for the beginning of every cause, and it has ever - been thus, since the dawn of history, among all races and nations, the - heathen, the barbarian and the civilized nations of the world.</p> - - <p>Educated man today through his long evolution of<span class="pagenum" id="Page_100">100</span> centuries know there - is only one God, and all are seeking one goal and the soul of man - cannot be lost just because he worships a little different from his - fellow man. Every race has its own creed, and one race has no more of - a right to say another race is lost forever and eternally just because - they differ in their form of worship, and the rising generation of the - present century knows better. So at least let the tradition of the - noble type be just, as he is being fast absorbed into another race - and even at this day all that remains of him is tradition of his past - existence, and usually that tradition is of a mongrel type, rather than - the true.</p> - - <p>We are always afraid of the visible devil, (oh-mah-ha) that is - the living devil here on this earth, as we are compelled to guard - continually against these monsters in keeping ourselves from being - harmed. We are at all times at peace with God, we love Him as the Great - Ruler and we are always ready to offer a prayer and to worship him.</p> - - <p>When an Indian sits down to smoke, he fills his pipe, lights it and - takes a deep breath filling his lungs with smoke, and then expels it - slowly through his nostrils and mouth with a low grunt. Then in a low - and solemn voice he offers up a prayer to God, asking Him for good - health, long life and good luck. This good luck is in earning money, - accumulating vast riches, success in fishing and securing wild game, - and in fact all the success in the pursuit of an Indian life.</p> - - <p>The devil is termed as key-mol-len, which means a low miserable person - or animal. And God is in the Heavens an invisible Being to living man, - he is everywhere and He rules over all.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_X"> - <span class="pagenum" id="Page_101">101</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER X.</h2> - </div> - - <div class="subhead">THE WHITE DEER-SKIN DANCE.</div> - - <p class="drop-cap">THE fish dam being completed, all except the ones that are to stay - there, Lock-nee, Normer, the Wah-clures and the Char-rahs now move - down the river and go to their different homes to prepare for the White - Deer-skin Dance. This dance is held about ten miles down the river - from where the fish dam is put in, and this place they call Wah-tec - and is a pretty place containing about fifty acres, of a nearly level - place, being a high bar or flat so that no water ever gets over it, and - situated on the north side of the river, just down under the village - on gentle sloping place. There is a large spring of cold water flowing - from under the upper flat or high bar, while some forty steps below the - dance ground there is another spring, larger than the other, clear and - cold, which is used for part of them that camp, all being some three - hundred yards down the river below the old Klamath Bluff’s or Johnson’s - store, that was put there in the year 1855 or 1856 by a man named - Schneider, and owned so long by Bill McGarvey. Before the dance starts - two that are of high birth, one girl and one man, the man can be young - or old but they must be of high birth, and sometimes one of them is a - Talth, goes first and cleans off the ground, (all of which parts I have - taken) by taking the grass off, then sweep it clean, then three smooth - stones that are set well down in the ground but extending above the - ground some eight or ten inches. These stones have been for a long time - and are for the three in the center of the row of dancers, which are - fifteen and seventeen in number; the girl makes a small fire and then - places her incense roots on it to burn so as to please Wah-pec-wah-mow, - she remains there to keep up the fire while the dance is in progress. - This man and girl are called May-wa-lep, and eat their regular<span class="pagenum" id="Page_102">102</span> meals - each day. When all is in readiness for the dance to start in the - evening of the first day, the two first villages up the river from the - dancing place, all dressed in their robes and regalia, go down to the - river bank and get into a large boat or canoe, one sits in the stern - to paddle and keep it pointed down the river until they come to where - they have prepared their camping place for the dance. The first village - up is called Cor-tep, and the next one above it is Pec-wan, Pec-wan is - where the big Talth Lodge is situated for the Po-lick-las division, - and is very wealthy. This village is my birthplace and always comes - in strong with the finest of regalia and the most beautiful display - of deer skins. Now each village dances separate and one at a time, as - the Cor-tep village dancers come up and form themselves into line, the - three in the center are the leaders and the middle one of the three is - the one that lowers the pole that has the deer skin on it. He raises - his right foot and starts to sing, letting his foot down at the same - time, and the rest all follow. Now there stands at each end of the row - of dancers those who in their<span class="pagenum" id="Page_103">103</span> right hand hold a large flint which they - call Ne-gam, this has a strong buck skin string tied tightly around it - and then looped around the wrist so as to keep it from slipping off the - hand, and as the dancing starts they go back and forth in front of the - row of dancers passing each other at middle of the row of dancers, and - they have a whistle in progress. After dancing until they are all tired - out, they stop and the three in the middle of the row sit down on the - stones while the rest stand, all raising the pole on which the deer - skins are held, letting the butt end of the pole rest on the ground. - After the Cor-tep village has danced out they retire to their camp, - and in from fifteen to thirty minutes the Pec-wan village dancers come - up and go through the same performance. The regalia and deer skins are - the common kind, and the count of the days that the dance is to run - has not yet commenced as these two villages may dance two dances for - each day, after the first evening, for three or four days before the - rest of them can get ready to come, there are five of them in all. - Next above Pec-wan to come is Ser-e-goine then Mo-reck and the next is - Cap-pell where the fish dam is, when they all get to the dancing place - they dance ten days and each village dances in its turn. They start the - first dance about nine o’clock in the morning and it is fully twelve - o’clock, midday, before the last one has finished. Now bear in mind - that there are two or three men all the time in the different camps - asking the men, one and all to come in and dance, it does not matter - from where they come or to what tribe they belong, they are asked to - come in and take a part in this great festival, so that the dancers - are changing all the time, and from one village to the other and which - ever village they dance in, they are invited to eat at their camp all - is free and no one is allowed to go hungry, and there would be some - from far off that could not speak a word of the Klamath tongue only - by signs with the hands, yet they were carefully looked after, shown - around, fed and asked to get in and dance, the others carefully guiding - them through so they would make no mistake and it was considered the - worst of ill manners to make light of their mistakes anywhere in their - presence, they were guaranteed protection and courtesy and seen to get - home without being harmed or molested.</p> - - <div class="figcenter illowp100" id="i_102"> - <img class="w100" src="images/i_102.jpg" alt="" /> - <div class="caption">BEGINNING OF THE WHITE DEER-SKIN DANCE.</div> - </div> - - <p>The different dance camps have a number of women,<span class="pagenum" id="Page_104">104</span> sometimes eight ten - or twelve and they work like beavers, cooking and preparing the food, - these women are the sisters, aunts and other relatives. Some of them - may own one half of all the valuable parts of what they are dancing - with and all may own some part. As with the Klamath Indians the women - own by inheritance or accumulation all of their own wealth just the - same as the men do and a wealthy woman is just as much sought for a - wife by the Klamath Indians as they are by the whites and just the same - a wealthy man is sought for by the women as they are by the whites.</p> - - <p>The girl keeps her fire burning while the dance is going on and the man - assists her at all times. Now the village to which the dance belongs - starts about dark in the evening and goes through the same performance, - each giving a dance, keeping it up till about nine o’clock at night, - when they retire to their different camps where they all take their - evening meal, after this they all prepare to sleep for the night, and - the most of them sleep until full daylight in the morning, when they - rise to go through the same routine. On the last day at this place, - or the tenth day of the dance, (oh-pure-ah-wah) this being the great - day, all that are to be there have come, and this day they bring out - the white deer-skins, the longest of the flints, some of which were - red while others were streaked with red and white, the white being the - most valuable, some of them are twenty and twenty-two inches in length - and from four to five inches wide in the center of the blade and quite - heavy to handle; at this the Pec-wan village leads all others in white - deer-skins, they having five that are white and many that are light or - nearly white, all being dressed softly and nicely with the whole skin, - nose, ears and the hair left on, even the hoofs are white and the nose - and ears are decorated with the red feathers of the woodcock or Indian - hen taken from the scalp of the bird and put on stripes of buck-skin - with small pieces of the abalone shell hanging down in front of the - nose of the deer some four inches long. Ser-e-goine comes next with the - longest flints, the most valuable belonging to a family of sisters, - and the other villages that make up the five come in, in rotation - as to riches in valuable articles for the dance, now the upper river - or Pech-ic-las comes in to the different dances with their valuables - as to the line of relationship or old time friendship, and the women - put in their wealth<span class="pagenum" id="Page_105">105</span> and take their places and help to cook and wait - on all just the same as the Po-lick-las, yet they speak a different - language but are so closely mixed in marriage and so many of them - speak both tongues and the whole meaning of the big dance being just - the same to both that there is no mistake between them in any part of - the management of the dance. The men all wear a buck-skin blanket made - of two and three deer skins, dressed with the hair on and made very - soft, these are sewed together with the sinews of the deer, used for - thread, with a bone needle and to the lower part of the blanket they - sew the tails of the civet or ring tail cat. This blanket is fixed so - as to be tied around the waist and hangs down below the knees with - the cat tails dangling at the bottom, if clear dry weather they wear - these blankets with the hair side next to their skin, which leaves - them looking very white, but if it turns damp or commences to rain the - blankets are turned with the hair side out so as not to get the flesh - side wet and soiled. All of the dancers have great rolls of<span class="pagenum" id="Page_106">106</span> shell - beads, called Turk-tum, strung around the neck, hanging down over the - breast and reaching to the waist. These shells are the same species of - shells as the cheek, only they are shorter and do not have the value - by from fifty to one hundred times as much, and all have head dresses - but no feathers only the one bald eagle or other eagle feather that is - stuck in the back of the hair and stands up perpendicular. The four men - that stand at the end of the row of dancers and which carry the large - flints and whistles in their mouths have for a head-dress a close woven - cloth which we make ourselves from the small tread fibers of the flag, - these are twisted into strands and woven into a thick, heavy cloth, - these are some eight inches wide by three feet in length, or more, - and are ornamented with the tusks or teeth of the sea lion, fastened - at the upper edge of the piece and this cloth is placed center of - forehead, then back to the back of the head and tied, leaving the ends - floating with the tusks sticking out in front. This head-gear is called - cher-wer-ner, and the blankets are called cah-ane. This white deer-skin - place is called Wah-tec and the village that sits just back of the - dance place at the brow of the high flat, or bar, is of the same name. - The Wah-tec village is north of the dancing place and just north of - the village is the level flat where they play their stick game which - is as rough as the white mans’ foot ball game. This game is called - werlth-per and I have seen them pile in heaps at this game and many - get hurt, there must be no fighting, yet they take a deceptive way of - hurting one another if there is a dislike between them, just like the - whites do. The white deer-skin dance at the end of ten days comes to an - end at this place and the whole place is alive with Indians from all - parts. Now the whole thing comes to a halt and all that are managing - the dance return to their villages for more supplies. This stop is for - one day only and now the stick game starts; and they may have several - games between the up river and lower rivers, during the next few days. - After the one day stop, so as to replenish provisions, they all start - very early on the morning following and first go down the river from - Wah-ker-ah about one mile to where a small creek enters into the river, - this creek known as Bloxer Creek, but we call it Hel-le-gay-ow, this - is on the north side of the river where this creek comes into<span class="pagenum" id="Page_108">108</span> the - river, now when they get to creek, they being on the south side and - close to the entrance of the creek to the river, here all halt, this - being where there are two trails, one goes down next to the river, - crossing the creek and up to a small flat just at the foot of the hill, - with the large pepperwood trees hanging it, is a place where the dance - starts, and this trail and to this place, none can go unless they are - born of the highest marriage. The girl and man that are of high birth - have already gone and cleaned off the grounds, made the fire and are - burning the incense. When the host arrives here they must give all - their valuable articles that are to be used at this place, over to the - poorest and shabby looking ones, if they have the right birth to take - them over this piece of road or trail, to this place, Hel-le-gay-ow, - and all from all parts know whether they have the birth, as this is - kept close track of by the full blooded Klamath Indians. And if any - persists or offers to go over this trail, to this place, they will be - told very firmly to keep back and if needs be they will tell them that - they are not born good enough to pass this way, but wait and go the - other way. There has never been one of mixed blood of any part with the - white man or any other mixture of blood, that they would let go this - way. Only pure Klamath Indians are allowed. There was never a white - man (ken-e-ah) that they would consent to let pass this way, for they - did not know what kind of people the whites were and that the white - marriages were not such as to give them the birth.</p> - - <div class="figcenter illowp100"> - <img class="w100" src="images/i_105.jpg" alt="" /> - <div class="caption">VIEW OF THE KLAMATH RIVER NEAR PEC-WAN.</div> - </div> - - <div class="figcenter illowp60"> - <img class="w100" src="images/i_107.jpg" alt="" /> - <div class="caption">At every place where my people hold the White Deer-Skin - Dance, (Oh-pure-ah-wall) we have this same way, that we separate the - Talth and high birth from the other classes.<br /><br /> - Che-na-wah Weitch-ah-wah.</div> - </div> - - <p>I can pass and have passed many times and have the training to know - which can, and those that are not allowed, and the powerful in riches - have to stop and take the upper trail, such as Pec-wan Colonel and - Captain Sur-e-goine Jim and others whose wealth and influence that the - white man thought would allow him to any part or place. I am one that - knows that the birth is the one great event that gave to my people more - honor, more power and more of everything in this life than all the - riches in the whole world could buy. My people do not talk and tell of - this for many reasons, they do not tell the white man thinking that - they might wish to disobey the rule or right to stop them, and of all - the white men that have married the Indian women, we do not think that - a single one of them ever told their husband of this for the reason - that they themselves did not have the birth to pass over this part of - the trail, and was therefore ashamed to let their<span class="pagenum" id="Page_109">109</span> men know that such - was the case, and the white men thinking nothing of it stopped and did - not notice that such was the case, it is kept from the mixed bloods - where their fathers raised them in the same way, not even their own - mothers telling them, ashamed for her children to know of her birth, - and the mixed bloods that are raised among the Indians know that their - birth does not admit them, so keep in their right place and are also - ashamed to say anything about it, and so it has been kept until I told - my husband, we being duly and truly married in the high marriage of - my law and married in his law, my husband being a Free and Accepted - Mason, how it was and for him to look and see for himself, but to stay - back and that we would take the upper trail and go with the rich, the - warrior and the throng that could not go the lower trail, where my - father (A Talth) and sisters could and did go, yet they were poor and - other that could go, there being few that could go while many went the - way we did. This I never could have and which was very easy to see when - once told and shown. Now after the Talth and them that have the birth, - have done their dancing at this Hel-le-gay-ow, the girl and man slip - out and go on up the hill through the timber into the other trail for a - short distance and there clean off another place, make a small fire and - place on it the incense to burn and the girl sits down in front when - the dancers come following up and as they come into the trail.</p> - - <p>Now all the rich, the proud of all but their birth, comes in behind, - and as they come up to the next dance place and form into line to - dance, all can look on and see, soon this is done, and the same is done - in two more places until the whole of them finally arrive at a large - prairie that they call Bloxer, meaning wide in shape, as they come to - the opening they cross a small branch and turn to a flat between two - small branches or creeks that contain about two acres, at the foot of - the raise from the flat is a large spring of cold, clear water flowing, - here they halt for the final wind-up. They have been at this all day - and the girl and the man (May-wa-lep) have the fires burning the - incense, in the evening they dance, each one dances their turn, using - here the white deer-skins and all of the finest of their regalia and - valuables, after the dance is over they have their supper and retire, - tired out. Early the next morning all is astir and they dance the five - dances in the forenoon and eat dinner in the after part of the day. - The<span class="pagenum" id="Page_110">110</span> last and final dance is to come when this is finished late in the - night, about nine o’clock, then all take their meal, when many of them - depart and the great White Deer-Skin Dance is closed for two years - at least, or maybe more, and all go home. Now when we speak of the - dance being closed for two years or more, we mean by this of the old - and ancient laws, by which it was conducted, for it has already been - carried through in a spurious or farcical way by them that are of low - birth, not having a single one that was a Talth to take the lead and - carry it through in proper form, but the white man sees it and does - not know the difference.</p> - - <p>Those of high birth come to the remaining Talth to ask a few questions - while the Talth answers them in a smooth tone of voice, which is their - gift and lets it pass on in quiet, knowing that it is forever done. - The Talth that now live make only one last request of the living, that - is, that when they come to give up this life, that before they are - laid away, when being prepared for burial, that the emblem or mark of - the Talth be placed on them. This is four black stripes placed on the - breast eight inches in length, one half inch wide and one inch apart, - and on each arm between the shoulders and elbow, there is to be three - stripes four inches long, same width and one inch apart, which are the - marks or emblem of the Talth.</p> - - <p>When they are prepared for the last resting place, the grave, and these - emblems or marks are never put on any of them unless they have been put - through the secrets of the Lodge, and carry in their breast that true - name of Wah-pec-wah-mow, (God) there are only two of these left, one is - myself and the other my father. This chapter now closes and we take up - the greatest of all, the Lodge dance, (Wah-neck-way-la-gaw) called by - the whites by many different names.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XI"> - <span class="pagenum" id="Page_111">111</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XI.</h2> - </div> - - <div class="subhead">THE LODGE DANCE.</div> - - <p class="drop-cap">THE white man calls this dance the jump dance and this has caused - the Indians to call it thus when they speak of it in the white mans - tongue, but we call in our language Wah-neck-wel-la-gaw, and which has - no meaning as to a dance. This dance is held at the Pec-wan village, - and it is about one mile up the river from where the “White Deer-Skin - Dance” is held. This festival is held one year after the White Deer - Skin Dance, or is held alternately. This is the most sacred festival - that we have, and like the fish dam, we start preparations for the - festival some two months ahead and all differences and disputes are - settled before this starts. If there are any who can not or will not - settle, they must not come to see or take part in the festival, and by - this the reader can see that this once powerful and numerous tribe of - Indians, by making these complete settlements among all of their people - once a year, one year for the Fish Dam and the next year the Lodge - Dance. And could be managed by the High Priests and be well governed - without the aid of a chief, as they never had a chief. The Pec-wan - village was in olden times a very large and wealthy village. This is - where the lodge of the lower Klamaths is situated, and this lodge and - the house where all the tools of the Talth are kept, is the only one - now at this writing left of the whole tribe. In the times when the - white man first came there was one of these lodges at Big Lagoon, which - we call Ah-ca-tah, and one at the mouth of Redwood Creek which we call - Orick, one at the mouth of Klamath River which we call Reck-woy, and - one at Pec-wan. Four of these lodges belonging to the lower division - of the Klamath River, and the upper rivers had a number of lodges, but - there is not one of them left. There are<span class="pagenum" id="Page_112">112</span> no Indians left to tell of - them, or how and what they were used for, so making it at are time only - one that is left, and only two of the Talth are left to tell of the use - and meaning of the grand good that come from them to the proud people. - When all is ready the three Talth start very early in the morning and - select the timbers for putting up a complete new frame of the lodge, - not leaving a single piece of the wood-work of the old lodge, but - replacing it with new. Upon their return from selecting the timbers the - Talth then go into the house, where the tools are kept and take them - out. Those that are used for getting post and the frame with all the - sidings, they put these in a very nicely knit sack which is made of - good and lasting material and kept for this purpose, then they take - it on the outside of the house and leave it there for the night. Now - the Talth return to their homes and family, always bathing themselves, - for they are as near perfect in their cleanliness as it is given human - being to be. They go into their homes with smiles for their wives and - children, and all others that they may come in touch with. These Talth - are very firm in their manners, very witty in jokes, but slow to speak - in matters of decision. After supper they retire to their sweat-house - to sleep. There they first take a smoke and then go to sleep. Now the - ones that are the workers have already been selected for getting out - the material to put up the wood part of the lodge, and the whole of - the work must be done in one day. Every piece is made to fit in its - place, where it is gotten out in the woods, so that when it is brought - in, which is done the same day, all fits into its place. The whole - structure is set up without the use of tools; no noise and no words are - spoken, only by the three Talth, and by them only in a low voice.</p> - - <p>Those that work to get out these timbers must all be of good birth, - not necessarily of the highest birth, but of good birth of the wealthy - and well-to-do class. Some of the ones of the highest births are not - considered to be of the right minds, with good behavior to be made a - Talth. No one of the low births or slaves are allowed to take part in - the making of the old lodge, Talth-ur-girk. We have degrees in this - lodge work, some are allowed to go in and learn a small part of it and - are never given any more, while other are allowed to learn a greater - part, and they are never given the true name of God.</p> - - <div class="figcenter illowp100" id="i_113"> - <img class="w100" src="images/i_113.jpg" alt="" /> - <div class="attr">Photo by ERICSON</div> - <div class="caption">THE LODGE PREPARATION HOUSE, AND SWEAT-HOUSE, AT - PEC-WAN, ON THE KLAMATH RIVER.</div> - </div> - - <p>This highest marriage takes twelve strings of cheek, twelve pieces - to each string, and out of the few marriages there was very few that - was good to be made a Talth, and by this they were compelled to choose - from the girls as well as the boys. The ones that were right for the - Talth, to keep from loosing the workings of the order, as well as to - keep the sacred name of God from being lost. If through famine or - epidemic it would be lost in some of the places or lodges, they could - get some that were Talth to come from Ah-ca-tah, Orick, Reck-woy or - from some of the lodges from the Pech-ic-las, so that they could fix up - the lodges and take some of the ones of the right birth and initiate - in to the secret workings of the order, and make them Talth, and build - the order up again. These things have happened many times in there long - history and occupation of this land. Now all the old lumber that is - taken from the lodge when it is to be made anew, is taken to the house - which the Talth use for there preparations, and to keep the working - tools in, and there it is used to renew the weak parts, and the rest is - used for fire wood in this house, so that none of it is wasted.</p> - - <p>The dance, after everything is fixed and all in readiness, will last - for ten days, and when all is ready the Talth and all the workers, - which are called Wer-ner-ger-ee, go to their different homes or friends - and eat their supper, and after this is finished, all the workers with - two of the Talth go out and gather wood, which is the small limbs and - twigs of the huckleberry, which we make use of by keeping a small fire - through the night in the lodge, and on the fire we burn incense roots - which give off a pleasant odor. Now the other Talth, who is the master - of the ceremonies, goes straight from the house to the lodge, and with - him the one, or the two girls. These girl are not always a Talth, but - sometimes one of them is and has the whole secrets of the order, even - to the real name of God. These girls must be born of the highest birth - to even help. The master, when he goes in, talks or prays while the - girl or girls sweep it and place things in shape, which keeps them - busy, if there is only one girl, she does not have time to leave the - lodge. About nine o’clock the Talth with all the workers come out in - line, single file, with a bunch of wood, each one with his bundle on - his shoulder, all singing, and this in the night or evening sounds most - beautiful, as it is most perfect in time and tune and makes one feel - the love for the great Creator of all things.