Traditions of the Thompson River Indians (cont.)
197. Some say that the Skunk defecated, and turned his excrement into a boy, whom he ordered to say, when asked, " I am the Skunk's little Shuswap slave." But as the boy always answered, " I am the Skunk's excrement," the Skunk got wroth, and pounded the boy up into a shapeless mass. It is said that he turned his excrement into a boy four different times, but with like result.
198. Full version: And then her abdomen, saying, "And he was hit here." Postremo genitalibus tactis dixit eum ibi vulneratum. Simul eam digito urgens ; "Attat" inquit "casu non consilio digitus intravit."
199. It seems that the Skunk's brothers were the first to use this plant for such a purpose; however that may be, the Indians always use it to take away the smell of a skunk from clothes.
200. Some, when narrating the story, say, instead, that the Skunk disappeared, and was not seen by his brothers again; and that he was changed to an animal by "'The Old Man " at the time of the transformation, when most of the birds and animals were transformed.
201. Compare Comox, p. 72; Kwakiutl, p. 158. Page 60, § 1. Comox, p. 72; Kwakiutl, p. 159; Tsimshian, p. 277; Tlingit, p. 314.
202. Some Indians say that the log was likely kindled by Sisiusxi'n (the Coyote's youngest son) for the purpose of giving fire to the people in the neighborhood.
203. The place so named is the top of the lowest terrace of the mountain immediately back of Spences Bridge, on the north side of Thompson River, and overlooks the valley. It is almost entirely covered with sage-brush at the present day, and devoid of trees. The name of the place is derived from this story, viz, "buried or threw dirt on one another grizzly bear." It is also sometimes called Lkwotwau'xus Coxcu'x ("fought one another grizzly bear ").
204. The chipmunk's cry sounds somewhat like tcîx·a. Its cry is also likened to sounds made by a fire when fresh wood is thrown on it. Ma'a is also similar to a cry made by chipmunks, and is likened to the Indian word mama, meaning "light."
205. Bears make a noise somewhat similar to the sound of this word, which is likened to the Indian word Lîplî'pt or Lûplû'pt meaning "dark."
206. Some Indians say that the fire was probably extinguished, and that the log was covered over with earth by the grizzly after he had chased the chipmunk away, or, as an alternative, suggests that the fire must have burned out, as there are no signs nowadays indicative of such an occurrence having taken place.
207. I cannot learn exactly what the medicine consisted of, but some Indians say that it consisted of herbs boiled in water. The medicine in one kettle was composed of Pûskaê'lp and that in another kettle of Tsalsaê'lp.
208. The Indians assert that it is on account of the connection between the dog and the woman, as evidenced by the above story, that the dog is bad "medicine" for women at the present day. If a dog urinated on any article belonging to a woman, it was at once thrown away. At the present day it is considered very unlucky for a dog to urinate on any article of use or value. If it should urinate on any wood or bark, the people will not burn it. If on any weapon, it was considered contaminating, like a woman's touch, and the hunter often threw the weapon away as being unfit for further service.
Another version of this story begins as follows: The girl's mother found her in the act of having relations with a dog, and, going home, informed her father, who thereupon killed the dog and threw its body into the river. The next day the girl looked everywhere for the dog, but could not find it. While she was absent, her father called the people together and told them of his shame; so the people all left their houses and went to Beta'ni, thus deserting the girl. (The rest as above.)
