Two Transformers, Sesulia'n and Seku'lia, came down the Fraser River from the Shuswap country. They were good men, and taught the people many arts. They transformed those who were proud while they helped those who were grateful for advice and instruction. They reached Styne Creek2at dusk. A number of people were living in an underground lodge just north of the creek, and their dogs began to howl3 when the Transformers approached. A man went out to see who was coming. When he saw the Transformers, he made fun of them. Therefore they transformed him, the house, and the people into stone.
2. SESULIA'N AND SEKU'LIA.1
(From Spences Bridge.)
[a[A Fragment.]When leaving this place, Sesulia'n left the mark of his right foot on a stone, and a little farther down the river Seku'lia left the mark of his left foot. Both these impressions of human feet may still be seen in the woods near Styne.4
The Transformers taught people how to make tools and implements. They carried patterns drawn on hide of every object that people use. They taught people how to make fire-drills, how to cook, how to work stone, flake arrow-heads and spears, how to make knives and harpoons.
When they reached the Fraser Canyon, near Spuzzum, they saw that the river was full of salmon, which were ascending the stream. Across the river they saw a man trying to catch salmon. He had a long rope of cedar-bark fastened around the waist of a boy whom he lowered down over the cliff to the river, where the boy tried to catch the salmon with his hands. They watched, and saw that he was unable to catch any. After a while the man pulled the boy up, and the two sat down on the ground to rest. The man thought, "If only somebody would teach us how to catch these fish! Then we should have plenty to eat." The Transformers held up their hands above their heads, the palms turned towards the man, and at once he saw them and understood them. One of the Transformers held up a pattern, and at once the man understood it and copied it. It represented bark twine, and he at once made some twine. Then the Transformer held up another pattern, and the man understood it. He made a bag-net. The Transformer held up another pattern, and the man knew at once how to make the hoop for his dip-net. When the net was finished, he wondered what he was to do with it. The Transformer showed him how to catch salmon and how to cook and cure it.5
The Transformers went on to the boundary of the Lower Fraser tribe, and returned up the river to the Thompson tribe. Later on they left the country and disappeared. It is said that they travelled through other countries to the east, teaching the people their arts. It is believed they will accompany Coyote when he returns. Then there will be great changes on the earth, and many people will die. Everything that is evil will be destroyed.
3. QWA'QTQWETL and KOKWE'LA.
(From the Upper and Lower Thompson Indians.)The story begins with the tale of the Black and Grizzly Bears.6 The Fisher was the husband of the Bear women, and they all lived in Botani Valley. After killing the Grizzly cubs, the Black Bear cubs escaped to Lytton, and were taken across by their grandfather Kwone'kwa7 to the west side of Fraser River. The sturgeon took the last bite out of the pursuing Grizzly Bear. The Black Bear cubs disappeared, and are supposed to have gone to the Lillooet country. Afterwards they attained magical powers and travelled all over the world. They became known as "the Qwa'qtqwetl8 brothers" (from the name of the youngest one), instead of "the Black Bear children." Qwa'qtqwetl, the youngest one, was always carried by his brothers on their backs; according to others, in a basket.9 They must have gone down from the Lillooet country to the coast by way of the Lower Fraser River; for they came into the Thompson country from the coast, and travelled up river.10
At this time there lived in the Thompson country a man generally called "Kokwe'la," or "Kokwe'la's son."11 He was also a Transformer, endowed with magic. Like the Qwa'qtqwetl, he originated in the interior. He was a native of Botani Valley. He was angry at his mother because she had not told him truly who his father was. After he had questioned in vain trees, stones, and water, a bird told him. Then he questioned the kokwe'la-root, which confirmed what the bird had said. As a warning to liars, he transformed his mother into a stone, which may be seen near Lytton. He said, "Henceforth women may not have intercourse with roots, nor bear children to them."
1 The meaning of these names is unknown. The narrator, chief of the Spences Bridge band, said he had forgotten the greater part of this story. It was best known to some of the Lytton people, and he had heard two or three different versions. It is a very o1d story. [These names may be distortions of the French Jesus Christ.-F. B.]
2 On the west side of Fraser River, a little above Lytton.
3 The old breed of Indian dogs did not bark.
4 The narrator said he had seen these rocks. They looked as if they had been mud or clay at one time, and had hardened in stone. The marks of the feet were plain.
5 RBAE 31 : 605 (No. 65)
6 See RBAE 31 : 586.
7 Perhaps derived from nie'ko ("to cross a river"). Kwone'kwa is said to have been one of the ancestors of the Lytton people. He made canoes, and transported people across the Fraser and Thompson Rivers. He is called "the grandfather of the 'real Thompson Indians,'" and, according to some informants, was the first man who made canoes. By some Indians he is considered as an historic rather than a mythological personage. -- See JE 8 : 318.
8 This name is often pronounced Qwo'qtqwetlm, and appears to mean "smiling" rather then 'benign face," as given by Hill-Tout (FL 1899 :195). It appears to be a diminutive frequentative form of s'qoi'tl ("smiling").
9 RBAE 31 : 588 (No. 11).
10 RBAE 31 : 588 (No. 4).
11 RBAE 31 : 615 (No. 1).