</p> - - <p><span class="pagenum" id="Page_114">114</span></p> - - <p>When they arrive with the wood, all lay in around the top of the house - or lodge, then either one of the two Talth takes some inside of the - lodge and makes a small fire inside. The floor of the lodge is made of - marble, and they have a large bowl made of marble in which is placed - clean, pure water, and in this water is placed the roots walth-pay. Now - when the time is ready, all will come inside of the lodge and bath in - the marble bowl with the walth-pay in it. This bowl is kept secreted - and only the Talth knows where it is; the master of the lodge has taken - the bowl out from its hiding place and put it in its proper place, - and put the water and walth-pay roots in it. Now when the workers and - the two Talth comes with the wood and after the fire is started, the - two Talth remain and all the others go outside, and the three Talth - bath themselves, also the one or two girls, as the case maybe. If one - of them is not a Talth then she too has to go outside. Then the Talth - go through all the secret part of the work in the lodge, while the - girl that is a Talth remains inside of the lodge, and takes part in - the secret workings. The lodge is now opened, and all the workers are - invited to come inside. Some of the workers are Talth, sometimes nearly - all of them, if not, they are high born. They all wash themselves in - the marble bowl and all have the Indian comb, the men’s being longer - than the ones the girls have. After washing, each one washes and combs - their hair until it is clean and glossy, leaving the hair hang down - loosely, using the combs to stroke the hair back, and careful not to - touch it with their hands.</p> - - <p>The men are perfectly naked, while the girls have a maple bark dress - fastened around the waist, hanging down to the knees, otherwise they - were nude. Now the master takes his place in the south-east corner of - the lodge, sitting on his Indian chair and in his hand he holds his - staff, or rod, which is the stalk of the walth-pay. This staff is the - stalk which grows from the herb or root that God made women from in - the first creation, and the staff is so old that it is black with age. - The next one in authority sits in the north-east corner of the lodge, - while the third one sits in the north-west corner of the lodge. The - lodge sits north and south, the entrance is at the south end, the west - side being left dark. The Master in managing the ceremonies, has a - helper (this was my part and the emblem I wear is the Dove) who sits - on the right hand side of the Master, and if there is no girl that<span class="pagenum" id="Page_115">115</span> is - a Talth, then a man that is a Talth has to fill the place, and this - one has to place and move the chair of the Master as he rises and - sits down, and if there is only one girl, then she has to preform a - double duty of removing and placing the chairs of all three officers - of the lodge, and when this happens is keep her on the move all night - until five o’clock in the morning; when she comes out very tired, yet - light hearted and very proud of her birth, her standing and the great - knowledge she has of the secret history of her people. Very few there - be that has ever been admitted to her high plane, and none has ever - excelled her. She knows that she and all the other Talth are full - blooded Klamath, and no mixture of any other blood in their veins. This - secret organization dates back to the very beginning of God’s creation - of man and woman, as this staff of the walth-pay is what God made woman - out of. This walth-pay they have preserved in this land in selected - places and it still grows here, and we still use it in all of our - secret work. It only grows in a few places, and all of us know where to - find it. They brought this with them, from the old land, and on down - through the ages to commemorate the first creation of woman.</p> - - <p>I have offered to go to the lodge and teach one or more when there was - enough of the Talth left to do so, but now there are none left, and - they could not pick out a girl that was eligible to give it to, until - now there is no chance left, and what ever is done towards the meeting - of this old and ancient order is only a farce, and done by the low - births, the low class and the slave class. When I first told my father - that I was going to marry a white man, my people objected, saying that - if I had children they could not be admitted to the order. It was then - I told them to select one that I might teach the secret part of the - lodge to. It is sad for me to write of the inside working of the lodge, - and who can blame me. My people are passing away, being absorbed by the - white race.</p> - - <p>Now all are inside of the lodge and they give the whole night to - chanting and praying to God, to please the Creator, to give them - health, wealth and to watch over them, keeping them safe from disease. - They keep this up until about five o’clock in the morning and then they - all go down to the house where the dance is to be held, and this house - is called Ah-pure-way. They build a small fire and place some roots on - it. Now during this<span class="pagenum" id="Page_116">116</span> time the wealthy families have moved from their - homes, bring their wives sisters and daughters to cook and prepare food.</p> - - <p>The first dance is hurriedly gotten ready and then the dancers come up - to the house, going in and taking their places. The dance starts and - will last for ten days. As soon as the first dance is over the Talth - go to their homes to eat and rest, and the tired but proud little girl - goes to her home and eats, after which she takes a much needed sleep. - All have bathed, which they never fail to do, and dressed their hair - and combed it cleanly. There are five villages that take part in the - Po-lick-las dance, being the same ones that took part in the White Deer - Skin Dance. All Indians are invited to come, rich or poor, from any - and all tribes, from far off and near by. Far away tribes are looked - after, fed and asked to take part in the dance, even if they cannot - speak their language. They will motion to them and show them how and - give them full protection at all times and under any circumstances, so - that they may enjoy it to the fullest. This is the time that the very - poor and slave class of our own people are made jolly and contented, - proud to be known and called a Klamath Indian. They are here allowed, - both men and women, to put in whatever they may possess that is of - value, that is used to dance with. The wealthy ones that own lands, - hunting territory, fishing places, slaves, flints, white deer-skins, - fisher skins, otter skins, silver gray fox skins and fine dresses made - of dressed deer skins, with fringes or shells knotted and worked in the - most beautiful styles, that clink and jingle as they walk and makes one - have a feeling of respect and admiration for them. The eyes will strain - to look on this most pleasant sight, which can never leave one’s memory - that has seen it in its flowery days.</p> - - <p>They take the scalp of the woodpecker, which they sew together from - sixty to one hundred in number, on a piece of nicely dressed buck skin, - the edges also being buck skin, it looks like a plug hat. They let the - ends hang as streamers at the back of the head. These are valued at - from one to two hundred dollars, having red and white fringes, which - makes them look very pretty. These head dresses are called Rah-gay and - the scalps are called cheese, whether one or many of them. They have - great strings of the long hollow shells, called cheek and<span class="pagenum" id="Page_117">117</span> turk-tum, - around their necks, hanging down over the breasts to the waist. This, - the most sacred of all their festivals, is held in a house and more of - their wealth is displayed at this time than on any other occasion. The - wealth of the whole tribe of the Klamath Indians, even the Hoopas and - Smith River, and any other tribe can put in and help in this dance. - Here in this dance the rich ones will turn over to the poorest of them - their display of wealth and go away, leaving it in their care, our - people do not use feathers but very little, less than the white people.</p> - - <p>In the evening of the second days dancing, the Talth go back to the - lodge and the Master with the girl who is a Talth, go into the lodge, - and the Master puts fresh clean water into the bowl, pounds and places - the walth-pay roots into it and it is ready for use. The other girls - remaining in the preparation house or goes to other parts to preform - when they have things fixed for them. The Master gives prayers to God - while the other two Talth in authority will take the same ones, the - workers, and go out for more wood, the same as the first time, coming - in about nine o’clock, all in single file, led by the two Talth singing - the song as they come and place the wood the same as before. Now the - two Talth go inside and the lodge is opened, the Talth girl helping - until all is in readiness, then the workers are called in and the Talth - each take their place, the Master with his staff of the walth-pay, and - the girl in her place by the Master and the workings of the lodge are - gone through with as before, and kept up all night until five o’clock - in the morning, when they come out and go to their homes and camps to - eat. Now the dancers take up the dancing and the whole thing moves - along smoothly, without a thing to mar the good times. The Talth do not - take any part in the dancing, and are but seldom seen to take a look at - it, and the Master does not come to see any part of it, but if he does, - he just passes on, laughing joking and jesting with all the men and - women and they are more than glad to see him.</p> - - <p>The Talth call each other brothers, and the girls sisters, and the word - brother and sister is used a great deal among these people.</p> - - <p>When the lodge is working in its secret part of the order, there is a - guard stationed at the door on the outside to keep others from hearing - or entering. In the evening of every second<span class="pagenum" id="Page_118">118</span> day they open the lodge - until the dance has run for eight days, when they open the lodge in the - same way, in the evening for the fifth and last time. The Master and - the girl go into the lodge, while the two Talth and the workers go and - get the wood, coming back at nine o’clock, then the same performance - is gone through with, ending about five o’clock in the morning, then - all the worker are expelled from the lodge and go to the dance house - and make the fire, burn the incense roots, sweep and clean the house - for the last two days of the festival. The three Talth and the girl - remain in the lodge and finish the winding up ceremonies of the lodge - for the dance, after which the bowl, staff and other emblems and tools - are placed in their secret hiding places so that them who are Talth - know where to find them, then they come out and go to their homes to - eat, sleep and rest. Now the last two days of the dance commences, - and the finest of dresses and the most valuable of articles are used, - all the riches are brought out, showing which are the most wealthy of - family, some of which have long records dating back for generations, - telling how the family first started in prominence, and up to the - present time.<span class="pagenum" id="Page_119">119</span> This festival is held for the purpose and equality of - the whole people together, the rich, the poor and the slave, make - themselves come together in peace and harmony as one family and to make - the poor and the slave feel that there is some good to live for, and - more and above all to make them warriors, that none dare scorn. That - if any other tribe dare to violate the laws of humanity, such as to - mutilate the dead by scalping and other ways, which the Klamaths would - not tolerate for a moment, and by the Talth to keep and preserve their - old and ancient teachings of the sacred order which has been handed - down to them through the ages, which they say has never been, through - it all, down to where it is now. They say that a number of times it - has been low, yet there was enough to revive and bring it back to its - proper place, so as not to loose it in its secret parts and keep it up. - At the end of ten days the dance, late in the evening closes and the - people scatter in all directions, while the rich families, that have so - many women to help in preparing the food, and some with children, and - so much wealth to move, will keep their camp open until the next day, - and some for two days longer, until they can get everything ready for - moving home.</p> - - <div class="figcenter illowp100" id="i_120"> - <img class="w100" src="images/i_120.jpg" alt="" /> - <div class="caption">THE LODGE DANCE.</div> - </div> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XII"> - <span class="pagenum" id="Page_120">120</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XII.</h2> - </div> - - <div class="subhead">OUR CHRIST.</div> - - <p class="drop-cap">A YOUNG woman of the Pech-ic-la’s, the upper division of the Klamath - tribe, lived at Caw-ah-man, now known as Orleans Bar. She was the - mother of Po-lich-o-quare-ick, our Christ, and never married after the - birth of her son, and lived single all her life, residing with her - folks at Orleans Bar. Caw-ah-mis-o-ma, the mother of our Christ, during - the years of her womanhood, would go alone daily to a high rock, not - heeding the remonstrances of her parents and kindred, and would ascend - the sides of this rock to its top, where she would seat herself and - weave baskets every day. She went alone every day for nearly three - years to this rock and made baskets, and one day Wah-pec-wah-mow (God) - appeared to her and said that she would bear him a male child, which - would be His Son, and this Son would be our Christ, or Savior, who - would be a very wise and talented man of the two tribes and would rule - our people.</p> - - <p>Upon reaching her home that evening she told her parents and the people - of the tribes that she soon would give birth to the Son of God, that - God himself, having appeared before her, made facts known to her, and - that she should not be looked upon in disgrace by her people. Her - parents and a great many of the people of the Klamath tribes believed - her story to be true and they made ready to receive the Child.</p> - - <p>Caw-ah-mis-o-ma gave birth to a son as she had said, and cared for the - infant in her father’s home, giving it the name of Po-lick-o-quare-ick, - proclaiming the child to the tribes as the Son of God. Her parents and - a great many of the people of the tribe believed in the infallibility - of the child, while a number of the people did not believe in him as - infallible, and regarded him as a bastard child. Some of our Talth, or - High Priests, did not<span class="pagenum" id="Page_121">121</span> believe in his divine birth and considered him - as the bastard son of man, however, they recognized his great powers - and wisdom as an ordinary man. Most of my people worshiped the child as - divine.</p> - - <p>During the childhood and boyhood years of Po-lick-o-quare-ick he sought - the solitudes of a great creation, as he never played with other - children, and never mingled in the social gatherings of his people. - As a little child he played alone, and when he had reached the age of - about two years, he had a little canoe that he would play with and sail - it in the waters at Orleans Bar. This little toy boat was one of his - earliest playthings, and when he left his early childhood scenes he - left this boat at Orleans Bar on the south bank of the river in a rift - or crevice of a large rock. There, to this day the Indians say you can - see the little boat that he played with and which has turned into a - solid stone, and is still the perfect shape of a small boat. (This I - have not seen).</p> - - <p>While yet a small boy of tender years, Po-lick-o-quare-ick came down to - the river to Ca-neck, alone, where he spent a great deal of his early - boyhood years in restless wandering, as he was never still. He would - never go with his mother, or with any one else as he went from place - to place alone. On the south side of the river at Ca-neck is a small - lake at the foot of the hill back from the river, and is surrounded - on the outer banks by marshy lands. This lake cannot be observed from - the river or village, and its existence might never be known except by - coming upon its very banks. He spent a great deal of his time playing - in his solitary ways about the lake. Just back of this lake is a rock - that our Christ used as a place where he would continually be sliding - down its side, he wore away one large and some small groove with his - heels, in this solid stone, which can be seen to this day. (This I have - seen many times and my people rub their fingers on these grooves and - then rub the fingers on their eyes, to cure weak or sore eyes.) About - half a mile below the lake, located on the same side of the river, is - another rock, where the young man went for prayers which he offered up - to his father, (God) to bless him with great powers and wisdom. As he - knelt at the top of this rock in prayer he left the sunken imprint of - his knees and feet in the rock, which is still visible.</p> - - <p>Another rock concerning our Christ is located a short distance above - the lake on the bank of river, which was his special<span class="pagenum" id="Page_122">122</span> fishing place, - where he would sit on the rock and fish. Here also in the solid stone - is the sunken imprint of his bare feet and knees, and also the pool - of water, close by, that he cast his fish in; all of which are left - as his written memoirs of his past existence. These are his written - annals left upon the rocks; the traditions handed down through the - long centuries when the Christ himself had passed away, far out on the - ocean waves, perchance to a better land than that, which had given him - birth. (This place I have been close to many times, yet I never went - to see it.) He could speak the language of any tribe or nation without - teaching, and could peer into the darkness of the past, telling the - events of bygone times. He could gaze into the future and tell of the - events to be, so great was his wisdom; he could also command anything - he wanted, and his commands would be answered, to his every wish.</p> - - <p>When he was in the prime of his years he took a lot of valuable things, - such as cheek, cheese (the scalp of the woodcock) and other things, got - into his canoe and started down the river and when he arrived where - Bill McGarvey’s store afterwards was built, he stopped and took a rest - in the early morning sunshine. This is the reason this place is the - warmest and most sunny the year round, that is to be found in any part - of our whole territory. After resting as long as he wished he started - on down the river. Many of the Indians followed after him, and as they - were crowding quite close he commanded that an opening be made through - the rock bluff at Reck-woy, which was done and this turned the Klamath - river into the ocean at that place, some six miles south of where it - went into the sea before, at Ah-man. (Wilson Creek) Thus they never - caught up to him but could see out in the ocean, gliding gently on - towards the west. He had previously told them that he was ready to go - and was going, that in some future time he would come back. He was the - wisest man that we have ever had among our people, he knew all things - and could do all things and we hold his name with great reverence. It - is the custom of our young women to use the expression; “when we get - married and if we have children, we wish they can talk all languages - like Po-lick-o-quare-ick.” My people for many generations<span class="pagenum" id="Page_123">123</span> look for - him to come back, but since the coming of the Ken-ne-ah’s, the white - people, they are losing trace of his name and the things that he did, - and it will soon be lost. It is now my desire, after many years of - thinking, to write it all out so it may be preserved for the American - Indians, that they may know something of the religion and teachings of - our forefathers.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XIII"> - <span class="pagenum" id="Page_124">124</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XIII.</h2> - </div> - - <div class="subhead">THE SAMPSON OF THE KLAMATH INDIANS.</div> - - <p class="drop-cap">KAY-KAY-MY-ALTH-MAY, the Sampson of the Po-lick-la’s, (the lower - Klamath Indians) and the Pech-ic-la’s (upper Klamath Indians), was born - at the village of Auh-leek-kin on the river. This village is about - twelve miles down the river from the old Klamath Bluffs store, and - about the same distance from the mouth of the river at Requa. It was - once a large and flourishing village, a long time ago at the time of - Sampson’s birth, and long after he was dead.</p> - - <p>This Indian Sampson was a tall and handsome fellow, with sinewy arms - and a body of muscle. His hair was extremely long, such flowing tresses - of beauty and strength, wherein his wonderful physical powers lay. - This man of wonderful physique was a Klamath Indian, a lone and mighty - warrior for all who opposed him; and it mattered little how many in - number were against him, they were always defeated. This warrior did - not use bow and arrows, spears or shields to defend himself in his - conquests, but used instead the sling and pebbles. He would raid whole - villages in the quest of wealth and none dared combat him but what were - defeated. The tribes feared him for his great strength, as they knew - not where he got his super-natural power.</p> - - <p>The tribes of the Smith River, Hoopa and Klamath feared him greatly - as he reached the dizzy heights of his powers and massacres. He - refused to pay tribute to any of the tribes.</p> - - <p>One day this warrior bold, emboldened by his triumphs, met a beautiful - and shy maiden of another tribe, with whom he fell desperately in love. - Her people were the Smith River tribe<span class="pagenum" id="Page_125">125</span> (He-na’s) with whom he was - fighting at the time. He defeated them and took her captive, and alas, - love after a time proved his utter ruin. Ah, what monarch of earth - that love will not conquer with her soothing hands! After he captured - the maiden he married her so she could hold herself respected before - all, and took her to his home at Auh-leek-kin, giving her the name of - Auh-leek-kin-on. No children came to bless this union; no childish - prattle or laughter to lift the gloom of the coming years.</p> - - <p>This Sampson’s dwelling place was in a house where he had made a - cellar in the clay and in this cellar he always retreated at night - that he might not be suddenly surprised and taken by his enemies. His - wife yielded to his love, seeking the secret of his great strength, - and alas, mighty man and warrior, the conqueror of tribes fell before - the weak hands of the woman he loved. Day by day, so gentle and sweet - her endearing words of affection fell like balm on his troubled soul, - soothing the afflictions of a dark and turbulent career. Patiently as - the months past by she gained his confidence. Ah, ’tis sweet to yield - to woman’s wiles, though she leads you to the grave, yawning with the - grim jaws of death. In this woman’s feeble arms, this powerful man - revealed his secret, that his mighty strength was in his long and - flowing hair, the beauty of night and the strength of nations.</p> - - <p>False woman came to dwell in his life as she gained the secrets of - his mighty powers; siren like was the touch of her fingers upon his - troubled forehead. Fascinated in the comfort of one he loved so - passionately he fell asleep, and one fatal day with his head laid - lovingly upon her lap, the cruel woman of destiny arose stealthily and - stole from the fire embers a flaming torch and burnt the raven locks - off closely to his head, as he slept soundly on.</p> - - <p>Upon awakening, to his great alarm and grief, he found that his - super-human strength had left him. The pride of his life, his long and - flowing locks were gone, and with it his fate was sealed. The powerful - warrior lay vanquished at the feet of his enemies, to grieve his loss - as only great men can grieve.</p> - - <p>After his enemies had captured him they decided to put out his eyes - that he might never more be able to fight them.<span class="pagenum" id="Page_126">126</span> Thus, at last, the - great and strong Kay-kay-my-alth-may was defeated by the weak hands of - a woman he had loved and trusted so much.</p> - - <p>After he had been captured and tortured, his proud spirit gave grief so - intense that only a great physical strength could long endure. He lived - a few short years, in his native village, but the time seemed long in - his blindness. He could no longer behold the splendors of the sunrise - on the mountain tops or the splendors of the sunset on yon Pacific - Ocean. The wunderlust of his life had set in dismal gloom as he pined - away and died of a broken heart. His faithless wife returned to her - people, where she also died, leaving no one to mourn her and only the - memory of his great strength.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XIV"> - <span class="pagenum" id="Page_127">127</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XIV.</h2> - </div> - - <div class="subhead">THE DELUGE OF THE KLAMATH INDIANS.</div> - - <p class="drop-cap">IT has been handed down from long ago that the people became so wicked, - no good was found in anything, and human progress retrograded into - destruction. Unwedded women became the mothers of a host of bastard - children as the men led a life of debauchery, and the women a life of - shame. Crimes and murders lurked in every corner, plunder and the greed - for riches followed each other in a terrible way. Men sought not honest - lives, but sought the greed and plunder of riches. Those who commanded - their self-respect and cherished their family pride became few and far - between. Profane language became the rule, laws became corrupt and - unheeded, and whole communities swerved downward in utter ruination.</p> - - <p>God became angry upon looking down, He saw the people growing more - corrupt, year by year, where human beings eked out a miserable - existence in their greed. God appeared to one of the good men, - (a Talth) a man who had always lived an honest and upright life, - respecting his fellow men, and observed above all, God’s moral laws. He - appeared to this man, Gus-so-me, who possessed in his secret breast the - true name of God, and God said unto him that He was going to destroy - everything on earth with a great flood, as the people had become so - wicked that He would no longer endure the sights of such wickedness. - Gus-so-me pleaded with God not to destroy the people by flooding the - world, and God then told him to go forth among the people and see how - many good ones he could find, he could find but one more, so God told - him to prepare a raft, as He was going to destroy<span class="pagenum" id="Page_128">128</span> the world with a - flood. This one man that had the abiding faith of an honorable man - was Haw-gon-ow, also a Talth. God now appeared before their two High - Priests and bade them prepare for the final deluge as there was no good - people to be found on earth, except the two Talth and their wives. He - bade them to build a large raft upon which they would float while the - rest of the creation would sink beneath the rising waters and perish.</p> - - <p>Gus-so-me and the Haw-gon-ow began at once to build the raft, (men-up) - while the people continued in their wild revelries, jeering in contempt - at the two builders, but they heeded them not and worked steadily on. - When the two Talth completed the raft He caused it to begin raining, - and it rained steadily, causing the waters to rise higher and higher, - until the o-plah-peck (flood) waters covered the entire world. When - the waters came up around the raft the two Talth took their wives, - Ger-ke-er and Ca-wa-mer onto the raft, where they remained and floated - upward as the water rose. These two wives were also Talth, and our holy - order was kept intact over the great deluge. They carried with them - upon the raft, the herb, or walth-pay, which as before kept perfectly - green and bloomed, they also took with them the raven and the dove, but - all the other species of the earth were left, and they were destroyed - in the great flood. It rained steadily for many days and nights upon - a terror stricken world, until all the valleys and lowlands were one - continuous sea, and only tops of the highest hills and mountains - remained uncovered, where the people stood huddled together, as they - had been steadily driven up the mountain sides by the water. And still - it continued to rain, the people running hither and thither, piercing - wails went up as the terrible apprehension of destruction was upon - them, their piteous cries were only answered by the rising waters as - their bodies were tossed a moment upon the angry waves and then sank - to their graves in the unknown depths. Soon all the highest mountain - peaks were covered with water and the world was one continuous sea. All - living creatures had perished from the earth, as they had sank beneath - the waves to live no more.</p> - - <p>When the rain stopped, Gus-so-me sent the raven (bua-gawk) forth from - the raft to see if it could bring any tidings of dry land. He flew away - over the waters until he found some dead fish and never returned. This - is the reason the raven ever since has lived on carrion and always - remained so wild, inhabiting<span class="pagenum" id="Page_129">129</span> the far off crags of the mountains that - command a view of the surrounding country, so they can see any one - approaching, and fly away. After a few days had passed and no tidings - of the raven came, Gus-so-me sent forth the dove, (aw-rah-way) and - after it was gone a short time, it returned to the raft with a twig of - the pepperwood. Gus-so-me now knew that the waters on which he floated - were going back, and soon there would be dry land, and from that time - on, the Indians have had a great reverence for the dove. We carry the - symbol of the dove in our sacred lodge, and teach the children from - childhood never to harm the dove, and we never harm it in any way.</p> - - <p>After the return of the dove the raft floated on the waters for a few - days longer and finally rested on the top of a very high mountain, - known as Ne-gam-alth, which is located in the far north-east on this - continent and not across the ocean. This lofty peak glistens in the - sunlight and can be seen from a great distance. The raft as it rested - on this mountain, turned to white flint, and when the sun shines this - flint glistens brightly. In our traditions only one man has ever - climbed this mountain and returned to our people since the flood, - bringing with him a piece of the flint, and since this time we have - used the white flint at our festivals, it being the most valuable of - all other kinds.</p> - - <p>When the waters went down sufficiently, God commanded Gus-so-me - and Haw-gon-ow, with their wives, to go down from the mountain and - re-populate the earth. From these two Talth and their wives came our - present people, and they again scattered over the continent. In coming - down from the mountain top the Talth carried with them the walth-pay, - the same as they did when they first made their long journey from the - land of Cheek-cheek-alth. This divine herb bloomed perpetually again, - and Gus-so-me, with the assistance of Haw-gon-ow, in using the correct - words of their prayer to God, could command with the herb anything they - needed for human existence, as their prayers would be granted by God.</p> - - <p>God now created the animal and plant life that was destroyed during - the flood, with the exception of the raven and the dove, which the - High Priests carried with them upon the raft. When the re-creation was - made, God first made the white deer, then the red eagle, the same as - in the first creation. He also placed the rain bow in the heavens as a - promise to Gus-so-me and Haw-gon-ow,<span class="pagenum" id="Page_130">130</span> that he would never again destroy - the people by flood, but if the people ever become so corrupt again - He would destroy them with a great fire burning the world. When the - Indians see the rainbow in the heavens, they always look upon it with - the assurance that it is the promise of God, that He will destroy the - world no more with rain. When the heavy rains fall they always say that - it will not continue to rain very long, for the next time all the world - will pass away in flames.</p> - - <p>The Talth bring down the traditions that when they first arrived in - this land, the white race which they found here were a highly moral - race. They lived in peace and happiness and crimes were things unknown. - With the passing of this white race, passed the age of innocence and - peace.</p> - - <p>Upon the arrival of the present white race, the Indians first - believed that it was the ancient white people returning. The tribes - rejoiced as they thought peace and happiness would reign again, for - the Wa-gas had given them their faithful promise that they would - some day return. Alas, the sad mistaken identity of these people for - they were foreigners who took advantage of our hospitality, and soon - wanted to claim the land of our forefathers. Crimes followed in their - footsteps of extermination, together with race hatred has covered - nearly sixty-five years of their annals. Worse than the shot and - shell, it brought the pride of our race to their graves long ago. The - introduction of whiskey brought desolation and ruin upon us, without an - example story to tell. They ruined the splendid morals of our women, - and led them to prostitution, which they had never known since the - re-creation of our kingdom. They filled their bodies with loathsome - disease that we had never known since the world began, and our Indian - doctors gave up in despair for they could not find any cure for these - diseases. When our loyal good men rose up and remonstrated against - these outrages, these foreign white men were wont to abuse us and call - us savages, and sent some of the tribes away to distant reservations to - starve and die. They called our women “Squaws”, and our men “Bucks”. It - seems they had an idea that we did not possess human souls, cherished - with the human love of devotion. They claimed our lands and their - historians termed us as, “the wild denizens of the forest,” as if - we were foreigners in the remote ages of a vast antiquity. Fortune - seekers, gamblers and cut-throats lived with our women in adultery<span class="pagenum" id="Page_131">131</span> - until they grew weary of them and left them with children. Poor little - children of their own flesh and blood, children without a birth and - without a parent to legalize them as his own. The fathers of the animal - kingdom are proud to fight for their young and will not abandon them, - even in the jaws of death. Can such a class of people as this have a - soul, when they have committed such outrages upon my people and have - disgraced the living by their deeds? The origin of our race was proud, - the proudest that ever walked the earth, and when these children find - their pride forever robbed by no fault of their own, their proud - hearts break down in the sorrowful years that follow, as their fallen - parentage leads them to unhonored graves. Such sorrowful processions - as these follow each other under the gloom of oppression. I have today - looked among my tribe of the Po-lick-la’s and the Pech-ic-la’s and am - deeply grieved to find but very few babies born of good pure blood, - that is not tainted with the virus of venereal diseases. Where do these - pathetic conditions arise? We are reluctant to point again to the - white man. In some instances a large family of brothers and sisters do - not know their true relationship. I dare say, perhaps each one came - from a different father, and the father comes from God knows where, - and has gone they know not where, but such a father will undoubtedly - answer at the Throne of the Almighty God. I pray that God may have - mercy upon such children who are left to suffer the disgrace of an - unworthy parent. Today where the Klamath rears its regal monarchs of - the forests, where it rears its lofty mountain peaks from its rugged - shores, and mingles its waters with the Pacific Ocean, this glorious - country once in its beauty and pride, I have scanned its hostage and - find not one, whose birth will admit them to that holy lodge, not - one who can burn its sacred fires at the sacred alter. The Talth are - waiting ever, for no more will answer their piteous pleadings, to save - and cherish a sublime religion. A precious few of the middle aged have - the birth, but their morals in a larger sense, have been corrupted, - their integrity has been undermined until they think a promise broken - is better than a promise kept, therefore, while the world lasts they - can never be admitted to this sacred lodge. Some of the ken-ne-ah men - have been honest enough to wed our women under their laws, and some of - them have married under both the white man’s and the Indian’s marriage - laws. Most of these men<span class="pagenum" id="Page_132">132</span> have brought up large families, and the - children from these unions, on an average, make men and women that the - American nation might well be proud of.</p> - - <p>The High Priests say today, that from their ancient teachings, and - their ancient religion, that the corruption of the ken-ne-ah’s (whites) - among themselves, and the demoralization of their own race, that the - two races are becoming very wicked. Men and women alike use profane - languages, men debauch their women into prostitution, the whiskey and - wine from the saloons pierce the hearts of young men and women alike, - breaking up the ties of peaceful homes, and tearing asunder the love - of human hearts, thus leaving desolation as it goes on. The greed for - riches by trickery and deception in general leads the Talth to believe - very strongly, that ere long God will send the great conflagration that - will consume all the world in flames, and that its people will pass - away. Over their ashes God will create another people, where they will - build their stately mansions, of the soul unto God. Over the ashes of - the obliterated ages, will prosper a new people with new governments, - and new laws, and the ages of peace and happiness will dawn again, - shedding its radiance of glory over the entire world. Thus have - prophesied our High Priests.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XV"> - <span class="pagenum" id="Page_133">133</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XV.</h2> - </div> - - <div class="subhead">THE HIGH PRIESTS.</div> - - <p class="drop-cap">THE Talth are born under the highest marriages, and there has been - at no time but very few of them, on account of the scarcity of cheek - (money) to make the marriage. There had to be twelve pieces to make - one string, (caw-ton-a) they count them only as ten pieces, and it - makes twelve strings, so that when it is counted there will be one - hundred and forty-four pieces. The woman that a Talth may marry does - not have to be of a Talth family, but can be born of the middle or - wealthy class. Her people can match back, or nearly so, in valuable - articles for the twelve strings of cheek, that he gives. Under such a - marriage as this there may be several children. Now if the mother and - father are full blooded Klamath Indians, then their children are of - the right birth, yet there may be one, and perhaps two of them, which - is not often the case, that might be of the right disposition, close - of tongue and bright of mind, so as to weigh all matters of whatsoever - kind intelligently, giving a broad minded and liberal decision in any - case. This applies the same, both to man and woman, and if all is - satisfactory, either he or she, under the birth can be admitted to the - Talth lodge, and sometimes they are taken through only one part and - cannot go further, and sometimes they are taken through two parts and - are not taken any further, and but few are taken through the whole and - become a Talth. And no less a number than three can act in the lodge, - and make a fourth to be a Talth. Now all these other children are of - the high birth, and are put to act in many important places to fill at - the festivals and in other ways. Many of them never make an application - to become a Talth, and<span class="pagenum" id="Page_134">134</span> many of them are rejected, and not allowed to - even make a start if their conduct is not proper. There never has been - one born that is half white, or any part of any other tribe, that was - ever admitted to the lodge. They must be full blooded Klamath, of the - upper or lower division of the tribe, and down the coast from Ah-man - to Trinidad. The upper rivers from the junction of the Trinity speak - a different language, and intermarry very freely, and have the Talth - lodge in which they work together. Up the river they have entirely - lost it all now, and have not one lodge left. At the mouth of the - Klamath the old lodge has tumbled down, but not one of the Talth is - left. At Pec-wan, twenty-five miles from the mouth of the river is the - Talth house, where all of their working tools are kept, and it is yet - in a good state of preservation, the lodge is left but it is old the - dilapidated.</p> - - <p>We have in our breast the feeling of love for the present white race, - which love was instilled in us by the cherished remembrance of our - Wa-gas. We loved this race and this is the reason our women are so - willing to marry the white man, and so easy to be deceived by them.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XVI"> - <span class="pagenum" id="Page_135">135</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XVI.</h2> - </div> - - <div class="subhead">LAWS OF THE FISH DAM.</div> - - <p class="drop-cap">WHEN the fish dam is put in, they have very strict laws governing it. - There are nine traps which can be used, one belongs to Lock and his - relatives, one to Lock-nee and his relatives, one to Normer and her - relatives, and so on down the line. These families come in the morning - and each one takes from the trap that which belongs to them, as many - salmon as they need, by dipping them out with a net that is made and - used for this purpose, and they must not let a single one go to waste, - but must care for all they take, or suffer the penalty of the law, - which was strictly enforced. After all these get their salmon, then - comes the poor class, which take what they can use, some of which they - use fresh and the rest they cut up, smoke them lightly then they are - dried. When they are dried they are taken down and packed in large - baskets with pepperwood leaves between each layer, so as to keep the - moths out of them, and then they are put away for the winter. The - Indians from up the river as far as they are able to come, can get - salmon, and down the river the same. In these traps there get to be - a mass of salmon, so full that they make the whole structure of the - fish dam quiver and tremble with their weight, by holding the water - from passing through the lattice work freely. After all have taken - what they want of the salmon, which must be done in the early part of - the day, Lock or Lock-nee opens the upper gates of the traps and let - the salmon pass on up the river, and at the same time great numbers - are passing through the open gap left on the south side of the river. - This is done so that the Hoopas on up the Trinity river have a chance - at the salmon catching. But they<span class="pagenum" id="Page_136">136</span> keep a close watch to see that - there are enough left to effect the spawning, by which the supply is - kept up for the following year. The whites have often said that the - Indians ought not to be allowed to put in the fish dam and thereby - obstruct the run of salmon to their spawning ground, and it has been - published in the papers that the fish dam ought to be torn out. One - year it was published in the county papers that it had been torn out - by the wardens, this was a false publication as it was never torn out - by Indians or whites. On the other hand after the salmon cannery was - established at Reck-woy, which is at the mouth of the river, the whites - and the mixed bloods commenced to fish for the cannery; the whites have - laws that no one is allowed to let a net extend more than two thirds - the distance across the river, and wardens are paid to see that the - law is obeyed, yet the whites set one net from one side two thirds - across, and then just a few steps up another net from the other side, - and which extends two thirds across in distance, and in a distance of - sixty yards, there will be from eight to ten nets, making so complete - a net-work that hardly a salmon can pass. Will the whites preserve the - salmon through all the ages, as the Klamath Indians have done, if they - should survive so long? Not unless they enforce the laws more strictly.</p> - - <p>While the fish dam stands against the strain of the pressure of the - water and salmon, Lock, Kock-nee, Normer, all the girls (wah-clure) - and the boy (char-rah) remain and watch things until the water raises - and washes the dam out, which often takes two and three months, and - then they all go to their homes, glad that the dam is washed away. Lock - and Lock-nee, during all this time at the fish dam, use the utmost care - and precaution to see that they are all kept in good health, bathing - daily and keeping clean, so as not to soil their beautiful buck skin - dresses that has taken the most skillful and patient work to make, - and the most patient and skillful work to clean if soiled. All this - whole ceremony of putting in the fish dam has been carried through - so precisely with the teachings that have been handed down to them - through many generations as God’s laws, that a white man, to see it - and understand the meaning of the different parts, and then not have a - decent respect for it and carry himself accordingly, has not been born - of a God-loving mother. The writer has helped as a Normer in putting - in the fish dam<span class="pagenum" id="Page_137">137</span> and knows the meaning of every move that is made.</p> - - <p>These sacred laws were given to us by the white race of people that - inhabited this country when my people first came to this land. The - Wa-gas in ancient times first put in the fish dam some twenty-four - miles farther down the river, at a place called by the Indians as - Tu-rep, which is a flat bar containing some eighty or a hundred acres, - and is located on the south side of the river, the north side which is - steep, being nearly a bluff, the same as it is at Cap-pell. The Wa-gas - changed it from Tu-rep to Cap-pell, saying that Tu-rep was to close - to the ocean. At that time the river went into the sea at Ah-man, six - miles north of the present mouth of the river at Reck-woy. Cap-pell - gave more of a chance for the people to get to the fish dam, and - therefore benefit a greater number of them. They taught my people to - put in the fish dam, and gave them all the secret and sacred teachings - of the laws governing it. This was done before the great deluge that - covered the world, and drowned all but the two Talth and their wives, - who went through it all. The present site where the fish dam is built - has been there for long ages, and the laws governing the fish dam are - very ancient, and are now lost forever. They may put it in, but not by - the sacred laws and regulations that was used so many generations, as - they are lost, and no one can get them.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XVII"> - <span class="pagenum" id="Page_138">138</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XVII.</h2> - </div> - - <div class="subhead">THE ANCIENT HOUSES.</div> - - <p class="drop-cap">MANY of the houses of the Klamath River Indians date back to the - prehistoric centuries of the long, long ago, and have been repaired - and rebuilt many generations. Some of them are hallowed with alluring - traditions and inspiring history, when our people were powerful and - ruled a mighty nation. The Indian name of these houses is Oc-lo-melth. - One of these houses is situated at Wah-tec, less than two hundred - yards from where the White Deer-Skin Dance is held, and is my mother’s - house, where she was born and where she first looked out upon the light - of a strange world. The surroundings of this house are filled with - the romance of centuries, together with the wonderful history of the - passing ages, as it dates back before the Indians came to this land - from Cheek-cheek-alth. They say the house first belonged to the Wa-gas, - the white people that were here when they first arrived. The Wa-gas - were very fond of pets and while they lived in this house they kept a - number of deer as pets.</p> - - <p>When the Wa-gas left this land, they left behind at this place a young - man that was half Indian and half white. He remained for some time - and cared for the pets, as the Wa-gas cherished them. The young man - became lonesome for his people, in spite of the fact that he was very - devoted to the deer, and one day he answered the call of the Wa-gas - and followed in their footsteps, to join them in the far north. As - he was leaving he asked the Indians of my ancient blood to care for - his pets, as he would be absent and never return. This my people have - done according to the request of the young man and out of their great - friendship between the two races. This ancient<span class="pagenum" id="Page_139">139</span> house became a hallowed - spot where sacred memories fill its every surroundings of a people that - have passed away in silence long ago.</p> - - <p>In one corner of this dwelling, within its walls, is a large stone - trough which was made and placed there by the Wa-gas untold centuries - ago, so they could feed their deer. The deer were fed upon the stalks - of tobacco and the walth-pay, the stalks being pounded into fine meal, - mixed together and then placed in the stone trough for the deer to - eat. It was said for ages, and up to the advent of the present white - race, that the spirits of the departed Wa-gas would come earthward in - the deep shadows of the evening time and open a door, which was made - in the corner of the house for that purpose, so the deer could come in - at night and feed upon the meal. The deer would stealthily emerge from - their forest homes at night and upon finding the door open would enter - the house and eat the meal, then just before the break of day they - would silently vanish into the forests, and the door would be closed - when morning came. My mother has seen the deer coming toward the house - in the dark shadows of evening, but she has not seen them for a good - many years, as they have become hunted beasts of prey.</p> - - <p>Through the memory of the passing ages the Wa-gas left this land before - the world was covered with water, and according to these traditions - this house goes back for hundreds of centuries. This house has - survived, with its long line of descendants, but it is now fading in - the storm of years that are passing, and the place of its ruins will - soon be forgotten.</p> - - <p>There are a number of these old houses in the different villages along - the Klamath river, from its source to its mouth, and on the coast from - Ah-man to Trinidad. At the present day most of them are deserted, and - are left to sink into ruins and oblivion.</p> - - <p>The rattlesnake is called May-yep-pere, and they make their dwelling - places under the ground and in the dark recesses. The children born in - this house are not afraid of these snakes, as they never harm them. - The snakes crawl out and over the house without restraint. I had no - thought of fear, as the blood of ages had made me akin to these fierce - reptiles, where my people had sheltered them and fed them for thousands - of years.<span class="pagenum" id="Page_140">140</span> In olden times the whole family would go away and leave - the house alone for several days, sometimes for two or three weeks, - and during their absence the snakes would creep out over the house - and lie about in numerous places. If a stranger tried to approach the - house they gave him warning, and if he attempted to enter they would - at once be aroused into a fury and would attack him. My mother says - that strangers have attempted to enter the house while the family was - away and have been severely bitten by the rattlers. Therefore, the door - of this house was always left unlocked, as no one would ever attempt - to enter it that knew its strange history. If the family was at home, - strangers could come and go at their will, as it was never known that - the snakes ever attempted to harm any one while some member of the - family was present.</p> - - <p>When the family would return from their sojourn, the head of the - household, or someone who was born in this house, would precede the - rest. I remember it was always my mother’s duty upon reaching the door - of the house, and she would begin talking in a low tone of voice, - saying: “We are coming home, we are here now and you must all go out of - the way.” Upon hearing her voice the snakes would immediately begin to - creep away to their hiding places. Upon entering she would begin to tap - lightly upon the floor with her cane and would keep talking until all - the snakes would disappear, after which the rest of the family would - enter the house, talking, laughing and playing without any thought of - the snakes ever harming them.</p> - - <p>This historical house is now owned by my mother, and in which she - has not lived for fifteen years, but up until about five years ago - she would go almost every day and build a fire in it and sit around - the house and weave baskets. In the past five years it has not been - repaired and has racked into ruins, so bad that she does not care - to enter it any more, except on special occasions when she wants to - break up something. For the past twenty years she has been breaking - and pounding to pieces the stone bowls, trays and all the ancient - implements that were left by the Wa-gas. She is endeavoring to destroy - all these sacred reminiscences of the prehistoric days that they may - never be ruthlessly handled and curiously gazed upon by the present - white race. The stone trough that the deer fed out of, is so large and - heavy that she cannot break it to pieces, but is letting it sink into - the<span class="pagenum" id="Page_141">141</span> ground, and it is being covered with rubbish, together with - its strange charm and fascinating history, where my pen has failed to - impress, this deep sentiment, therefore its wonderful tradition has - faded with the closing of this chapter where a new era has dawned. My - mother gave my husband two of the small stone bowls, as relics of the - days that are gone forever, and he keeps them as cherished memories.</p> - - <div class="figcenter illowp60" id="i_143"> - <img class="w100" src="images/i_143.jpg" alt="" /> - <div class="caption">MRS. THOMPSON’S MOTHER AND FATHER, AND HER MOTHER’S - HOUSE NOW DESERTED.</div> - </div> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XVIII"> - <span class="pagenum" id="Page_142">142</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XVIII.</h2> - </div> - - <div class="subhead">THE WARS OF KLAMATH INDIANS.</div> - - <p class="drop-cap">THE Klamath Indians as a tribe, are like all other people that have - a history dating back long before the great flood as their legends - plainly tell. They have had wars and plenty of them, through all the - ages, and never have laid down their bows and spears at any time to - any other tribe or tribes, and have at different times had to fight - every tribe, and sometimes combinations of tribes. They have many times - been nearly exterminated at different places of habitation. It was at - the junction of the Trinity River, that the Hoopas (Ar-me-musees) - would come down the Trinity River and strike them in the center of the - tribe, and kill, burn and scatter them before they could gather, and - at times they would patch up the differences with the Hoopas, and let - it go by without war. Thus the Hoopas became more bold and cruel, and - began the tactics of mutilating the bodies of the slain, or cut off - the hair of the dead and wear it when dancing their war dance. These - things when carried to a certain point would not be tolerated, so the - Klamaths would gather in great numbers, strong enough to throw a force - against them that they could not resist, burn their villages and drive - them back, taking both men and women as prisoners, until they would beg - for peace and things would be settled, sometimes for a long period. In - these settlements they gave women for marriage on both sides, so as to - make relationship between them, which would keep long and everlasting - peace periods. The Klamath Indians would take Hoopa men for slaves and - give their own men for slaves, but at all times these were of the low - birth and slave class that was given in this manner, and never of the - wealthy class.</p> - - <p><span class="pagenum" id="Page_143">143</span></p> - - <p>Our tribe extended to the mouth of the Klamath and six miles north to - Ah-man, and here they had to fight back the treacherous Crescent City - and Smith River Indians, these He-nas were hard fighters, brutal in - every way, killing women and children, and when they took a fancy to a - fine looking young woman they would exterminate her people, and take - her and try to kill her by being abusive and starving her. The Klamaths - would fight the tribe for such deeds, and they would fight on and on - for many years, and settle and patch up until the He-nas would do some - unbearable act, when the Klamaths would gather a strong force and go - after them. On several occasions they nearly exterminated the whole - tribe of the He-nas. They were married and mixed in relationship with - the Klamaths for over one hundred miles up the river, but the Klamath - women dislike to marry among them on account of their cruelty. On the - other hand the He-na women were pleased to get the opportunity to marry - Klamath men. Our tribe extended down the coast as far as Trinidad, - a distance of over fifty miles, and here they had to fight back the - Mad River and Humboldt Bay Indians, which we call the Way-etts. The - Way-etts were a large tribe, fat and lazy, living mostly on clams, - shell fish, mussels and other fish. They were not good warriors, but - strong in numbers, and the Klamaths easily held them to the line of - their own territory, and with the Way-etts they would not mix in - marriage, claiming that they were too low in morals and did not make - and live in permanent homes, all the time moving and camping here and - there.</p> - - <p>The Klamaths had some wars with the Redwood Creek Indians and some with - other small tribes, and held themselves all through the ages, so as to - have many that could call themselves pure blooded Klamath Indians.</p> - - <p>The worst of all the wars was, that the Klamath Indians were almost - continually fighting among themselves, village against village, - sometimes close together and sometimes far apart, one rich family and - their slaves against another rich family and their slaves. The great - festival, one of which was held each year unless prevented by some - great calamity, would bring about an almost complete settlement of - their differences, and bring them together on as near friendly terms - as could be had, and caused the fighting to be stopped for nearly half - the time, in many cases stopping it for all the time. In this way the - Klamath Indians<span class="pagenum" id="Page_144">144</span> were kept from exterminating themselves, and were held - together as a powerful tribe, there being several thousand of them - when the first white men came. Our tribe was governed by the Talth and - without ever having a chief.</p> - - <p>My people wore hats or caps that we made with our own hands by weaving - them out of our basket material, with the different marks or designs - wove into them, for many generations before the coming of the present - white people. No woman would wear a hat that she would make herself, - believing that it was unlucky for her to do so.</p> - - <p>It is a pleasure for me to say that my people never had a war with - the present white people, for in the first coming of Ken-e-ahs we - took up all differences of a serious nature between us and settled it - ourselves, so as to make it satisfactory with them and forced it to be - satisfactory with my people. Thus we kept down those of our people that - were disposed to go to bloody wars, and only for this we might have - held the whites back for a long time on account of the roughness of - the country. It is only about seventy years since we first knew of the - white people that are here now.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XIX"> - <span class="pagenum" id="Page_145">145</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XIX.</h2> - </div> - - <div class="subhead">THE MARRIAGE LAWS.</div> - - <p class="drop-cap">THE Klamath Indians intermarry to some extent with the surrounding - tribes. The upper and lower divisions of the Klamath tribes marry very - freely, being the same tribe, with the exception that their language - is different. The two divisions are so closely associated with each - other that many of our people speak both languages fluently. It was - always considered a good marriage for a man of the lower division to - marry a woman of the upper division, or a man of the upper division to - marry a woman of the lower division, but they always preferred to marry - outside their own division if possible, as they were not so liable to - marry relations. It was not considered good to marry relations, even to - fifth and sixth cousins, as their law taught them that marrying blood - relations was a crime against posterity. It was considered a crime - for parents to bring demented or deformed children into the world. - By marriage they keep a close trace of their relationship, the woman - never loses her identity by marrying, as she takes the name of her - husband and the husband takes the name of his wife, as the following - will illustrate: a Trinidad woman marries a man of the Pec-wan village, - the Indian name of which is Cho-ri, therefore the woman is Cho-ri - woman, and they call her husband after marriage Cho-rosh; the husband - is a Pec-wan man, therefore they call the wife after him and call her - Pec-wish-on. The children are called Pec-wan-alth, and are always - addressed by these names which remind them that their mother is a - Cho-ri woman, and their father a Pec-wan. This custom is followed so - that they can trace out their relationship exactly for generations.</p> - - <p><span class="pagenum" id="Page_146">146</span></p> - - <p>Occasionally a Talth will marry the daughter of a wealthy family, - however, they are very careful in selecting their wives, as they - usually marry into the Talth families, if they can marry where there - is no relationship. Some of the very rich men had plural wives, or as - many wives as they cared to support, but the average Indian had but one - wife. There has been some instances of plural marriages since the white - man made his appearance on the Klamath River, one of which I will make - special mention of. This Indian who had made eleven women his wives, - was born under the very lowest marriage laws, at the Wah-teck village - and was known as Ca-wah-ter; his parents were extremely poor, living - in poverty and squalor at the Wah-tec village, where they raised a - large family of children. The romance of his parents was very pathetic - as they had nothing to give in exchange of the marriage vows, except - some manzanita berries. The exchange of food-stuffs in the marriage - ceremony is considered the very lowest of marriages that could be - called a marriage. From this lowly marriage were born several brothers - and one sister, Ga-wah-ter and his brothers, when they had grown into - manhood, were all industrious and became good managers in securing - wealth, as the bitter taunts of the poverty of their parents urged - them on to greater ambitions. While they were children, the children - of the middle and wealthy class would not associate with or play with - them, always being coldly shunned by the other children and looked down - upon as unworthy of respect. Children of the wealthier class would - always make insinuations that the brothers and sister of this family - were born under the very lowest of marriage, that their parents were - nothing, hardly worthy of notice. These children grew up almost in - desperation, being despised so much for their poverty, and the storms - of insinuations were continually hurled at them in defiance, to become - anything better, where their birth was so lowly. When they reached - manhood, they were stricken with remorse because of their lowly birth - right, their parents were both born of good birth, their families - having at one time a good deal of wealth before they were married so - unfortunately. With that remorse of poverty sunken deep into their - hearts these young men started out in the pursuit of the Indian life to - hunt, trap, fish and accumulate all the wealth they could possibly get. - Early and late the brothers were always at work, as great ambitions - spurred them on to accumulate vast<span class="pagenum" id="Page_147">147</span> riches, and rise up from the lowly - depths, where they had been so despised. They worked and banked their - wealth together until they became very rich, then they separated - and married, each taking his portion of the wealth as they went to - different places to make homes for their families.</p> - - <p>Ga-wah-ter, with renewed energies every time he thought of the bitter - stings of his early boyhood years and struggles, determined to become - one of the richest men on the lower Klamath River. His prayers were - so sincere, his ambitions so great, his toil so earnest, that his - reward came after the weary years of struggle, for he was now one - of the richest men the Klamath River had known for generations. He - rose to power and greatness from a miserable down-trodden child. Now - his triumphs were supreme, for he had crowned himself with success - and everlasting power, and could now look down upon those who had - scorned him so much in his youth, for they could never be so rich as - he. When his vast fortune was made, eleven wives shared his home at - Ser-e-goin village, where he spent most of his wedded life. His first - wife belonged to the upper division of the Klamath Indians, and was - the romantic bride of his life, as he had given to her the love of his - young manhood, and his tender devotion was hers throughout the years - of their wedded life. When the ten other brides had come to dwell in - their home, she remained his constant companion and counselor of the - household. One to five children were born to all the wives except the - first wife. Sometimes the wives would all get to quarreling and become - very insolent to one another, when the husband would appear upon the - scene and whip them all, except his first wife, he never punished her - as he loved her more than all the rest.</p> - - <p>For many years, with riches, wives and children around him, he was a - powerful member of the Klamath Indians. As he grew old, family troubles - arose among his relatives and sons, which resulted in bloodshed and - loss of lives. One day, under the excitement of all these troubles, he - started to swim across the river as no canoe was at hand, and while - swimming across at Ser-e-goin village severe cramps overtook his - already tired body, and he met the tragic death of drowning. A very - large family of children were left fatherless, and the wives separated - off from the home at Ser-e-goin, each one taking her own children. - Some of these children are alive yet and have a great deal of<span class="pagenum" id="Page_148">148</span> wealth. - This closes the summary of one of the plural marriages of the Klamath - Indians.</p> - - <p>Some of the Talth had plural wives, but they always married the first - wife by the highest marriage ceremony, so that the children born under - this marriage would be eligible to be admitted to the sacred lodge. - As before, the husband takes the wife’s name and is always addressed - by her name, while the wife is addressed by the husband’s name, an - exchange of names as well as the exchange of marriage vows. The other - women that may be married to a Talth, under the plural marriage, are - not married by the highest marriage laws, therefore, their children - can never be admitted to the sacred lodge. Plural marriages among the - Talth are very seldom, and a Talth under no circumstances will marry a - slave, or any one of the low class. The Talth usually select their wife - or husband with great care from the families of high birth. When they - marry they live very happily, and are devoted to their families. They - were never known to gamble or drink the white man’s whiskey, their soul - being free from all temptations. I will here illustrate the devotion of - one of the Talth marriages. This Talth was of a very wealthy family of - the Pec-wan village, who married a woman of the Tu-rep village. Under - the Indian laws of marriage, the husband took his wife’s name and was - known as Tur-rep-ah-wah and the wife was known as Pec-wish-on. After - they had been married for two or three years the wife contracted a - chronic illness, which made her almost a helpless invalid for a number - of years, and the devoted husband would cook, wash, sweep and attend to - all the household duties. He remained by the side of his sick wife day - and night, administering to her every want, lead her tenderly about, - take her in his canoe for long boat rides on the river, that she might - get the fresh air and grow strong again. He secured the very best - Indian Doctors for her, and payed all the doctor bills during all the - years of her illness. His kind patience and attentions towards her, - never failed him, as he continued in this way, giving up all his time - to his wife for a number of years, until at last, with all his effort, - he succeeded in almost making her well, and she is yet alive. He lived - for a few years, then died leaving her a widow.</p> - - <p>The Talth marriage is a long ceremony, where a great deal of wealth - is exchanged between the two families of the bride and<span class="pagenum" id="Page_149">149</span> groom. This - ceremony is principally performed by the Indian money, cheek, which is - a long slender shell, conical in shape and is inclined to be curved. - It is about one and a half to two and a quarter inches in length, - and is valued according to its length, and longer the shell the more - value it is. This money is measured by the rings of the joints of the - middle finger from the inside of the left hand, and it takes twelve - pieces of cheek to make one string, which is called cor-ton-a. In - stringing the cheek they put the two large ends together and the two - small ends together, this is done to prevent the shells from cupping - inside. In estimating the value of a string of cheek, we hold one end - of the string between the fore-finger and thumb-nail of the left hand, - drawing it tightly up the arm towards the shoulder, keeping the arm - extended straight. Ten of the cheek on the string are measured in this - way, not measuring the two which makes twelve on the string, as the - twelve only make ten, according to our numeration; we do not count the - extra two cheek on the string as we wish to give full value, so that - no one will be able to find any fault as to the value of the string. - In measuring the cheek a tattoo is made on the arm where the end of - the string comes, so they can easily detect if any of the cheek has - been exchanged, should it happen to be handled by different persons. - In marriage the young Talth gives twelve strings of this cheek to the - parents of his bride, as it is the real Indian money that we brought - from the old land of Cheek-cheek-alth, the parents give in exchange - other valuable articles to their son-in-law. The elder Talth always - attend these high marriages, bringing with them the herb, walth-pay, - with which they give the benediction to the bridal couple, in wishing - them peace, love, happiness and success.</p> - - <p>The children born under these marriages are selected by the Talth and - are given the opportunity to become a Talth. A Talth is very reserved - and never advances to meet anyone who is a stranger that is inquiring - into our traditions. Our traditions and religion are too sacred to - be expounded before strangers of another race, therefore the white - man has received most of his allegory from the lower classes of the - Indians. This type of Indian readily gives the fairy tales of the - tribe, such as mothers and grandmothers tell to the little children for - their amusement, and these are the stories that the white man is made - to believe as the true traditions and religion of the Indian. These - stories<span class="pagenum" id="Page_150">150</span> are no more like the traditions and religion of the Indian - than daylight is like night.</p> - - <p>There is another marriage law that is termed among the Indians as, - “half married.” The prospective husband gives but a small sum of - articles, of little value, and receives in return a few articles of - little value. In this marriage the husband is taken to the wife’s home - to live, or in the same house with her parents, and the wife, in this - marriage, is the head of the household and the husband is compelled - to obey her in whatever she commands him to do. He is compelled to - fish, hunt, work and support her folks just as much as he supports his - wife, while the wife teaches the children and rules them absolutely, - as the husband has no right to correct his own children or make them - mind in any way. When these children become men and women they must - marry according to their mother’s wishes, as the husband has nothing - to say as to their conduct, or pursuits of happiness in life. However - unpleasant it may seem to him, he must bear it all with patience and - silence. If he refuses to obey his wife and children, she can make his - surroundings in home life very unpleasant for him, and if he wishes to - dissolve the marriage vows and she is willing, he has nothing to do but - to walk out of the house, as his wife guides the children and rules - the household, and owns everything that belongs to him, except his own - individual life, even his own children acknowledge him as their father - in flesh and blood, but no more.</p> - - <p>There is a slave marriage where, they being absolute paupers, having - no home of their own and no articles to exchange in the marriage - ceremony, they are married by the exchange of food-stuffs, and this is - considered to be the lowest marriage that could be called a marriage. - When they have a divorce they do not have much trouble in separating as - articles are given back by their masters and a settlement is usually - made easy.</p> - - <p>In some of the Indian marriages, they do not mate happily. After they - have been married a short time, or even a number of years, serious - trouble arises and results in a final separation, and when such a - separation is agreed upon, and there are no children, all the valuables - exchanged at the marriage alter are returned accordingly. If there - are children and the father wants them to remain legitimate he must - be very careful in counting out the valuables or the wealth that he - wants returned from<span class="pagenum" id="Page_151">151</span> his wife’s people. He must divide a portion of the - wealth that he gave to his wife’s people on his wedding day, to each - child, the remaining portion is given back to him. If all the valuables - of exchange between the contracting parties are returned to him or his - people, this leaves the children as bastards, without a law to protect - them from slanderous tongues and no rights to a legitimate birth. - These children are forever looked down upon by the Indian society, - as bastards without a marriage to legalize them as the off-spring of - respectable parents. I can truthfully say that in the past twenty-five - years, and more, since the advent of the white man among the Klamath - Indians, that most of the white men have married under the half married - system, until there are no Indian marriage laws. The “squaw” gives her - “white buck” her home and supports his low born half breed children, - while he idles his time away on the Indian ranches or lies about in - a drunken stupor. Yet these same white men cry, is there no redress - for the Indian, has he no soul to save? Oh, not a soul to save under - these conditions. But why do these white men hang around the Indian - ranches and reservations, living off the toils of the Indian? There - is a pathetic story in this nefarious business of human lives. The - Indian himself has followed pursuit after his white brethren in the - half married system, or not marrying at all, until there is no sacred - marriage tie. This shows positively, that the Indian laws are forever - lost. Education is the only way out of these difficulties, for those - who have had an opportunity to attend the schools have married under - the laws of the United States, and these laws must be enforced, since - all the Indian laws have been abolished by the degenerate white men. I - trust the day is not far distant when the degenerate white man will no - longer be tolerated to camp on the reservations and leave in his path - the ruination of human lives.</p> - - <p>Before the appearance of the white man, the marriage of the middle and - wealthy classes were considered sacred, the most sacred ties that could - bind a human being for the cause of the future generation. Divorces - were considered a disgrace upon posterity and a shame upon moral - society, therefore, divorces were few and far between. When a divorce - cause was pleaded, usually trouble ensued that resulted in bloodshed - before the case would be settled. These divorces sometimes left the - birth of the children<span class="pagenum" id="Page_152">152</span> for slanderous tongues to assail, and when these - children became of age they would resent bitterly the action of their - father and mother, and the feud would be renewed, sometimes for several - generations before a final settlement would be made. Divorces among the - Indians were very difficult to obtain, as it was ruinous to posterity, - and a menace upon society. Among the Talth divorces were unknown.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XX"> - <span class="pagenum" id="Page_153">153</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XX.</h2> - </div> - - <div class="subhead">THE TWO FAMOUS ATHLETES.</div> - - <p class="drop-cap">THE Indians play a game that is similar to the white man’s football - game, with the exception that the Indians use sticks and the white man - a ball, therefore this game has been termed in English as the “stick - game”, the Indian name for it is oh-wetlth-per. They select the giants, - or the greatest athletes of the tribe to make up the two teams. In - this contest one division of the tribe will offer a challenge to the - surrounding tribes, and the challenge is contested by any division, who - think they are capable and strong enough to make the meet. The Klamath - tribe usually played games with the upper division of the tribe and - often plays against the Hoopa Indians, and sometimes the Smith Rivers. - Each side would put up large sums of money and valuable articles for - their chosen team, which would cause much excitement in betting and - gambling upon the games. The side of the victorious team would win - large sums of Indian money, which would add to the wealth of their - division and make them more powerful. Therefore, each division would be - very careful in selecting their giant athletes. The tallest, quickest, - strongest and the most splendid physiques of men were chosen.</p> - - <p>The Indians selected a level piece of ground, upon which to play the - game. There is one of these famous play grounds but a few yards from - the Wah-tec village. This game is very ancient as the Indians say that - it goes far back into the ages, and through the memory of evolution - they have carried it forward down to the present day, where it will - soon be lost forever unless the advent of the new race revives the old - spirit of the game again. Upon the play ground they draw a very large - circle with<span class="pagenum" id="Page_154">154</span> lines across it, then stepping to the center of this - circle they make a small round hole which is about ten inches across at - the surface, and from this hole they draw several other lines out to - the large circle, thus mapping out the different points of the game, - as on a tennis court. They take two little sticks, about three inches - in length and carve out a nob at each end, then they fasten these two - sticks together with a strong buck skin string and spread the untied - ends apart about two inches, then they place the two tied sticks in the - holes in the center of the court. Each team consists of twelve men, - and they have an umpire to give the signal to start the game, and to - see that no foul or unfair means are taken by either side of the team. - The men in each team have round sticks about twenty inches in length - and are straight with the exception that a hook is made or carved on - one end, which is used for the purpose of hooking the tied sticks and - tossing them about. There are twelve points to be played in this game.</p> - - <p>When the two teams are lined up on the court, the umpire gives the - signal for them to start, and the game is on. The leaders of the teams - are watched from both sides, and scramble to see which side hooks the - tied stick first from the middle of the court with his stick, and toss - it as far as he can over his opponent’s side of the court. Both teams - now make a wild scramble, and pile up on one another in their effort - to hook the sticks again with their sticks, and toss them back into - their opponent’s territory. If one of the teams can manage to toss the - tied sticks out over the large circle of the court, on their opponent’s - side, they are the ones who win the point in the game. The team that - can win the largest score in the number of points played in the game, - are the winners. The champion team is applauded and praised loudly by - the immense crowds that gather to witness these interesting games. The - players in their wild enthusiasm for the glorious laurels of victory - usually clash together so roughly in their efforts to rescue the - sticks from the other players, that occasionally some of their number - get hurt, and often crippled for life. There are some instances where - a player has been killed outright upon the court, in his desperate - struggles against the on-rushing crowd.</p> - - <p>In olden time when this game was played so much, there lived a young - Indian by the name of Su-me-ah-chene, who became<span class="pagenum" id="Page_155">155</span> one of the greatest - athletes that the tribe ever had. He became so skilled in the game that - he would never lose a single point. His dwelling place was on top of a - high mountain that rose up in it majestic grandeur from the north-east - banks of the Klamath River, and this place was over a distance of - five miles from the village of Ca-neck, and this mountain was named - in honor of the great champion and still bears his name to this day, - being known among the Indians as the mountain of Su-me. Su-me-ah-chene - became very proud of his accomplishments in this favorite game, and - issued a challenge to all the young men of the surrounding tribes, - as he was anxious to match himself against any of their champions. - His challenge was finally taken up by a young man who lived back of - Trinidad and whose dwelling place was also located on a high mountain, - east of Trinidad, toward Redwood Creek. The grandeur of this mountain - can be seen many miles away, up and down the coast and from many places - far back on the surrounding mountains. This mountain is covered with a - huge growth of pine and redwood timber, and is known among the Indians - as Cay-way-ett mountain, being named after the famous athlete who lived - upon its summit. Su-me-ah-chene, hearing of Cay-way-ett’s intentions - of taking up the challenge, sent him word that he was ready to play. - Cay-way-ett at once accepted the challenge, and they made arrangements - to play the game on the Klamath River, at the village of Ca-neck. - The court was selected at the lower end of the high river bar, which - made an ideal place to play the game. The two youthful giants both - belonged to the lower divisions of the Klamath tribe. Together they - made arrangements for the day when the big meet should be held. They - had now won the distinction of being the two leading athletes of the - tribes, and they sent their invitations far and near, to all the people - of the tribes to come and witness the great feat for the championship. - Inspired with a great enthusiasm the people assembled around the play - ground, in a vast multitude, that was eager, restless and talking, as - the two giants appeared upon the court with their teams. Striding upon - the court with the spring and step of the greatest of athletes, they - represented two handsome figures as were ever seen among the tribes. - They proudly met as superb beings in stately birth and tawny muscles, - and many a maiden’s heart was thrilled with emotion, when they beheld - these champions, the<span class="pagenum" id="Page_156">156</span> handsomest of men. The two champions had as yet - been proof against the arrows of matrimony, and all the pretty and - wealthy maidens of the tribes had assembled to behold the everlasting - courage and endurance of these two strong youths.</p> - - <p>As the umpire gave the signal for the game to start, the crowds watched - with keen interest. Su-me-ah-chene and his team played hard and furious - as their opponents were close upon them and after a long and desperate - struggle he and his team succeeded in tossing the tied sticks over the - outer circle of the court, and won the first point amid the applauding - and shouting of the spectators. An intermission for rest is always held - after each point, and Su-me-ah-chene glowing in the first triumphs left - the court, and walked among the maidens to make their acquaintance and - hear their words of praise. As he spoke to many he lingered in a crowd - of up river girls, where his attention was attracted to three dark eyed - beauties, who had come from Cah-ah-man or known to the white people as - Orleans Bar, he at once made their acquaintance and lingered, talking - with them until it was time for him to join his team and play for the - second point. Renewed with strange emotions, something akin to love, - the gallant champion played furious and won point after point, until - the game was finished. He had not lost a single point in the game. - During the intermission of each point, he would seek out the three - pretty maidens, and linger in their company until he fancied himself - desperately in love with one of them. Laureled with fame and wealth, - at the close of the game he proceeded at once to the girls, and walked - with them as they mingled with the departing crowds. Walking at the - side of the maiden he was loath to part with her at all, as he extended - to the three girls a hearty invitation for them to come and visit his - home, in the village of Su-me. They eagerly accepted his invitation - as they were highly honored to get the opportunity to visit him, and - they inquired of him how they would find his house from the rest of - the houses in the village. He assured them that they would make no - mistake in finding the house, as he described to them that there was - a large pine tree standing just in front of his home. There were no - green branches on this tree as it had died a long time ago, and the - small sap-suckers had bored into the trunk of the tree and built their - homes there as they could be seen flying about the tree. He gave them - such a vivid description<span class="pagenum" id="Page_157">157</span> of the tree, that he assured them they could - not possibly miss his house. The girls were delighted with him and - departed with bright anticipations in visiting the champion in his - home. Say-gap, or the Coyote who lived in his home at the lower western - end of the Su-me village, was near the happy group and over heard - Su-me-ah-chene’s invitation and description of the dead pine tree, so - he planned to entertain the girls himself, that they may not go to - visit Su-me-ah-chene in his home.</p> - - <p>The day that the girls had planned to visit Su-me-ah-chene, Mr. - Coyote moved the pine tree down in front of his house, and when the - girls arrived at the village of Su-me, they began at once to look - for the tree Su-me-ah-chene had described to them. After they had - looked about for a short time, one of them pointed down the hill to - the lower western end of the village, to the tree, and said that must - be the place they were looking for, delighted upon seeing the tree, - they rushed down the hill to Say-gap’s house. Say-gap met them at - the door with a cordial welcome, and asked them in, they all entered - the house and seated themselves while he was planning how he could - best entertain the girls and make himself appear very attractive to - them. He summoned his grandmother and asked her to spread a banquet - for the young ladies, and told her she must prepare the very best of - food-stuffs they had in the house for the evening meal. The grandmother - began to move about in the adjoining room in the rear of the house, - as if she was preparing the food for supper. She had a large basket - of acorn mush already cooked and hid away, so her nephew (he was her - nephew instead of her grandchild) would not eat it all himself, as he - would always eat up everything that was good and let her go hungry. - This acorn mush she kept hid and did not bring it out for Say-gap and - his guests to feast upon. She pretended to look among the shelves for - awhile and fumbled through them, when she at last brought out a large - Indian plate of shrimps, or some sort of worm, that looked very much - like shrimps. She came into the room where Say-gap was entertaining the - girls and began to roast the worms on the coals. The worms would twist - about on the coals, pop and fly all over the house. The girls looked - at one another in dismay, and wondered if this was the best food that - his house could afford, they became very angry and said that they had - been deceived. Rising from the seats they told their host that they now - did not believe him to be Su-me-ah-chene,<span class="pagenum" id="Page_158">158</span> but he was an imposter. They - fled from the house in a rage and returned to their homes at Orleans - Bar. Say-gap followed them home and kept pleading, saying he was - Su-me-ah-chene, their much admired champion of the “stick game.” This - made the girls more peeved than ever, so they made a resolution among - themselves, that they would not accept Su-me-ah-chene’s attentions or - consider any excuses that he might offer, if they chanced to meet him - again.</p> - - <p>After a few days the girls received word that Su-me-ah-chene was going - to play again at another big meet, so they all agreed to go and see - it as before. At the meet Su-me-ah-chene in his usual good spirits - was animated with glory upon winning the first point, so during the - intermission he resolved to find the three girls and inquire why - they did not keep their promise to visit him, as he felt very much - disappointed. Upon finding the girls he greeted them in his usual good - humor, but they drew themselves up haughtily and refused to speak to - him, as they believed that he was making light of them and having a - lot of amusement among his friends at their expense. As before he won - all the points, and during the intermissions he would return to the - girls, thinking perhaps he could find out what was wrong and win their - friendship again. The girls as before treated him very coldly, and were - so haughty that they would not listen to any of his excuses. Toward - the closing of the game the three girls moved over on Cry-way-ett’s - side of the court, which provoked Su-me-ah-chene. When the crowds - started for their homes after the game, Su-me-ah-chene said he would - go down to the mouth of the river, at Reck-woy village to visit for a - few days, as he had been turned down by the three girls. Upon reaching - the village, a host of pretty girls were glad to meet the much talked - of champion, and all greeted him with a royal welcome. When his visit - ended, he announced to the girls his intentions of playing another game - at Ca-neck with the Cay-way-ett team, and gave them all an invitation - to come.</p> - - <p>Again another game was being held at Ca-neck, for the championship - between Su-me-ah-chene and Cay-way-ett. All the Reck-woy girls were - to be present, and were highly honored to think that Su-me-ah-chene - himself had invited them. Su-me-ah-chene and his team as usual won the - first point and during the intermission for rest he went among the - Reck-woy girls to visit<span class="pagenum" id="Page_159">159</span> with them. They were all pleased to be honored - with his company and marveled over his great athletic feats, and he - soon fancied that he was falling in love again. This time with one of - the pretty little Reck-woy girls.</p> - - <p>Su-me-ah-chene won every point as he had in the previous games, and - after receiving the cheering congratulations of the Reck-woy girls, - together with the maiden of his choice, he invited some of them to come - and visit him at his home. The girls were pleased over the invitation - to visit him, and promised to visit him in a few days. He described to - them the dead pine tree, where the sap-sucker would be flying about, so - they could easily find the house, which was located near the center of - the village. Four of the girls came to visit the champion as they had - promised, they crossed the river and climbed the hill to Su-me village, - where following his directions closely they easily found the tree and - the house. They found him home, and entered, he appearing handsomer - than ever, as he greeted them with a hearty welcome, and said he was - glad they had kept their promise. He entertained them so nicely that - the time went by quickly, and he was loath to have them depart so soon. - They were having such a splendid time that he suggested they spend the - night at his home, to which the girls readily agreed. The next morning - the girls returned to their homes at Reck-woy, very tired and happy - after being so pleasantly entertained by the young champion. A few - days after the departure of the girls Su-me-ah-chene decided he would - go to Reck-woy and return the visit, and during this visit a romance - developed into matrimony, as he wooed for his bride the pretty maiden - of his choice. After the wedding the proud little bride accompanied - her husband to his home, where she began housekeeping in an elegant - fashion. Meanwhile his rival Cay-way-ett and the maid of Orleans Bar - had married.</p> - - <p>After the wedding of the giants, they were very happy with their brides - only for a short time, and they challenged each other for another game, - to which they both agreed. The multitudes of people had assembled to - witness the big meet as usual, to applaud and praise their favorite - champion. While the two giants were engaged upon the court with their - powerful teams, the wife of Cay-way-ett stole away from the crowd - to the home of Su-me-ah-chene, upon reaching it she entered, and - selected one of the beautiful dresses of Mrs. Su-me-ah-chene and gowned - herself in it.<span class="pagenum" id="Page_160">160</span> She dolled herself up very handsomely in the dress and - ornaments and seated herself in the seat of honor, as being the lady - of the household. Su-me-ah-chene approached Mrs. Cay-way-ett believing - her to be his wife, as she assured him that she was his Reck-woy wife - instead of the bride from Orleans. Mrs. Su-me-ah-chene saw her husband, - to her great indignation, caress the other woman and at once believed - him to be unfaithful to her. She at once recognized the beautiful - dress that Mrs. Cay-way-ett wore to be her own, and all this leading - her to believe stronger than ever that this strange woman had stolen - the affection of her husband, and that he had allowed her to usurp her - of her household. Believing this all to be true, Mrs. Su-me-ah-chene - assailed her husband to his great surprise, with a hot torrent of angry - words, and fled from him, back to her home in Reck-woy. The truth - dawned upon the broken hearted champion that Mrs. Cay-way-ett had - deceived him in making him believe that she was his wife, and at once - sought his girl bride at Reck-woy, and pleaded at her feet to return - with him to their home at Su-me. But her pride had been wounded beyond - endurance, and she haughtily turned from the greatest of champions, and - the greatest of men, and left his stately form bowed down with grief, - a sense of a deep loss, and the sorrowing presence of loneliness. - Thus the true sweet bride of his affections had been ruthlessly borne - by the wings of fate, away from the love of his mighty manhood. - Grieved and hurt by this great blow, he refused the attentions of Mrs. - Cay-way-ett. This treacherous woman had sought revenge, as she believed - that Su-me-ah-chene had deceived her for his own amusement, when she - first visited him at Su-me, and the Say-gap had followed her to her - home at Orleans Bar. As the wife of the other giant, Cay-way-ett, she - became enamored with the mightiest of athletes, Su-me-ah-chene, as she - remembered he was once her lover. Having lost his love after he became - the champion, she was thrilled with passions for his great victories, - and determined to deceive him. She falsely declared to her husband - that she was going on a visit to her people at Orleans Bar, and he - readily consented to her going. For a time he believed that his wife - was visiting her people, but to his great disappointment he found her - to be unfaithful to the marriage vows, as she was attempting to win the - love and admiration of Su-me-ah-chene. Thus the greatest of men were - robbed of the<span class="pagenum" id="Page_161">161</span> affections of their young brides, the cheer and comfort - in their homes of fame and wealth, and the love of a glorious womanhood - had faded. The moral of this story is to impress the fact upon the mind - of a young bride that if she is fickle with the love of a great man, - and plans to deceive him, in the belief that she will win a greater - man, and a greater love, she will most likely to her great sorrow lose - them both. Far better to love the truly great, who love you in return, - than to lose that love in plotting and planning, for the greatest who - love you not.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXI"> - <span class="pagenum" id="Page_162">162</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXI.</h2> - </div> - - <div class="subhead">PEC-WAN COLONEL.</div> - - <p class="drop-cap">PEC-WAN Colonel (his Indian name was Me-quin) had been for the last - fifty or sixty years, the richest Indian among the lower Klamaths. - When standing erect he was probably a little over six feet, of medium - build and was very graceful in his movement. He was a fine looking - man, and every inch an aristocrat. He was a descendant of a very - wealthy family on both sides of the house, and his mother was born - in the Cor-tep village, about one half-mile below Pec-wan village. - There was five boys and two girls of his mother’s family, his Uncles, - Aunts, and Grandmother on his father’s side, belonged to the upper - division of the tribe, and they too were a wealthy family. Pec-wan’s - mother was from a family of doctors, his mother and her two sisters - being doctors, his mother was without question the most noted and - prominent woman doctor that the lower rivers had among them, for the - past seventy-five years or more. When she married his father, whom - they called Cor-tep-pish, by his being married to a Cor-tep woman, she - married a man of a very wealthy family, and when her mother and father - died they cut her off, and did not give her any part of the riches of - her own family, but divided it among the four sisters and two brothers.</p> - - <p>She had five children, three girls and two boys, the Colonel being the - third child, and he followed close in his mother’s ways. She would go - out and sit on her door-steps of the front porch, stoop over with her - elbows on her knees, and comb her hair over her face with her fingers, - then rest her chin on her hands, and sit gazing into the distance, and - other ways, thereby causing all to be afraid of her except the Talth - and their families, over<span class="pagenum" id="Page_163">163</span> whom she had no control. All the wealthy and - slave classes became sorely afraid of her. Whenever the people would - see her sitting thus, they began to murmur among themselves, saying - that she was trying to make some one sick, and that some body would - be sick. If some one should become sick anywhere within a distance of - a number of miles from her, their first thought was that she had made - them sick, and she was the one that could cure them. These doctors - are paid in advance for their services, and when they came after her, - instead of accepting what pay they brought and offered to her, she - would talk with the greatest of shrewdness, comment on the case and - demand of them the most valuable articles which she knew they had, and - would scheme to get all she could. She seemed to have a magic power - to cure, and did cure in most cases as she had perfect confidence in - herself, and gave perfect confidence to the sick one of her ability - to make them well; somewhat on the same principal of the Christian - Scientist among the people of today. But for this pay the doctor has - to cure the sick person, and if the patient should die within a year - from the time the doctor prescribed for them, she is compelled to - give back all that was given to her. This doctor seldom had to return - her fee and gathered wealth in abundance, and succeeded in her shrewd - practice. Taking from her brothers and sisters the entire fortune - that her mother and father had left them, she had power and influence - among her people. She tried to make doctors of her three daughters, - but they became the most commonest kind. She turned nearly all of her - fortune wealth over to her son, the Colonel, and while he did not have - the shrewdness of his mother, he managed in the long run by deaths - and otherwise, to get possession of the greater part of the wealth of - so many rich relations, that he too had power and influence above his - people. His walk, manner and very actions, were very impressive to any - one that met him. He would never eat in a white man’s house, my house - was the only white man’s house he was ever known to stop in over night, - and eat at the table. He was very liberal in his own house, and the - white man has had many meals at his table. Pec-wan Colonel was born at - Pec-wan village, where the Talth lodge is located.</p> - - <p>A full blooded Klamath Indian, born of wealthy parents but of the - middle class, and with all of his wealth and influence could not become - a Talth, therefore he could at all times and on<span class="pagenum" id="Page_164">164</span> all occasions keep - his place; he knew where he could come in, and where to keep back with - perfect ease. He was closely related to the Talth families, and when it - came to festivals, he could and did lead them all with more deer skins, - silver grey fox skins and other kinds, with enough strings of turk-tum - and cheek to cover the breast of all who danced, besides long and - valuable flints, both red and black and all kind of dancing fixtures. - He always kept a large camp with plenty of provisions, and plenty of - women to cook and wait on the crowds, he was very liberal and fed many.</p> - - <p>He was mean to his slaves and cared nothing for visiting Indians of - other tribes, only his own Klamath people, and to all of these he was - closely related to, far up the river, and he visited them as far up as - they lived. In the large festivals he could draw on the Pech-ic-las, - his relatives, for whatever he wanted to keep him at all times in the - lead. He had but one wife, she was also of a wealthy family, and when - he thought at one time to take another wife she told him plainly, that - there would be no two wives for her, that she could and would go to her - father’s home and not return, so he gave up the notion and remained - with her.</p> - - <p>She was a good woman, very kind of disposition and pleasant of manner; - she never had any children, and has been dead now for about twelve - years. There is a nephew of his named Pec-wan Harry, he married a woman - who lived close to the mouth of the river at Wah-kell village and he is - now called Wah-kell Harry, and they have quite a family of children, - and to him went nearly all of the wealth. He too is a fine looking man - of the same build as Pec-wan Colonel.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXII"> - <span class="pagenum" id="Page_165">165</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXII.</h2> - </div> - - <div class="subhead">A NARRATIVE OF THE HUMBOLDT INDIANS.</div> - - <p class="drop-cap">THE following is a true narrative of the way that the Humboldt Indians - (Way-yets) have been treated and almost exterminated by the white man. - Humboldt Bay being a harbor where vessels could come in and make a safe - landing, was the place where the whites would naturally first make a - settlement, and make a base from which to supply the miners and cattle - raisers, therefore it soon became a town. First it was called Bucksport - and afterwards named Eureka, and the whole surrounding country was at - the first coming of the white man thickly populated with Indians, there - being hundreds of them, and even up into the thousands. These Indians, - the Klamath River Indians, called in their language the Way-yets, - and the country in which they lived or around Humboldt Bay, they - called We-ott. They also had names for the different places, such as - Ar-ca-tah, (Arcata) Per-wer (Eureka), and at times they would call the - whole of the country Per-wer.</p> - - <p>As the whites became more numerous they began to crowd the Indians back - more and more, never at anytime willing to concede that the Indians - had any right to any thing that they wanted, until the Indians began - to rebel at being drove from their homes, where they had lived for - thousands of years. Whenever they made the least resistance, the whites - were up in arms, until finally the Humboldt Indians were moved to a - reservation at Smith River and kept there for a time, among the Smith - River Indians. The Smith River Indians were not friendly with them, not - treating them kindly and many of them died there for the want of food - as they did not know the country and could not gather food supplies. - When some of them would go out to get<span class="pagenum" id="Page_166">166</span> fish or gather supplies the - Smith River Indians, being jealous of them, would follow and kill them, - and the soldiers would never say a word or reprimand them and only - laugh at them. They had no medicine case when sick and had no way of - treating the sick ones in their way. They had no sanitary provisions - and could not keep themselves clean, which they were strict in their - own homes. The young girls had no rights with the soldiers or white men - and were diseased, and if an Indian made any objection to the white - man’s treatment, they were in return kicked and abused, and often - killed, in this way many of them died at Smith River.</p> - - <p>The Klamath Indians called Crescent City, Caw-pay, and Smith River, - He-na, and all the Indians are one tribe and they call them He-nas, - but sometimes designate the certain part in which they live, by - calling them Caw-pay Indians, So after they had been kept on Smith - River reservation for awhile, they were driven like a lot of hogs, - only with less care as to whether they lived or died, to the Klamath - River Reservation, which extended from the Pacific up the Klamath River - for a distance of twenty miles, extending out one mile on either side - of the river. When they were driven to the Klamath River Reservation - they were treated by the lower Klamath Indians in a more humane way, - as a part of the Klamath Indians were good to them and tried to see - them get something to live on, and would doctor the sick ones, helping - them as much as they could, that is, a certain part of them would. - They kept the ones that were disposed to be unfriendly to the poor - Humboldts from doing them harm, yet many of them died while on the - Klamath. After keeping them for a while the order came to move them to - the Hoopa Indian Reservation, which is situated on the Trinity River, - and comes down the Trinity to its junction with the Klamath River, and - into Humboldt County; so the Humboldts were gathered together again - by the soldiers, and were kicked and clubbed, the children thrown - into boats, and when killed they were cast into the river. While this - murdering was going on, the head men of the lower Klamath Indians, - went to the Humboldts and told them to make a break and run and hide - in the brush, for they might just as well perish in that way as be all - killed by the brutal soldiers. So a good many of them made good their - escape, wandering through the woods and the Klamath Indians picked up - many of them<span class="pagenum" id="Page_167">167</span> and took care of them for a number of years, while many - of them died from exposure and starvation. I have seen the bones of - quite a number where they had died in the heavy redwood timber, and - the soldiers took what Indians were left to the Hoopa Reservation. The - Indians here did not like them and they had no way to gather provisions - on which to live, and no way to doctor or take care of the sick, no - sanitation by which to keep clean. Once a week two or three pounds - of flour was given out to each family to live or die on. The Klamath - Indians would buy beef from the agent and give it to them to keep them - from starving, and when things became more quiet, the Klamath Indians - took the most of them that they had picked up, and took them to Hoopa, - to their own people, and left them there. After this had dwindled - down to a mere nothing, by the help of the lower Klamaths a few got - back to Humboldt Bay, their ancient home. To finish them up, as they - were having a festival on what is now called Gunther Island, just - north of Eureka, a crowd of six or eight white men, took a canoe and - slipped over there in the night with axes, club and knives and murdered - innocent men, women and children, which nearly exterminated the once - great and numerous tribe of Indians, known as the Humboldts, and by the - lower Klamath Indians, as the Way-yets. One influential Humboldt Indian - and his family, was kept safely at Pec-wan village, by Wetch-ah-wah, - (my own father) and after everything was quiet on Humboldt Bay, - Wetch-ah-wah brought him and his family back to their home, where he - lived peaceably for many years, having died only a few years previous - to this writing. Today there are not more than twenty or less Indians - living, and what are left, have lost completely all their old and - ancient customs and teachings. They never had only the most spurious - ideas of the Talth Order, when they were placed here by Wah-pec-wah-mow - (God), and given their country and language. Sometimes it seems hard to - think of man’s inhumanity, but as sure as the sun goes down, the white - man will suffer for his wicked treatment of the Humboldt Indians.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXIII"> - <span class="pagenum" id="Page_168">168</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXIII.</h2> - </div> - - <div class="subhead">THE ROMANCE OF A WILD INDIAN.</div> - - <p class="drop-cap">THIS happened during the early years of my grandmother’s life, and - concerns principally a family at Reck-woy village, at the mouth of the - river. On the south side of the river is a village named Wealth-quow, - and at this place the Indians gave a large entertainment, where many - guests had assembled to take part in the dance. This dance is commonly - known in the English language, as the “Brush Dance.” The Indians always - begin dancing these dances after sundown, and sometimes dance until - late at night. Large crowds had gathered at this dance, and among the - guests were three girl friends from across the river at Reck-woy, who - joined the dancers in their usual custom of holding a bunch of brush - over their faces, so no one would know who they were. All the dancers, - both men and women hold the bunch of brush over their faces, after the - fashion of a masquerade ball. While the dancers were making merry two - wild Indians came in and joined them, with the brush over their faces - and nobody knew who they were. When the dancers finished for a short - intermission, the three Reck-woy girls left the room and went down to - the foot of the hill, about thirty yards away where a spring gushed - out of the hill-side. Laughingly they had gone to get a drink of nice - cold water from the spring, and wash their faces in the cool refreshing - water. As they left the house the two wild Indians followed them down - to the spring, and upon reaching it, they sprang upon one of the girls, - named Os-slock-o-may and captured her, covering her mouth with their - hands so she could not scream for help, and the other two girls made - their escape back to the house to give the alarm. Everything being<span class="pagenum" id="Page_169">169</span> - favorable for the wild Indians, as the thickets grew high and dense, - and the forests being near, they were soon lost in the inky shadows - of the big trees, where they carried their captive. The two Indians - traveled with the girl all night, going in a southerly direction away - from the river, and as they went along through the darkness, she would - take small pieces of her buck skin apron and tie them to the bushes, - thus making a trail which aided her followers for a long distance. When - the alarm was given that Os-slock-o-may had been captured by the wild - Indians, the guests did not dance any more, and all the men who were - able, went in pursuit of the wild Indians, to rescue the girl. They - lost her among the dark shadows of the trees, as they could not find - any trail to follow that night, and the next morning they all started - out in hot pursuit, soon finding the trail she had left, The girl’s - supply of strings had become exhausted and therefore had no means of - leaving any further trace of the direction her captors were taking her. - However, they searched the hills, creeks and mountains for several - days, but never found her trail again, and she was given up to the - wilds, and the procession turned homeward, very sad and heart broken.</p> - - <p>Somewhere in the depths of a dark canyon among the redwoods, the wild - Indians had carried Os-slock-o-may. When they reached their hiding - place, one of the Indians made her his wife, after the fashion of a - primeval wedding. The wild Indians are always very rich in all kinds - of Indian wealth, and this wild Indian dressed his bride in the most - beautiful of Indian dresses, made of buck skin and ornamented with - shells, and lavished wealth upon her. A little son came to their home - in the wilds, of which they were both very proud, and they watched - the little baby grow into a robust, handsome little fellow, who by - nature inherited the ways of his father, as soon as he was big enough - to walk and talk. He would run away from his mother and skip among the - trees, romp among the bushes and seemingly never grow tired of his wild - revelry; he would talk and whistle to himself, and this grieved his - mother very much, as she had tried every plan to subdue him from his - wild romping but of no avail. When the boy was about six years of age, - his mother became very lonesome for her people, and wished very much - to see them again, so one day she summoned up the courage to ask her - husband to allow her to return to her home on a visit, as she said<span class="pagenum" id="Page_170">170</span> her - folks were mourning for her as lost, having given up hopes of seeing - her alive. He consented to let her go home on a visit, and that she - could take her little boy with her, so they began to make ready for - the journey as it was a long distance, and the country was very rough. - The O-ma-ha (Devil) husband who was immensely rich, dressed his wife - in one of the most beautiful of Indian dresses, and the little boy was - also richly clad, and so they started on their journey to Reck-woy. The - wild man guided and accompanied them until they neared the village of - Wealth-quow, the village from which he had stolen her on the night of - the dance, and here as they came into a small open space over-looking - the village, he parted from his wife and little son, and they crossed - the river and went into her native village. As she entered the village - she was most beautiful to behold, dressed in the most gorgeous Indian - dress, with her little son by her side, and startled friends and - relatives, who had mourned her as dead, greeted her with much surprise - as they had mourned her loss for nearly nine years. Her folks were - over-joyed to find their long lost child restored to them, and with - hearty greetings and a royal welcome, she found herself back in the - village of her birth. With breathless interest they sat listening to - her wonderful tales concerning her life in the solemn wilds, how she - had been carried over mountain and crag, and through the huge forests, - to a strange home in the cave in a cliff of rocks, where one of the - wild men had made her his wife. In this strange cave she had enjoyed - the comforts of a luxuriant home, for her husband was exceedingly rich - and was very kind to her and their child. From her description it - seemed this cave was located at the source of Redwood Creek, which we - call Cho-lu-wer-roy, in a dark canyon, which is perhaps over a distance - of sixty miles from Reck-woy, off in a southerly direction. In a cave - of this dark canyon, surrounded on every side by the giant redwoods, - she had spent nine years of her life, listening to the sigh of the wind - among the trees and strange enchantment of the babble of the brooks - down the rocky canyon. Safe in her cave and lonely, with nothing but - nature and a wild man to comfort her, she had grown more lonely as the - years crept by in her desire to see her people once more. How they - had traveled on their journey back along the creek beds for a long - distance, over high mountains and around sheer walls of great bluffs, - and through the awful calm of dense forests<span class="pagenum" id="Page_171">171</span> and overhanging thickets, - she had at last reached the home of her birth. Parting from her devoted - husband for the first and last time, she faithfully promised to meet - him again at the close of her visit, and return with him again to the - cave in the wilds. During the first days of her visit she encouraged - her boy to associate with the children of the village. But he could - not resist the calling of that wild nature he had inherited from - his father, and all of his mother’s pleadings proved of no avail in - changing his character. He would watch his opportunity and run away - from the other children and play by himself, among the dense bushes, - jumping and whistling as he would go. His mother gave up in despair in - her efforts to change his ways.</p> - - <p>She remembered the day and place where she had promised to meet her - husband, and return with him to their home, but she refused to go - and meet him at the appointed time and place, as she said she never - intended to return, and had merely made him the promise in order to - get back to her people, and now that she was with them she would never - leave them again.</p> - - <p>He waited in vain at the appointed place as she came not to meet him, - and after waiting a long time he came to the conclusion that she had - made him a false promise, so he crept cautiously down to the river, and - swam across to Reck-woy village, where he knew his wife was staying. - When he reached the other side, he crept up the hill-side and concealed - himself in a dense clump of bushes, where he could look down upon the - house where he knew she was staying, and watched for her. His wife - seldom ventured out of the house, as she was afraid that he would - get her again, so she kept close indoors that he might not have any - chance of getting her away again. One day he managed to attract the - attention of his little son, and he came up to his father and they - talked together, he directed the son to go and tell his mother to come - to him, as he was waiting for her. When the son delivered the message - to his mother, she replied that she did not believe this to be true, - so he returned to his father, telling him what his mother had said. He - immediately sent him back to her, imploring that she come to him, the - mother looked puzzled at the boy, and said that he must be mistaken, - but he said that he knew his father, and pleaded earnestly for her to - return to their home in the canyon. Studying the boy’s eager face a few - moments, she replied by saying that he could choose between her<span class="pagenum" id="Page_172">172</span> and - his father, he could remain with her, or go with his father, back into - the lonesome wilds. The boy at once preferred his father and bade his - mother farewell. Father and son returned to their hiding place, and - the mother, who had once cheered them in the lonesome wilds, never saw - them again, they had gone out of her life forever, like a dream that - had come and gone, and faded again, with the closing day, back into the - primeval redwoods, where you may see father and son straying together - among the mystic shadows of dream-land mountains.</p> - - <p>When the Indians are dancing for pleasure, such as they did in the - brush dance, and any one wants them to dance faster and harder, they - shout to the dancers: “hal-o-may-yah,” which means dance harder. - In this kind of dancing the word “dance” is called “o-may-like.” - But in the sacred dances, such as the Lodge Dance, it is called, - Wah-neck-wel-la-gaw, and has a different meaning altogether.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXIV"> - <span class="pagenum" id="Page_173">173</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXIV.</h2> - </div> - - <div class="subhead">THE PROPHET WHO FAILED.</div> - - <p class="drop-cap">THIS Indian was a Smith River, and the Klamath Indians in their tongue, - called him, He-na Tom. In the year about eighteen hundred and sixty - five, this He-na Tom, while living at his home on Smith River, which - is north from the Klamath River, his wife became sick and died, and - he mourned her loss greatly. In the fall he had a prophetic dream, - which caused him to commence a sort of revival among the Smith River - Indians, telling them to destroy everything they had ever received - from the white people, discard all the clothing, houses and in fact, - burn all and everything, and go back to their old Indian way of living - entirely, and in a short time all the dead Indians would come back to - life, to this world. As it happened He-na Tom had a sister, that was - married to a Klamath River man, and they had a family of grown sons and - daughters, and this family lived in a village called Ni-galth, which - is situated on the west side of the Klamath River, opposite the mouth - of Blue Creek, some eight miles down the river from where the Klamaths - hold their White Deer-Skin Dance. So in the fall, after the Klamaths - had finished putting in the fish dam, and the Indians from all parts - of the country had been invited to come and see the ceremony, and the - White Deer-Skin Dance was going on, He-na Tom made his appearance - among them with his sayings, telling them to destroy all their white - man’s goods, burn all the houses that were made in the white man’s - way, and tear down all their Indian houses, but not to burn the lumber - of the Indian houses, thus leaving a clear opening, and for all of - them to bring all their Indian money and wealth of all kinds, and hang - it up in plain view, around<span class="pagenum" id="Page_174">174</span> him where he was lying, covered with - Indian blankets made of deer skin. He told them to go ahead with the - White Deer-Skin Dance, so when the dead ones appeared, they would all - dance with them and make a big jubilee, and all of them who failed to - comply with his holy orders, and not bring their valuables, that it - would all turn into rock or rocks, and those that disbelieved and did - not come, would themselves turn to rock. He had a great many of the - Klamath Indians of the wealthy class, all of the poor class, and a few - of the high class that was wild and willing to follow, and there was - a lot of valuable property and things destroyed, while the shelves or - tables were loaded with provision for the dead when they came, so they - could eat, dance and all be joyful, while all the white people were - to turn to rocks. Some of the wise ones of the high class, that were - versed in the secret mysteries, hung back saying no, that they wanted - to see. While they were claiming that He-na Tom had gone to meet the - dead Indians, and that he would be back with them that night, three or - four of the doubtful ones went over to where the large piles of Indian - blanket were by a fire, and on lifting up the blankets behold, there - was He-na Tom. They spoke to him, calling him by name, but he did not - answer, his followers claimed that his body was there, but that his - spirit had gone to meet the dead ones. When the old ones who were so - highly versed in the mysteries as not to be hoodwinked, had seen enough - to convince them that there was no truth in it, they shook their heads, - quietly moved back and retired to their camps or homes, saying that - He-na’s prophesies were a fake, and that he was a humbug. As it turned - out, that night He-na Tom slipped down the Klamath River, to the mouth, - and up the coast, back to Smith River, his home. So when the Klamaths - came to gather back their valuables, there was considerable of it that - the rightful owners could not find, and never did get back, which made - many of them very angry.</p> - - <p>He-na Tom’s brother-in-law was afterwards killed, and all of his - Klamath relations were compelled to leave the Klamath River, and go to - Smith River to live for a number of years before they dared to return - to the Klamath again. I have long since found that the Klamath Indians - are bad fellows, for any one to try to play fake on. They have, or used - to have, their wise ones, that watched the different positions of the - planets, at<span class="pagenum" id="Page_175">175</span> different seasons of the year, and tell of hard winters, - of cold or warm summers, and of different harvest famines. They - sometimes had dreams that they interpreted for good or bad. Other than - this I have never heard of them ever having prophets.</p> - - <p>Since the white race of people, that they found inhabiting the Klamath - when they first arrived there, which we call the Wa-gas, which must - have been thousands of years ago, they do not tell of ever having - come in contact with any kind of a white race, or of any other race - ever coming among them until the present white race came, which we - call Ken-ne-ah. The Klamath River is so inaccessible, winding its way - through high mountains, with no valleys, that to this day it is a wild - country with lots of game and fish. And there never has been a Preacher - of any kind among us to this day.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXV"> - <span class="pagenum" id="Page_176">176</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXV.</h2> - </div> - - <div class="subhead">TEACHINGS OF THE KLAMATH INDIANS ON CHILD-BIRTH.</div> - - <p class="drop-cap">THE Klamath Indians say that a child born at the time the sun is at - the farthest north and on the point which it is to turn back south, - or as the white man counts time, would be in the month of December - and which we count the tenth month, and call Cah-mo, is the worst and - most objectionable time we have for a child to be born, most of them - die young or in infancy, and if they live they are of little use to - themselves or the tribe. A child born in the time in which the acorns - fall, which would be from the tenth of October to the twentieth of - November, and which time or month we call Can-na-wal-at-tow, is the - best or one of the best times, as these children are nearly all bright, - healthy and prosperous, and make the leading ones. While children born - in April, May and June, as we count the time, also make good, healthy - and bright men and women, and also the leading ones. Children born - between the twentieth of July and the first of September, which we call - Cher-wer-ser-a, are weakly and do not live long, most of them dying - young, but if they do live they are foolish and not of any use to their - people. Those that are born in the time the white man designates as - October, May and June, are the ones that receive the prayers of the - mother, grand parent and wise old heads of the tribe, and all look - forward to their being useful to the tribe, particularly those that - are of the high families. The Klamath Indians are a people that are at - any, and all times, praying to the great father of all, and are pleased - when a new baby is born. They take the best<span class="pagenum" id="Page_177">177</span> of care of the mother in - child-birth, but if a woman brings into the world a child that is dead - or still-born, she is looked down upon and is almost cast aside, and - has a hard time to pull through. If she dies in the struggle, there is - but little sympathy for her loss, and if she lives, she is ever after - called Cam-ma-gay, so that any and all may know her, and if she is - a married woman and has had children and saved them, and afterwards - brings one into the world dead, she is always afterwards called - Quirk-ker-alth.</p> - - <p>In all my life among them I have never seen but few of these women, but - do know some that have met with this misfortune. The Klamath Indians - are the best in the world at handling their women in child-birth, in - the old Indian way.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXVI"> - <span class="pagenum" id="Page_178">178</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXVI.</h2> - </div> - - <div class="subhead">THE WILD INDIAN OF PEC-WAN.</div> - - <p class="drop-cap">THIS happened at my birth place and about one mile up the Klamath River - from my mother’s birthplace, at Wah-tec village both places being on - the north side of the river. At Pec-wan village, there comes down from - the east and north, a creek that enters into the Klamath River, at - or near Pec-wan village, and is called Pec-wan Creek. This creek has - three forks, the north, middle and south forks, the south fork being - the largest one. The mountain rises to a height of about four or five - thousand feet at the head of the south fork, and nearly the whole of - the country of Pec-wan, is covered with a dense growth of large timber - and thick brush. In this vast forest of timber, there are sloping flats - on the creek, and up the sides of the mountain there is oak timber, the - acorn, from which we make our bread, and which we call pop-saw. In the - Fall, which is the last part of October, and on through the month of - November, sometimes later, there was a family moved back on the south - fork, to a picking place. At these camps they most always have houses, - sometimes they are made of cedar bark and sometimes of boards, but they - are made tight and comfortable, so if there comes a rain they can keep - dry and warm, particularly the women and children. After they had been - there for sometime and had gathered a quantity of acorns, there came - some wild Indians (Oh-mah-hah) around on the outside of the houses, - and as there was quite a number of young men in the camps, the girls - were closely watched by the men, and were not much afraid of the wild - men. The men would go outside and holler at the Oh-mah-hahs to come - into the house, so that they could see them, but they were afraid to - come in, only watching a chance to steal one of the girls, and<span class="pagenum" id="Page_179">179</span> take - her away for a wife. After the Indians had gathered as many acorns as - they thought they wanted, they concluded to go back to their homes, - but two of the large, strong and athletic young Pec-wans, said they - were going to remain in the camp, and hide in one of the houses. The - rest all got ready and started home, leaving the two young men, who - climbed up to the frame, where the platform is fixed, that they put - the large basket plates, filled with the acorns on, that are hulled, - so as to dry them, over where they make the fire to cook and warm by, - the heat going up through the platform and plates, drying the acorns; - so the young men secreted themselves up there for they could not be - seen, and kept very still. In the evening the Wild Indians came, and - not seeing or hearing anyone, supposed that all had left the camp, - and after spying around awhile, an Oh-mah-hah ventured into the house - and sat down by the fire-place, and opened a buck-skin sack, which we - call ac-gure, and which has sticks inside to act as stays, to hold it - in shape, it being twelve or fourteen inches long, and carry it under - the arm, each one of these wild men had one of these sacks, which is a - sort of a magic wand, and in this, they carry different kinds of herbs. - Some of which are very good for a person’s health, and some act like - magic for poison, and with it they can kill any one they wish. Now this - wild man after sitting down, opened his sack, and took out each kind - of herbs or roots, saying as he lifted each one out, what it was good - for, and after he had taken part of them out and laid them by the side - of the ac-gure, he thought he heard a noise, so leaving his ac-gure - and the roots, he ran outside, at this the young Pec-wans jumped down - from their hiding place, and grabbed up the ac-gure and put the roots - back into it, immediately after this the wild man returned and begged - and pleaded with them, to give them back, but they refused to do so. - He told them they could not use it unless they were taught the art, by - which to use it. Then they wanted him to teach them, but he said he - never would, so they told him they would keep it. After he had begged - and talked for awhile, they started home taking the ac-gure with them, - and the wild man following and pleading in every way for them to return - the sack to him. As they kept on towards home, the Oh-mah-hah told them - if they would return it to him, he would cause any one that they might - wish for, to die, and would give them half of all he had, but they - refused, and kept<span class="pagenum" id="Page_180">180</span> on until they reached home. The wild man went with - them into the house, and they fed him, and every time they went out, he - went with them. Sometimes they would go for wood for the sweat-house, - and he would follow them closely, always pleading for his ac-gure and - acting so simple, that it seemed this ac-gure was his whole life. They - were determined never to give it back to him, and so one morning they - concluded to make a big fire in the sweat-house, put him inside, fasten - the door, and smoke him to death. They kept the ac-gure, and they say - this family, was ever after, very lucky in getting deer and other game, - as they had the Wild Indian’s devil.</p> - - <p>This is the only time, where they caused a Oh-mah-hah to die, that I - know of. These sweat-houses, are sure an ideal place, to smoke a person - to death in.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXVII"> - <span class="pagenum" id="Page_181">181</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXVII.</h2> - </div> - - <div class="subhead">HOW THE RICH TRIED TO BE A TALTH.</div> - - <p class="drop-cap">I will give the history of one Indian that was very wealthy, who - belonged to the He-na’s. (Smith Rivers) This Indian while yet a very - young man, had by inheritance, been left so much wealth that he felt - there was no part or place, but what he had the right and power to go, - and being closely related to some of the wealthy families of the lower - Klamath, and among the rest to a family of one of the Talths, which - lived at Wah-tec village, close to where the White Deer-Skin Dance - is held. When it came time for this dance, he took with him a great - many of his most valuable articles to use in the dance. He went up to - Reck-woy, the mouth of the Klamath, and on up to Wah-tec to visit with - his relatives, and take part in the dance, by putting his valuables - in. Everything went along merrily to his satisfaction until the dance - was finished at Wah-tec village. The day all was in readiness to move - down to the place where they all make a stop, and only those that have - a high birth are allowed to travel on the lower trail and go to the - place that is held sacred ground, and here, when he was told not to - go, he said, “why I am richer than any one here, I can go any place,” - then when some of his relatives told him to stay back, that he could - go on the upper trail with the others that were rich, he protested - strongly and still persisted in going, but was told plainly that his - riches counted for nothing at this time and place. That with all his - riches, he was of low birth, that his mother and father were married - in the low marriage, and that he was of the He-na tribe, and that he - could give his riches to one that was born right, to take there for - him if he wished to do so, or he could take his riches with<span class="pagenum" id="Page_182">182</span> him on - the upper road, to be used on up the hill, and at the finishing place. - At this he cowed down like a child and wept, leaving all of his wealth - and started back into the mountains, back to the very highest mountains - where the bear, panther and wolves were plentiful. All alone he went - to where there is a large rock which we call Hah-i-o-claw, and he - remained there for three days singing and praying, then with nothing to - eat he wandered on through the wild timber and brushy country, back to - Crescent City, (Caw-pay) and proclaimed himself a doctor, and always - was known afterward as Caw-pay or Crescent City Doctor and lived to be - old, and all of the old time white inhabitants of Crescent City well - remember this Indian that went by the name of Crescent City or Caw-pay - Doctor. He was an oddity and many are the jokes that the old time white - men, and some of the white women played on him. I am related to him - and knew him well, and the place where he claimed he went to the large - rock, and I will say that it is a wild country, in which there are - plenty of wild animals. I have been on this mountain often and seen the - land marks that were left there by the white race on going north.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXVIII"> - <span class="pagenum" id="Page_183">183</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXVIII.</h2> - </div> - - <div class="subhead">THE SLAVES.</div> - - <p class="drop-cap">Among the Klamath Indians there were many slaves, which we called - Ki-elth, when the white man first came to our country. These slaves - came about in many ways. Some were mixed blood of Klamath and Hoopas, - some were all Hoopas, and some were mixed blood of the Klamath and - Smith River’s, and consisted of both men and women, but most of them - were Klamaths themselves. Slavery was brought about by wars, famines, - and contagious diseases. In case of a famine there would be a shortage - of acorns, and no run of salmon in the river for two or three years, - and sometimes longer, when the winters were long and cold, or dry, - with but little rainfall. All the land and fishing places belonged to - the wealthy families, who would gather it all for themselves, leaving - little or none for the poor families, which would leave whole families - hungry and starving. They would go to some rich man’s house and offer - themselves as slaves, and these offers were usually accepted. In other - cases there would be sickness start in a well-to-do family, and often - be a death or doctor bills to pay, and no chance to gather acorns or - fish or hunt until they would be reduced to poverty and become hungry - and offer themselves as slaves to some rich family or some big doctor, - which was most of the time accepted. (This is something like what the - white doctor is doing today among his own people.) Sometimes in war or - fighting they would take them and let them be slaves in other ways. Now - these wealthy families would have very large and commodious houses, - and a house would be full to over-flowing in numbers and all would be - mixed up in conversation,<span class="pagenum" id="Page_184">184</span> and at the time of eating the slaves were - first waited on, while their own children sat back or helped to attend - to their wants, and they were served with as good as their own family - had, and were treated in a way that made them feel at perfect ease in - every way. Often times when the houses would become too crowded they - would build another house and let them move into it, as these wealthy - families kept close touch with their relations or kindred so as not to - marry those that were their own kindred. Sometimes there were families - that had slaves that were not good to them, fed them poorly and refused - to doctor them. These are not hard to select, as one will hear it - mentioned at all times. I have seen and known many of them that were - slaves and were born of slave parents, and some of these slaves were - so well treated by their masters that they at this time claim kindred - with the children of the masters and the families of the masters are - so tender in speaking to them of it that they do not let them know, - unless they become too familiar or make the claim too bold, when a few, - very few words will halt them in their claim for all time. These slave - children are the kind that are mostly the Indians that are left today, - and trying to make themselves and the white man believe that they - know the true legends of the Klamath Indians, when in truth they do - not know, and what they do know, such as not being allowed in certain - places, and their birth and so on, they deny to the whites so as to - hide their once low standing.</p> - - <p>These slaves were married off, and any and all were allowed to redeem - themselves, to buy their freedom. Many in war times, for bravery and - daring deeds gained their liberty, and after gaining it would be - successful, become rich and buy back their brothers and sisters, or - a part of them that they liked best; and after a long time, by good - marriage, they could get their family back to a good standing among the - people, but they are kept close track of through the generations and - can never get to where one of them can become a Talth and go through - the secrets of the lodge or order. They must be of free born parentage - for all time before they are admitted to be a Talth. By this the reader - can understand that only the learned ones are competent to give the - true legends of their people, just as it is with the whites or other - people.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXIX"> - <span class="pagenum" id="Page_185">185</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXIX.</h2> - </div> - - <div class="subhead">THE WILD INDIAN OF MO-RECK.</div> - - <p class="drop-cap">THIS happened many years ago at the village of Mo-reck, which is - situated on the north bank of the Klamath River, just below where we - put in the fish dam. Up to within a few years ago there lived in this - village a family named Plats who had three boys, one of which became - sick and died, and in burying him they followed out the old and ancient - custom.</p> - - <p>The house in which the family resided was very old, and the name of - the house was Plats-ah-chene, the boys were called Plats-ots-ene, and - the family was very rich. When the rich bury their dead they often put - more less valuables in and on the grave, and they did in this case. The - sand is put over the grave and kept dry by a board, so they can at any - time by looking at the grave, see if any one has been meddling with it, - or robbing the grave of the valuables, which has been done many times. - So the other two brothers of the dead boy noticed one day that things - did not look just right, and on a close examination they discovered - that it had been robbed, and after fixing the grave they kept watch for - the person or persons that done it, as there was left a part of the - valuables in and on the grave. So early one night as they were sitting - close to the grave, they heard a noise and kept very still, soon they - saw a man moving along like a shadow in the dark. This wild Indian - seemed to feel the presence of the watchers and kept moving stealthily - around, but was afraid to come up to the grave. So finally the wild - Indian (Oh-mah-hah) left and went down to the river and swam across to - the other side, landing just below the Cap-pell village. One of the - brothers cautiously followed behind, telling the other brother to go up - the<span class="pagenum" id="Page_186">186</span> river on the north, and keep on the old trail, and keep a close - watch and see if the wild Indian tried to swim back somewhere above - Cap-pell, while he took a boat, crossed the river and kept close to - the Indian, who went up the river and swam back to the north side just - below the village of Wah-say. So the brother on the north side went - too far up the river and missed the Indian, so when he arrived at the - village of Ma-reep and took a boat and crossed over to the south side - just below Ma-reep, and remained there on the south side by a large - hollow fir tree, which is called Ta-po, and close to the trail, thus - the two brothers were both on the south side. The Indian on the north - side became afraid and worked his way up the river until he came nearly - opposite Ca-neck, and then swam across to the south side again. As he - was dodging from tree to tree, as was the way of these wild Indians, - he came up to the large fir tree. The brother that was in the hollow - of the tree made a quick grab and caught him with a firm hold, and as - he was wrestling with him the other brother came to his assistance - and together they held and tied him fast to the fir tree. This Indian - was painted all black with some kind of a mixture of pitch and other - ingredients. He begged to be let loose and offered to give them half - he had, also if they had any enemies to tell him and he would cause - them to become sick and die. This Indian had the ac-gure sack which he - carried under his arm but refused to give it to them, telling them that - they would soon die as they did not know how to handle it, and he would - sooner die himself than tell them how to handle it. So the two brothers - left him tied to the tree after trying to persuade him to give them the - sack, and in the morning they went home, thinking that their folk might - become alarmed at their long absence. Upon their arrival they told - what they had done, and after eating they went back to the Indian and - began another bargain with him. At this he agreed to give them all the - wealth he had if they would let him go, but he still refused to give up - the ac-gure sack, as it contained poison, and a charm which they could - never use unless he told them how, and this he would never do. So they - finally agreed to take his wealth and let him go, so he led them to his - home which was west and south to a place on Redwood Creek, where there - was a cave in a clump of large rocks, some twenty-five miles from their - home.<span class="pagenum" id="Page_187">187</span> When they went into this cave-house they found that he had great - wealth stored there, and they took it all home, leaving him there with - his ac-gure to gather up more wealth with, and he was never seen again.</p> - - <p>The Klamath Indians never kill these Wild Indians, but in many cases - where they had caught them, they most always found that they were rich - by robbing graves of wealthy people, and that they always had the - ac-gure. The wealth that these two Mo-reck Indians received from this - Wild Indian made the Mo-reck village so rich that it never afterwards - had to ask help from any one to carry their part through any of the - great festivals. These Wild Indians are evidently a former part of our - own cast-off people and of late years have entirely disappeared and the - Indians are wondering what has become of them. Some think they have - gone back into the tribe in other places or went out and mixed with the - present white people so as not to be known by them.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXX"> - <span class="pagenum" id="Page_188">188</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXX.</h2> - </div> - - <div class="subhead">HOW A COR-TEP GIRL HAD HER WISH GRANTED.</div> - - <p class="drop-cap">About sixty years ago there lived a girl in the Cor-tep village by the - name of Mee-cher-us-o-may, and her parents urged her to marry a young - man who lived farther up the river at the village of Mor-eck. (I have - forgotten his name.) The girl did not like the man, yet her parents - kept urging her to marry him against her will. There was two of her - girl friends that was going down the river to Reck-woy, so she got - into the boat or Indian canoe with them and started down the river. As - they glided along Mee-cher-us-o-may kept wishing that some wild animal - would take her, kill her and eat her. When they got to a place called - Hay-way-gaw they all camped out on the bank of the river, back some - twenty yards or more from the waters edge. The canoe was pulled up on - the sloping sand so as to make it safe for the night, then they made a - fire, cooked their evening meal and then talked until it was time to - go to bed. All this time Mee-cher-us-o-may was wishing some harm would - come to her. The three girls made their bed for the night so that all - three could sleep together and when they went to bed Mee-cher-us-o-may - slept in the center, so all went to sleep. In the morning she was - missing, she got her wish. She had been taken from between the other - two girls, and on examination they could see very plainly where a wild - animal had dragged her over the dry sand, down to the edge of the - water, into the river and disappeared with her, and she was never seen - again. They thought an animal of the leopard species took her as some - of the animals have been<span class="pagenum" id="Page_189">189</span> seen a number of times on the lower Klamath, - and the Indians are very much afraid of them. This happened when I was - a little girl.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXXI"> - <span class="pagenum" id="Page_190">190</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXXI.</h2> - </div> - - <div class="subhead">OUR TOBACCO.</div> - - <p class="drop-cap">THE white race of people that the Klamath Indians found in this land - had a weed they called tobacco, which we call Hah-koom, and taught them - to use it by smoking it in the pipe and to cultivate it by selecting a - proper place, pile brush over the ground and then burn it, which would - leave the ground with a loose layer of wood ashes. Over this, while the - ashes were yet dry and loose, they would sow the seed and protect the - crop by putting around it a brush fence. From year to year they would - select from the best stalks seed for the next year and at times to hold - the seed for a number of years if necessary, for if kept properly it - will grow after being kept for a long time. The only thing that will - bother or destroy the crop of tobacco is the deer and they often jump - over the brush fence and eat every part of the crop, even to the roots.</p> - - <p>When an Indian takes his pipe to smoke he inhales the smoke and keeps - it in his lungs for ten or fifteen seconds and then blows it out - through his nose mostly, some through the mouth and then he gives a - slow grunt, saying a few words in a plain audible tone. These words - are to the Wa-gas the white people we loved so well, wishing that the - Wa-gas, would give them good luck, long life, that they could see them - come back or that they themselves could go to see them and be with - them, and many other kinds of wishes for the Wa-gas. The old women - doctors use tobacco very freely and have pipes that hold a handful of - tobacco at a single smoking, and they ask the Wa-gas to give<span class="pagenum" id="Page_191">191</span> them good - luck in curing a sick person. The doctors are about the only ones of - the women that smoke. The Indians have the most complete control over - themselves and can smoke one, two or three times a day, or quit for a - week or longer without a murmur.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXXII"> - <span class="pagenum" id="Page_192">192</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXXII.</h2> - </div> - - <div class="subhead">OUR MERMAIDS.</div> - - <p class="drop-cap">THE Klamath Indians tell of the Mermaid that they said could be seen at - night come and sit on a rock out in the middle of the river, at a place - called Ca-neck. This rock is in a rocky and rough place in the river, - some thirty miles up the river from its mouth, and some nine miles - above where the White Deer-Skin Dance is held. This rock is in the - middle of the river and the water in the summer time, at the low stage, - just covers the top of it. On each side are whirls and eddies which the - Indians have used for fishing with dip nets for many generations. There - was never more than two of these Mermaids seen at a time, but they have - been seen many times in the generations gone. They had very long hair, - and were half fish and half women, but it is not known whether they - were male or female. They looked like women and would sit there combing - their long hair for hours at a time, and as they went away one could - see their long hair floating in the water. The Indians say that for - the past twenty years or more, they have not seen them and think they - have been washed away, or that the river has been filled by the gravel - and debris from the mines, which have destroyed them. They also say - that they never had any fear of the Mermaids, but looked upon them as a - freak of nature. They could see them plainly in the summer months while - fishing, when the moon was full and sometimes they would be only a few - yards away from them. These Mermaids we call Squerth-tucks.</p> - - <hr class="chap" /> - <div class="chapter" id="CHAPTER_XXXIII"> - <span class="pagenum" id="Page_193">193</span> - <img class="illowp100" src="images/i_heading.jpg" alt="" /> - <h2 class="nobreak">CHAPTER XXXIII.</h2> - </div> - - <div class="xlarge center mt5 mb5"><b>FAIRY TALES</b></div> - <div class="subhead">THE WOMAN OF SIN.</div> - - <p class="drop-cap">HUNDREDS of years ago a young man and his wife resided at what is - called Tu-rep village, which is located on the south side of the - Klamath River about six miles from its mouth. The Tu-rep bar on the - river is very large, consisting of fifty or a hundred acres of rich - and productive soil. This man’s wife before her marriage belonged at - the Si-elth village, across the river from Tu-rep on the north side. - They lived very happy together for a number of years, he being very - kind to her in every way and never spoke in a cross manner at any - time. As the years went by he began to drift away from her and their - home, neglecting her more and more. It seemed that a soul affinity had - come into his life, a woman at the Reck-woy village, at the mouth of - the river, was enticing him away from his wife and home. He found a - resistless charm in her serpent-like arms, and as the days went by he - would tarry longer in her company and he would be loath to part with - her at all. At last his wife was being left alone so much and neglected - that she became suspicious that another woman had robbed her of his - love. She found her suspicion to be true as her husband was now giving - all of his attention to the woman at Reck-woy. The wife became very - sad and broken hearted over her husband’s actions and unfaithfulness, - and went about her work in a dispirited manner and her attitude and - appearance became one of profound sadness.<span class="pagenum" id="Page_194">194</span> In company she always - seemed down hearted, as the same sad look was always upon her face, - making her appear to the visitors as wretched and lonely.</p> - - <p>As the miserable wife spent the lonely days at Tu-rep village, the - people decided to give a large entertainment a host of guests gathered - to make merry. Among the crowd was a man from the Ur-ner village, which - is nine or ten miles up the river at the mouth of Blue Creek. During - the entertainment the Ur-ner man was attracted to the lonely Tu-rep - wife who appeared to him to be very sad and lonely in the midst of such - gaiety. He came over to where she was seated and began a conversation - by exchanging a few remarks. He thought he might be wrong in addressing - her so boldly, and started to walk away but something stirred his inner - emotions strangely, so much so that he could not resist the temptation - to return to her. This time after a few remarks he summoned up courage - to inquire into her troubled life, as he said she seemed very lonely. - Deeply impressed by his winning manner and kind words her confidence - was easily won and she readily related to him her unhappy marriage and - how unfaithful her husband had grown. He at once became more interested - and listened patiently to her story of sorrow, and with his sympathetic - words of comfort, strange emotions that had long been dead within her - breast thrilled into life once more. She had become a victim of his - beguiling words of comfort as he drew her into his arms of passionate - love. Alone and together they planned a secret meeting place that her - husband and the village folks might not know of their clandestine - meetings.</p> - - <p>When the Tu-rep husband would go down the river to Reck-woy to bask - in the love of the woman of his affections, his wife would wait until - the darkness of night had cast its gloom over the village, when she - would creep carefully forth from her dwelling and meet her lover. She - had a long way to go up the Tu-rep bar from her house, and each step - she would take, she would cover her foot-prints with stones. In this - manner she would cover her tracks over, for a distance of at least one - mile along the river bar and when she reached the upper end of the bar - she would step out into the water, and as before she covered over her - tracks with stones until she stepped into her lover’s boat.<span class="pagenum" id="Page_195">195</span> The Ur-ner - Indian would come across the river from the opposite bank and take her - into his canoe and paddle back to what is known as Stah-win bar. This - is also a large bar covered with huge redwoods. Together they would - wander into the inky blackness of the huge redwoods where they would - enjoy each other’s company until a late hour at night, when the Ur-ner - man would again take his soul affinity into his canoe and return her - to the upper end of Tu-rep bar, where she would leave him and proceed - down the bar to her home, as before covering over her foot-prints with - stones. She held these clandestine meetings with the Ur-ner Indian in - that manner every time her husband would leave her and go to Reck-woy. - After a while her husband became suspicious of her action, as when he - returned home at night he never found her at home, yet he was very - kind to her. He made every attempt to trace her footsteps but they - were always lost upon the bar and all his efforts were futile. At last - in desperation he made up his mind to try other plans to detect her - mysterious whereabouts. He would start down the river on a pretence - of going to Reck-woy, but would hide where he could see his wife’s - movements around the house. This was kept up for sometime but he could - not find out which way she had gone, but in his earnest endeavors - to discover her whereabouts, one night he saw her covering over her - foot-prints with stones as she went to meet her lover. Her shame and - sin was at last discovered in spite of all her efforts and precaution - to hide her disgrace from human knowledge. This covering of foot prints - with stones is called in our language, “Way-nah-mah way-lap-po-lah - hah-elth-werm-chelth,” which means covering the tracks of sin and - shame with stones. To this day there can be seen at Tu-rep bar in the - summer months when the waters of the river is low, the rows of stones - that this sinful woman used to cover up her foot-prints of shame, and - they stand out in strange relief along the waters edge where they were - supposed to have been placed centuries ago by the woman of sin. The - Indians point to these stones as a warning to all married women that - no matter how secretly they sin against the marriage vows, they will - be discovered sooner or later, and their sins will be reflected upon - them throughout their lives. The moral of this story is to keep women - from sinning and when they are tempted into sin that they are forever - burdened with the heavy stones of disgrace that points to their sins - and time cannot efface it.</p> - - <p><span class="pagenum" id="Page_196">196</span></p> - - <h3>WHAT HAPPENED TO TWO MA-REEP GIRLS</h3> - - <p>A number of generations back there lived in Ma-reep village a man and - his wife with their three girls. The oldest of them was a good dutiful - child, helped her mother in every way she could, while the other two - were naughty, idle, cross and pouty. When it came time for their - meals the oldest would eat and act like a perfect lady but the other - two girls always kept up their naughty ways. They would go away in a - corner and pout for more of this or that thing, and their mother kept - telling them that if they did not stop being naughty, and act in a - better manner and eat their meals properly, that a big owl would come - and carry them off. They kept on until one night sure enough, a large - owl came and took them and carried them about a mile down the river - and placed them on a large, high rock, where they could not get down. - They sat there and turned to stone, and are sitting there to this day - and look like two little girls sitting up there. This rock we call - Hoaks-or-reck and Klamath Indian mothers have been pointing to these - two little stone girls, telling them this fairy tale to keep them from - being naughty and to have them conduct themselves in a good, mannerly - way. This rocks is close to the river on the north bank at the lower - end of Ma-reep Rapids.</p> - - <h3>THE ADVENTURES OF A COYOTE.</h3> - - <p>Long ages ago a Coyote with his family resided at He-melth, which - is a place on the Klamath River that is famous in Indian lore. One - lovely day in early spring Mr. and Mrs. Coyote with all their children - journeyed over the hills of the Klamath from He-melth to a place on - the mountain side known as On-a-gap. This was a place where they went - annually to gather green grasses upon which they would feast during - the spring months. The family was camping out and having a good time. - They kept on moving toward the mountain top when there suddenly came - quite an unexpected snow storm, the weather turned freezing cold and - Mr. and Mrs. Coyote did everything possible to save the lives of their - children, but of no avail. One by one they perished in the cold snow - as it kept snowing and falling very fast. The<span class="pagenum" id="Page_197">197</span> fond parents were left - desolate and grief-stricken in the gloom of the storm, as they never - could call back their loved ones. (The Coyote we call Say-yap.) As - they laid the little bodies in their graves of snow, Mr. Coyote grew - desperate over his great loss, and determined to seek revenge against - the Sun. The Sun, he argued, heartlessly murdered his children, because - it had refused to shine and give them warmth, so he started out at - once upon one of the longest journeys ever made by any living animal. - He chased the Sun over mountains, hills, through canyons, across vast - plains and valleys, and past rivers and lakes, until he at last came to - the ocean. Here he lost it, for it sank into the waves with a mocking - laugh and left him standing alone upon the shores of darkness. Darkness - closed around him with its mighty arms and he stood there on the shores - of the restless ocean for several minutes in utter despair. Weary in - body and limbs, and sad at heart for his great loss, the truth flashed - upon him that he could never in this world get his revenge, as the - being of his wrath was swift in its flight through space. Thus on the - shore he stood, when he suddenly turned his back on the west with a - kick of contempt in that direction, where the Sun (his great enemy) had - sank. In silence he gazed towards the east and then away towards the - northern horizon, and there in the far north he saw a more pleasing - scene where he buried his great burden of sorrow. While he still stood - there gazing he saw the seven stars winking down through the heavens - at him, and they kept winking for him to join them. Suddenly he felt - himself rising from the earth as if he had been transformed into an - Angel with wings, and he rose far away to the Kingdom of Heaven. Up - he soared, ever up, until he was at last flying among the seven stars - and when he reached them, he began to dance and sing, as they were all - girls and also sisters. They asked him not to keep on singing as they - said he did not know how to sing properly and said they would teach - him how to sing, so he could join them in some of their songs. So he - became flattered to think that the sisters were taking so much interest - in him and he became very vain at once, as some narrow minded people - do, when they become associated with a superior circle. He was rather - enthusiastic now, to think what a good escape he had made from the - cruel earth to a beautiful abode in Heaven. He flattered himself so - much in his<span class="pagenum" id="Page_198">198</span> wild enthusiasm that he thought himself very wise, and he - would display some of his talent before the sisters. As they offered to - teach him he replied to them, “I can sing beautifully; I used to sing - for my wife and children down on the earth, they always said my voice - was good and I believe I know a good deal about singing, and do not - need any training. So never mind girls about teaching me for my voice - is just splendid and I can sing perfectly.” The sisters looked at each - other and felt very disappointed to think that the Coyote persisted - in knowing all about the fine arts, when he practically did not know - the first step. After some persuasion they decided they would never - be able to teach him any of the fine arts of singing, for the stars - of Heaven were much different from those on earth. They reasoned too, - that perhaps he was out of his natural mind, after traveling so many - millions of miles through space. The sisters replied as good naturedly - as they could: “very well kind sir, we are deeply grieved to find that - by our billion of years of experience and knowledge we are not able - to teach you anything, and you may proceed as you like.” The Coyote - began to dance and sing again among his friends until he grew very - tired and when he could no longer sing and dance he began to talk to - them in a broken tone. His head grew dizzy as his mind wandered from - the songs and drifted into thought about himself. He kept repeating - the words as he danced until he lost his pipe, tobacco pouch, belt and - deer skin trousers, which caused the sisters to smile and wink among - themselves. They tried to persuade him not to talk so much but he kept - right on and would not heed them. They became very weary and bored - over this stupid nonsense and the elder sister said they would join - him in his revelry. One on each side of him took his hand in theirs, - formed one large circle and began to dance and sing around him. They - dragged him faster and faster until they whirled him as fast as they - could go. His poor head was in a dizzy whirl and he began to fear for - his safety, not knowing when they would let him rest, as it seemed they - had been whirling him for centuries. They might go on whirling him for - a thousand years, and he felt so famished and weak that he could not - endure this treatment much longer. “Ouch!” he exclaimed in a terrible - voice, “I say girls I cannot glide your fast whirls any longer, I am - afraid I will fall down in a heap and die, or else my bones fly to - pieces.” “So you shall fall in a heap<span class="pagenum" id="Page_199">199</span> Mr. Coyote,” exclaimed the girls - in a loud chorus, “down with you to the earth from whence you came, as - you are not a bright pupil here in heaven. Up here you must be very - brilliant and you have always been stupid enough to think that you - knew it all. We are weary of your revelry, so farewell, we wish you - many happy days down on the earth and again we say farewell,” and they - pushed him down from his place in Heaven. He fell so rapidly through - space that he found it impossible to keep himself together and the - bones of his body fell to pieces and went flying and whizzing in each - direction, but some how they managed to fall in a heap at Ca-neck, - which is a very ancient village and the most famous among my people for - stories, as so many wonderful tales begin there. The Coyote’s bones - laid bleaching in the sun for a short time near this village when a - heavy rain storm caused the river to overflow its banks. The rising - waters of the river took the Coyote’s bones and carried them down to - the mouth of the river at Reck-woy where they were washed upon the - sand beach. After being planted there in the sand for several days, a - slender shoot sprang up and unfurled its green foliage above the sand. - In time this slender shoot grew into a tall alder tree and the Coyote - and his bones were now transformed into a tree. One day an old woman - with her wood basket on her back and a stone hatchet in her hand came - along the beach looking for some wood. She took a great fancy to this - alder tree as she thought it would make good wood for the fire, it was - just the kind of a tree she had been looking for, for some time, and - was pleased upon finding it. So she began to chop it and to her great - surprise the tree sprang from the earth and vanished in a flash and - then took up the shape of a Coyote which stood before her. “Ouch!” he - yelled in a loud voice, “go away, old woman, how dare you cut me to - pieces like that?” The old woman became more frightened than ever, as - she dropped her hatchet and ran for her life back to the village. She - could not find any reason for such a strange encounter and came to the - conclusion that it was some of the Indian devils trying to frighten - her. The Coyote, to his great relief, was once more in his own natural - body and he set out to travel upon the earth again. He ventured to the - rabbits as he had a desire to visit them. Upon reaching the rabbit’s - home he found Mrs. Rabbit away and only her small children there, upon - entering the house he asked the children to<span class="pagenum" id="Page_200">200</span> give him something to eat - as he was very hungry, not having had anything to eat for a long time. - The children were too young to understand what he was saying and all - of them became frightened and ran out of the house. When they were - all safely outside they set fire to the house in hopes of burning the - Coyote to death, and he was busy inside, going through the shelves - looking for something to eat. But as fortune favored him this time he - heard the flames crackling in time to make his escape from a dreadful - death. After his narrow escape he decided to go and stay with his - grandmother at Weitchpec and he journeyed slowly up the river until - he reached her home. As soon as he arrived there he had a long story - to tell her, he said he was almost dead from hunger, as he had been - on a long journey without any food and asked her to cook the best she - could afford as he needed it to build up his strength again, and he - also informed her that many of his cousins were coming to visit her. He - explained to her that he had left them a few miles down the river to - camp for the night and they had sent him ahead to tell her they were - coming and for his grandmother to prepare a feast and be ready for - them. She told him there was nothing to eat except Tur-perks, which - are blighted acorns that fall to the ground and are worm eaten, that - she was sorry for her guests but it was the best she could do. She at - once set about cooking great basket-fulls of the tur-perks, as she - never doubted but what her grandson was telling the truth. When these - were cooked she placed the baskets on the table before the Coyote, - never doubting but what he would leave plenty for his cousins to eat. - She never dreamed that one small being could eat so much at one time, - and was greatly disappointed and humiliated when she found that he - had eaten all the acorns, even licking the baskets clean and dry. As - he finished this large meal he heaved a sigh of relief, as it was the - first meal he had eaten for over a hundred years, just how long ago he - first left the earth to go to Heaven he could not remember. His cousins - were not coming, he just wished to deceive his grandmother, that she - might cook a great quantity so he could feast by himself. He deceived - her for the first time very cleverly as she did not doubt the story - of his cousins coming. After this meal the Coyote called to her and - said, “I am going to fish tonight and if my luck is good our baskets - will be filled by day-break, now my dear you may cook tonight another - large<span class="pagenum" id="Page_201">201</span> quantity of tur-pecks and tomorrow I will help you prepare the - fish for cooking as I think my cousins will arrive at sunset. His - grandmother still believed his story to be true but she was very tired - and after he had gone to fish she decided to go to bed, thinking she - would have plenty of time on the morrow to cook the tur-pecks for the - cousins, as they were not coming until evening of the next day. When - the Coyote reached the bank of the river he did not even pretend to - fish but jumped from boulder to boulder and bruised his head and face - as much as he could. Some time in the night he returned and repeated - to her a pitiful tale of how some one had attacked him and given him - a severe beating—of how some of the other people would not allow him - to fish, etc. She listened patiently to his tale of woe and realized - for the first time that he was telling her falsehoods. After he had - finished his story she became very angry and gave him a severe scolding - for being so deceitful. The Coyote did not stay with her very long as - he wearied and annoyed her so much she planned to get rid of him. One - day she hired a young man to take him across the river to the village - of Peck-toolth where she instructed him to camp for the night. That - night after dark the young man asked the Coyote to sleep at his feet, - which the Coyote gladly did as he was somewhat tired from tramping - through the woods that day and he was soon fast asleep. Then the young - man quietly left the bed and rolled a log in the place he had been - lying in. He did this to deceive the Coyote when he awoke, as he would - most likely see the log and think he was still sleeping there, then he - hurried away and left him asleep and alone at Peck-toolth. The Coyote - woke up during the night and looked about him and soon discovered the - log and that the young man had left him alone. He jumped to his feet - hastily and ran down to the banks of the river, and when he arrived - there he saw the young man standing on a high rock on the opposite - side of the river, he yelled until he was hoarse for him to come over - in his canoe and take him across to his grandmother’s. The young man - refused to help him which made him very angry and he called him all the - names he could think of and begged him in a pleading manner, but of no - avail. At length the Coyote became so enraged that he yelled at the - top of his voice that he would murder him if he ever reached him and - he seized a sharp stone and ran up and down the river for a long time, - swearing<span class="pagenum" id="Page_202">202</span> as fast as he could utter his words. The man stood still - on the rock with a mocking smile on his face and watched the frantic - efforts of the Coyote, when he thought he was getting pretty tired the - young man called out to him to swim across the river, he dared him and - said it was easy to swim across. The Coyote at once took up the dare - and plunged into the river and began to swim with all his might as he - was compelled to swim against the current. He was almost successful in - getting across when the young man shouted to him to look back across - the river as there was something coming down the bank. The Coyote was - foolish enough to look back over his shoulder, and as he did so the - strong current swept him back on the same side he started from. He - immediately made another desperate attempt to swim the river. He swam - and swam, fighting against the strong current until he became exhausted - and it was impossible for him to swim any longer. Realizing he would - soon drown he called again and again to the young man to rescue him a - boat, but the other stood immovable on the rock and calmly replied, - “I cannot help you for your last day on earth has ended.” The Coyote, - crying the mournful wail of death, sank into the waters of the river to - rise no more.</p> - - <h3>A BEAR STORY.</h3> - - <p>Many years ago the Indians were warring among themselves at the village - of Hop-paw, near the mouth of the river. A portion of them whipped the - others and those who were defeated in the battle moved away from there - and went back in the mountains to live, while the victorious warriors - also left the Village for a few days’ stay at a place known as Si-alth.</p> - - <p>While the Indians were all away, a bear strayed into the village and - went into one of the Indian houses where he discovered a very large - basket filled with beautiful Indian dresses and strings of Indian money - and other Indian ornaments. He was very happy when he discovered this - basket and began to take the things out and look them over carefully. - As he<span class="pagenum" id="Page_203">203</span> came to the dresses he would try each one on and then dance, but - he could not seem to find one that suited his idea of fashion. He kept - on throwing the dresses aside as he pulled them off. He wanted one that - rattled as he danced. At last he found the one he wanted, for when he - put it on and danced the shells began to rattle, as there were a great - many on the dress. As he danced, to his great delight, the shells rang - like music in his ears, and well satisfied with the dress he pulled it - off and put it back in the basket with all the other articles. After he - had finished storing them away in the basket he began to tear up the - earthen floor, and scatter things all over the house. After doing all - the damage he could he shouldered the large basket and started for the - woods, and traveled some distance to a large hollow redwood tree. He - decided to stop here and put on the dress with many shells and put it - on, and began to dance and sing, having a glorious time all by himself, - as he had no comrades to join him in the fun. This is the song he sang - while he danced: Ho-wen-ah-a, ho-wen-ah-a, nah-hay, nah-hay. After he - had danced for some time, he became so tired that he could no longer - sing. The dress began to weigh so heavily upon him that he became - exhausted but he managed to keep on dancing, he loved to hear the music - of the shells as he danced about.</p> - - <p>After visiting for several days at Si-alth the Indians returned to - their homes at Hop-pow. When they reached the village they discovered - that everything had been turned topsy-turvey in one of the houses, and - that the large basket of Indian dresses were missing. They at once - suggested that some of their enemies had returned while they were away - and stolen the things, and they all followed in hot pursuit to recover - the stolen articles. But they could find no trace of them, and in - despair gave up the chase. Some of them made a closer inspection of the - house and this time they were sure they saw bear tracks in the soft - ground. The Indians now followed the bear tracks closely, which led - them to the large redwood tree, and as they approached it they could - see that it was hollow and had a large roomy place inside, and glancing - in they saw the bear dancing, dressed in one of the dresses. One of - the smaller boys became tired watching the bear and asked if he might - go up near the tree and the older Indians decided to let him go<span class="pagenum" id="Page_204">204</span> and - asked him to try to get the dresses away from the bear. The boy agreed, - and went up until he was afraid to go nearer. The bear’s attention - was now attracted to the boy, and he saw at once that the Indians had - discovered his hiding place, and stopped dancing and left the tree, - carrying with him the Indian dresses, determined to take them to his - own home, which was in a tree top near by. This tree was hollow up its - trunk and in the top of this hollow the bear made his home. He tugged - with all his might at the huge basket but it was so large he could not - pull it through the hollow to his nest, and when he saw that he could - not pull it through it made him mad and he tried to dig the tree up by - the roots. He dug so rapidly that he soon found he had dug a cave under - the tree, and being fatigued from his strenuous efforts he seized the - basket and pulled it after him into the cave. Once in there he thought - himself secure from the Indians. As the bear disappeared into the cave - with the basket, all the Indians ventured up near the tree, they began - talking as to what they would do, being very anxious to recover the - things as it meant a great loss of riches if they could not recover - them again. They finally agreed they would kindle a fire at the mouth - of the cave and smoke the bear out of his den, so they gathered up a - large pile of wood and dry branches and made a fire. The Indians lined - up ready for him when he came out. The owner of the articles was an old - man and he took his place near the cave, with his bow drawn, ready to - shoot the bear, but his arrow did not wound the bear fatally and the - bear seized him and crushed him to death. The enraged bear then turned - upon the other Indians, but at last he sank to the ground riddled with - arrows. They recovered the basket of dresses and returned home in a - mournful procession, for one of their members had departed to the - spirit land. The bear in his wild revelry had also lost his life.</p> - - <h3>THE WOOING OF ROBIN RED-BREAST.</h3> - - <p>Long centuries ago before the world was inhabited by very many - people, Robin Red-breast lived as a handsome young man by himself in - a magnificent mansion on the Klamath River. This skeptical young man - always laughed mockingly at the suggestion of matrimony, as he was very - rich and kept many servants about.<span class="pagenum" id="Page_205">205</span> In fact he kept a servant for each - room of his splendid mansion.</p> - - <p>He would often go by himself on moonlight strolls by the river or walk - in the sunrise in early morning through the woods. The young maidens - would catch a glimpse of him as he passed their windows, or as they - peeked from out the bushes at him, admiring all the charms of his - physical manhood. But proud young Red-breast would walk haughtily by - them whenever he chanced to meet them and positively refused to accept - any of their attentions that they were so eager to bestow upon him. - Every maiden that chanced to catch a glimpse of him imagined herself in - love with him, and her lonely heart would invariably yearn for his love - that he might make her happy.</p> - - <p>The laws of olden times were very different from the laws of today. It - was the rule then that when a young maid fell in love with a youth, it - was her place to go and call on him first at his home, also to propose - matrimony, unless the young man preferred to do so himself, then it - was proper that he should. This was true in the case of Red-breast, as - in the days of yore, when a young man returned a woman’s affections he - would accept her love and make her his wife. And if he did not return - her affections he would refuse to consider her proposal of marriage.</p> - - <p>Many young ladies called each day at Red-breast’s home, seeking the - loving devotion that he might bestow upon them. He always kept a door - usher to announce the arrival of any young lady that would call to seek - his acquaintance, and desire to unite her fortune with his. The later - was usually her purpose in view wishing a private interview. Red-breast - gave strict orders to the usher not to admit any young lady that might - call inside the door of his mansion, and besides he could never show - her into his presence without consulting him first. When the usher - would announce to Red-breast that a young lady was at the door wishing - to interview him, Red-breast would always ask the kind and color of her - dress, if the usher replied that she wore a suit of teach-ah-me-tah, he - was told to send her away as he did not wish to see her.</p> - - <p>One by one the girls came to the mansion in hopes of securing an - interview, but to their great disappointment they were all turned away - from the door. One can imagine how many poor broken hearts followed - each other as they had been dismissed from the door of love to go forth - into the lonely world to weep.<span class="pagenum" id="Page_206">206</span> Some of these girls were foolish enough - to shut themselves in dark cells, that they might never be seen by the - man who ruined their hopes of a happy wedded life. Other compassionate - souls threw themselves into the sea, that their early sorrows and - disappointments might be ended forever. Poor deluded girls, if they had - only known how little Red-breast cared for their miseries and how he - mocked them in his mansion they would never even have considered him as - worthy of notice. However, many of the girls were not so foolish as to - destroy all their future happiness but forgot the mocking Red-breast - and sought other lovers whom they married and were very happy.</p> - - <p>It had now come to pass that all the girls in the world had called at - the mansion of Red-breast for the purpose of wooing him for a husband, - except one. All these girls had agreed among themselves that each take - their turn in calling upon Red-breast until he selected one of them for - his wife. Now all the girls in the world had called with exception of - one, and all the other girls were restless and wondering what her fate - would be. She was a sweet young thing with cheeks as red as cherries, - eyes that sparkled like dew-drops and hair that hung in ringlets. It - was an ideal Autumn morning when this maid called at Red-breast’s - mansion, the madrone berries were ripe and hung in crimson clusters - from the branches of the tree, filling the atmosphere with a dewy scent - of sweetness. Heaven and earth seemed blending together and then fading - away into the melancholy shadows of Autumn. Such was the appearance of - the surrounding world when this shy sweet maiden came tripping lightly - up the long wooded avenues to the door of Red-breast’s mansion with - her heart all a flutter. The usher greeted her with a pleasant “good - morning,” as her appearance was very stunning, and he bade her wait - at the door until he returned with his message from his master. Upon - announcing her arrival the haughty Red-breast said, “ah! I don’t care - the snap of my fingers for the prettiest and sweetest maiden that ever - walked the earth, it is not for her love and companionship that I care, - but for what she might wear, her beautiful gown if it is made of the - right material is all I want. I say again that they are all foolish - young things to seek my love, for I have none to waste upon them, it - is all concentrated upon myself and no one else.” Then he asked the - usher the same question, as to what kind of a dress she wore. For the - first time the usher replied<span class="pagenum" id="Page_207">207</span> that she did not wear a dress of the - teach-ah-me-tah like all the other girls had worn, but she wore a gown - of pretty red, bedewed with clustering ornaments of its same gorgeous - hues. My! exclaimed Red-breast, you can show her in at once, and he - jumped to his feet in delight, his eyes sparkling with false pride. Go - tell her quick that she is the only girl that ever had the honor to be - admitted into my presence. Now I will woo her with all my heart and - flatter her very soul away for the purpose, but not for my wife you - know. You know what I am, so mind you don’t put her wise. Poor little - girl, poor little foolish girl, it is a shame to treat her so cruel but - I cannot help it when she wears such a tempting gown of red, red at - last, my favorite color, and that color I am going to have.</p> - - <p>A minute later a sweet shy maid of scarce three seasons old was ushered - into his halls and the magnificent apartments in which she stood before - Red-breast. Her heart had ceased to beat for a few moments as he rose - and greeted her in an elegant manner. He was far handsomer than she - ever dreamed a man could be, and for the first time in her life she - fancied that she was deeply in love. Breathlessly she recollected the - stories of the other girls that had been before her, and now she could - hardly blame them for their mad actions of self-destruction over such - a striking personality. Red-breast received the maiden with a hearty - welcome of flattery as he dismissed the usher from the apartment, that - they might be alone to plan out the future. Gallantly he knelt at the - fair maiden’s feet and poured out to her full measures of his love, - in his elegant and commanding language he pictured in her mind how he - had turned away so many other girls from his door who had come to seek - him as their lover. How he had done because he could never love and - knew that some day he would find his only true love which he believed - to be her, as he had never felt the emotion of love until he first - gazed into her bright eyes. His sweet voice sounded in her ears so - soft and the touch of his fingers was as magical as Heaven itself. Her - cheeks blushed redder than ever as she listened to his tender words of - devotion. She shyly whispered, “yes” as he rose and pressed her against - his breast, and they planned together for the marriage vows. They both - agreed they would exchange the wedding vows on the following morning, - then he held her by the hand and showed her into a nice room where<span class="pagenum" id="Page_208">208</span> he - said she could spend the night in peaceful dreams, and then he took - his leave, leaving her alone in her room, and he told her that this - room would always be her own private room, where she could retreat and - find solace in being alone. Once alone she sat still for a long time, - dreaming of the blissful future she would enjoy with a husband that so - many had tried to woo but could never win because he loved her only.</p> - - <p>Night came with its shadows and she found herself very tired as her - poor brain had been kept in a constant whirl since meeting Red-breast. - Wearily she took off her beautiful gown and laid it carefully on a - chair beside her bed and then hid her face under the silken covers. - Soon in slumberland she did not waken until morning and the sun was - already high in the sky. The gown she wore was the beautiful spangles - of the madrone berries that blushed in their tint of the deepest - vermillion red. While the maiden was sleeping Red-breast stole softly - into the room and devoured the beautiful gown and all that night he - feasted upon the berries and ornaments of the gown. As he gulped down - the last berry he crept softly to the side of the sleeping beauty and - gazed a farewell look upon her innocent face. He then changed his - mansion into a dreary isle of Autumn dampness and flew away as a bird. - Henceforth Red-breast never again appeared on earth as a man, but has - ever since been on earth as a bird.</p> - - <p>Sad was the maiden that woke up that morning to find only a terrible - disappointment awaiting her. She found in her heart no solace, but - grief, bitter grief that had no compassion upon her bitter soul. - Looking about her in her loneliness she saw that Red-breast had - deceived her, and that he had selfishly eaten her pretty gown, all that - she could find of it was the ugly strips that had held the ornaments - in their place, and lo, this maiden so young and fair, and once so - beautiful, fled down the damp aisles weeping for the chill of winter - was upon her and had left her desolate, without her clothing.</p> - - <p>The moral of this story is that young women should have a care in - pursuing handsome young men, lest they be deceived and left in - desolation.</p> - - <p><span class="pagenum" id="Page_209">209</span></p> - - <h3>DR. BEAR AND MRS. SKUNK.</h3> - - <p>Once upon a time a father and mother skunk (wah-chelth) were rearing - a family of two children and there was no food for them to eat. The - old folks were in great distress about what to do as they were all - starving. The mother was very anxious for her family, and one day - she happened to think of a good plan to secure something to eat. So - she announced to her family that she would play sick and have the - bear (chee-ur-ra) come and doctor her. Her husband and children were - delighted with her plan and Mrs. Skunk warned her children to keep very - quiet when Mr. Bear came to doctor her, so she went to bed, feigning - to be very ill while Mr. Skunk went after Dr. Bear and found him at - home. The Doctor accompanied Mr. Skunk at once to the bedside of his - wife and walking into the room began asking Mrs. Skunk about her - illness and she replied in a very weak voice, pretending to feel very - miserable and asked her children to go to one side of the room and be - very quiet as she wanted Dr. Bear to examine her. The children went - to one side of the room at once as they had been cautioned by their - mother to keep very still, as she was going to throw musk in the Bear’s - face and blind him. The Bear began to get things ready to doctor Mrs. - Skunk and as he was about ready to examine her the children became very - anxious and restless, and began whispering to each other and indulging - in a big tete-a-tete, about what a large dinner they were going to - have when their mother killed the Bear. They kept whispering so much - that the Bear became suspicious of their actions and listened closely - and his sharp ears caught a few words of their conversation about what - their mother was going to do. He began moving towards the door to make - his exit, when the mother Skunk saw that he was about ready to get - away and threw the musk with all her might at the Bear’s face but it - missed his eyes and he escaped safely. Mrs. Skunk became very angry - with her children who had spoiled her plans, by being over anxious - and whispering too much. Instead of getting the bear meat as they had - anticipated, they both received a good sound thrashing from their - mother which taught them a lesson for the future.</p> - - <p><span class="pagenum" id="Page_210">210</span></p> - - <h3>HOW THE ANIMALS CONQUERED THE MOON.</h3> - - <p>Many years ago there was a total eclipse of the moon which lasted for - several days and nights. The night continued so dark that the people - and animals were not able to see to go about, so all the animals of - the animal kingdom held a council and decided to devour the moon, as - it had become a useless planet and would not give them light at night. - The animals journeyed from the earth up to the moon and began a fierce - battle to conquer and devour it and after a long struggle the moon lost - its balance in the heavens and fell earthward. It struck the earth - at Ca-neck on the Klamath River where the waters whirl and rush into - fearful rapids. At the lower terminations of these rapids where there - is a large round depression in the land, on the south and west side - of the river, is the place where the moon is supposed to have struck - the earth when the animals threw it down from the heavens. While the - animals and snakes were wrestling with the moon at Ca-neck it was then - the frog stepped forth and objected, saying that they should not devour - the moon completely, as they would need it to light the world at night - in the future. Listening to the frog’s wise council they all agreed to - allow him to restore the moon to its proper place. So the frog began - at once to gather all the blood of the moon and fuse it together with - its other remnants, and when he had completed the task all the reptiles - and animals rendered their assistance in trying to throw the moon - back into the heavens so it would shine again. The great multitude of - animals became exhausted in their mighty efforts as they could not even - move it from its resting place on earth. They were all so tired that - they were about ready to give it up in despair, when the little ant - (hah-pooth) came forward and suggested that he was able to do it. The - multitude roared with laughter at the ant and taunted him with jeers, - saying: “you little hah-pooth, what can a little insignificant thing - like you do with the great big moon?” However, the little ant saw the - opportunity to show his power of great strength, even<span class="pagenum" id="Page_211">211</span> if he was little - and rushed in among the crowd and made his way right under the moon, - the moon began at once to raise from the earth, and with one mighty - effort the little hah-pooth threw the moon back into the heavens where - it has ever since remained.</p> - - <p>The Klamath Indians always remark when the moon is full, that the dark - place on its face (known to the white man as the “man in the moon”) is - the frog in the moon. Whenever there is an eclipse of the moon it is - said that a huge frog is trying to swallow the moon.</p> - - <h3>THE ACORN.</h3> - - <p>Many years ago several families were out camping in the Fall, in the - last part of October or November gathering acorns for food. (When the - families get all fixed up in their acorn camps all go forth to pick the - acorns each day as they drop from the tree, using the large baskets to - put them in and carry to camp, in the evening when all have gathered - at the camp house and the evening meal is over, all the family men, - women and children take their places and commence taking the hulls off - so as to get the meat or kernel out. This is done by the teeth and it - is wonderful how expert we become at it, and it is seldom a kernel is - mashed or bruised. These kernels are nearly always in halves, sometimes - in three pieces and once in a great while there will be four pieces, - and to find one that is divided into four pieces just as it grew in the - shell is not a common occurrence. There is on the inside of the outer - shell a very thin skin that covers the kernel or meat of the acorn.) - There was a young Indian girl out with her basket picking acorns, and - as she went along with her basket picking up acorns she would as often - as she could, place some in her mouth and crack the hull and take the - kernel out and put it in the basket with the ones that were not hulled. - As she was going along she happened to open one where the kernel was - in four parts which at once became very amusing to her, so she set her - basket down and on taking a look at it she took the outer hull off - and made a neat little cradle out of it, then she took the inner skin - part and made a nice set of baby clothes, after she did this she took - the whole of the kernel and covered with the clothes and placed it in - the cradle<span class="pagenum" id="Page_212">212</span> that she had made of the hull. After all was finished she - looked at it and then put it in the hollow of an oak tree and went - on picking her acorns until time to go back to the camp house. When - it came time for them all to return to their homes she had forgotten - what she had done. One day while she was preparing some acorn flour - she heard a noise behind her, some one saying mother, mother, and on - looking behind her she beheld a little boy and as soon as she saw him - she knew that he was formed from the acorn that she had fixed and left - in the hollow oak tree. She raised the Sa-quan or pestle in her hand - and tried to catch the boy but he ran from her and she followed after - him and the race kept up until the boy got to the edge of the ocean, - where there was a man in a boat, so the boy jumped into the boat, the - man pushed the boat off and together they started out to sea, and had - got well out when the girl arrived at the sea-shore, she hurled the - stone pestle at them and it fell into the sea and the top of it stuck - up and is there to this day.</p> - - <p>Any Indian will tell his white brother this story as a true part to - their religion, as calmly and seriously as if it was the truth and - perhaps some of the lower class really believe it, yet it is only a - fairy tale.</p> - - <p>This is the rock that sits out in the ocean some eight or ten miles - from the land, at the present time from Orick or the mouth of Redwood - Creek. This rock the white man calls Redding Rock, the Klamath Indians - call it Sa-quan-ow. The true facts concerning this rock are told in a - preceding chapter.</p> - - <h3>THE BLUE JAY.</h3> - - <p>There was an old mother deer making mush for her family’s breakfast - one morning and while she was cooking it she broke her leg and she - then allowed the marrow from the bone to run into the mush as she - stirred it. This made the mush very palatable and oily. The Blue Jay - who happened along at the time, watched the deer cooking the mush and - saw her break her leg and mix the marrow fat with the mush and when the - mush was cooked the Blue Jay tasted it and found it very delicious. - That day when the Blue Jay went home she decided she would make her - acorn mush in the same way, so after fixing her mush she broke her leg - to get the marrow which she stirred into the<span class="pagenum" id="Page_213">213</span> mush, but to her great - disappointment the substance she took from her leg was not oil but - blood and when she saw how bloody it made her mush and which spoiled - it, she became very mad for being so simple, so she at once turned upon - herself and plucked out all her tail feather and stuck them in the top - of her head and ever after the Blue Jay has worn a top-knot of feathers - on the head.</p> - - <h3>THE MOURNFUL COO OF THE DOVE.</h3> - - <p>The Dove (Ah-row-wee) since the deluge of the world has been considered - by the Klamath Indians as the sacred bird. They carry the symbol of the - dove in their ceremonial worship in the sacred lodge, and worship the - bird as divine. Around this little bird is woven a pathetic tale of why - he coos so much and always seems so sorrowful.</p> - - <p>Long ago a family of doves made their home and nesting place on a - level bench of land, about half a mile up from the Pec-wan village - on the north-east side. On this bench-like piece of land on the hill - side stood a very large live oak tree and close by the vicinity of - this tree is a small spring of water which gushes forth, the rest of - the flat being covered with grasses. In a little sheltered cove of - this flat the Doves would make their nests and rear their families. - When the baby doves grew strong and large enough to fly they would - all fly up into the live oak tree. There they would hide among the - branches when danger was near and all the families would roost among - the branches of the trees every night. At this time there was a - handsome young male Dove who announced his intentions of taking a trip - up the river to Weitchpec, and while visiting among friends went with - shiftless companions who taught him how to play Indian cards, which - are made of small sticks and called pair-cauk, and the game wah-choo. - The game became so fascinating that he spent the remainder of his - time gambling and did not realize that he had left a sick grandmother - at home and that she wished him to come back home at once. He was so - deeply interested in the game that he did not take any heed of the - message and continued to play cards. Later he received a message that - his Grandmother was dead, but in the revelry of the game it seemed to - him but<span class="pagenum" id="Page_214">214</span> folly and played on, not heeding the words of the messenger - who kept repeating the words that his grandmother was dead until he - succeeded in diverting the attention of the youthful gambler. The - young gambler looked up sadly from his cards and said, “I will now - shuffle the cards again and again, yes, shuffle them again and again. - My grandmother is dead, and to let the world know that I mourn her loss - deeply, I will coo among the lonesome bushes the mournful coo of a - broken heart, the piteous coo of a grief that knows no ending while I - live.”</p> - - <p>The beautiful moral of this story is to teach and impress upon the - minds of the children that they should not drift into shiftless ways, - neglecting to respect and cherish their grandmothers and to love - them as dearly as their own mothers and even more in respect to old - age. Indian mothers repeat the story to their children and mourn as - the doves, by repeating the words: Wee-poo-poo, wee-poo-poo-poo-poo, - whee-whee-whee-poo-poo. Thus illustrating that they might become very - sad and mournful by not being kind and thoughtful to the aged, and - making their sunset years bright and cheerful.</p> - - <p>I could give enough of these Fairy Stories to make a book. All classes - of my people, can on meeting his white brother sit down and tell him - these Fairy tales, as a part of our religion, with a twinkle in his - eye, and let him pass on. Some of our fairy stories are partly founded - on truth and then carried off into an imaginary sense, so as to make - them long.</p> - - <div class="center large mt5"><b>THE END.</b></div> - - <div class="transnote mt5"> - <div class="large center"><b>Transcriber’s Notes:</b></div> - <ul class="spaced"> - <li>Blank pages have been removed.</li> - <li>Obvious typographical errors have been silently corrected; 2 cases - of an upside down ‘e’ were treated as errors, one was just the word - ‘these’, the other had an inverted ‘s’ on the same line.</li> - <li>Variations in hyphenation have been standardized.</li> - </ul> - </div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK TO THE AMERICAN INDIAN ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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