Holakwo'xa was an old man who lived with the people. He was very fat. He had long hair, and spent most of his time picking lice from his head. He seldom spoke to any one. Sometimes he would turn his back to the people, and they could hear the noise of filing. When any one came to see him, he covered up his legs. When they wanted to see his feet, he pulled them under him, and wrapped his robe around himself below the waist, saying, "No, I am afraid you would shoot my feet if I were to show them." Nevertheless some of the people discovered that he was filing his legs and feet. They thought he was demented. At last his legs were as sharp as awls. One night he arose and stabbed all the people in the lodge while they were asleep. A young man who visited the lodge on the following day asked Holakwo'xa how the people had died. He replied that a war-party had killed them. The young man told the people of the neighboring lodge to be watchful, for he thought they might be attacked by Holakwo'xa. That night Holakwo'xa entered their lodge, and, finding that they were not asleep, attacked them by jumping and kicking at them. A fight ensued, and he killed many of the people. The young man, who had armed himself with a large war-knife, attacked Holakwo xa, who tried to kick him. The young man dodged, and Holakwo'xa's foot stuck in the post of the underground lodge. he kicked with his other leg, trying to free himself; but the other leg stuck fast also, for it was very sharp. The young man then slew him, and threw him outside to the dogs.
Some informants relate the end of the story differently. They say Holakwo'xa rushed at the young man and tried to stab him with his foot. The young man hit his leg with his sharp heavy knife, or sword, and cut or broke it at the knee. Then Holakwoxa jumped at him with the other foot, which was also cut off by the youth. Then the boy killed him, and, as some add, decapitated him.
29. THE WOMAN WHO WAS CAPTURED BY A GRIZZLY BEAR.3
This story is told almost word for word like the one collected by me in Similkameen. The scene of the tale, however, is placed in Botani Valley.
30. THE SNAKE-LOVER.
This story is identical with MAFLS 6: 83, with the following modification: --
The woman went underneath a branchy tree growing at the edge of the lake, and, after calling her lover, lay down under the tree. The Snake Man came out of the water and joined her under the tree.
A man fell in love with his younger sister, and she reciprocated his affection. Some of the people prepared to desert the infatuated couple, while others wanted to kill them. Finally they killed the man, and deserted the girl. They carried the body of the youth along.5 After travelling far eastward and crossing many mountains (including the Rocky Mountains), they came to a flat prairie with many lakes. In one of these lakes was an islet, and here they deposited the man's remains. Then they left this place and travelled about a day's journey to a locality farther east or south, where there were low hills, meadows, and Lakes. Here they settled, as the country abounded in game and birds. Buffalo, antelope, and other game were plentiful. The people said to one another, "The girl can never find us here, and she will never find her lover's remains." When the girl realized what had happened, she became distracted with grief. She travelled about many days and nights, not knowing what she was doing. At last, in a dream, she saw the body of her brother on the islet in the lake. In many dreams she received inspiration and advice. She became a shaman, and knew what the people had done and where they had gone. She determined to seek her brother's body. She made clothes and moccasins, and travelled eastward, following the way the people had gone. She lived by shooting and snaring game and by fishing. She often wept as she travelled along, and addressed her brother, "Peqos e eapi.la."6 Her moccasins were worn out. Finally all her clothes and shoes were ragged and patched. When she reached the lake she made a canoe (or raft) and crossed to the islet. Then she treated her brother's body as shamans do, and after four days he came back, to life. They lived together as husband and wife, and had children. After some years a number of people went to the lake where the youth's body had been deposited, and there they found him living with his sister. They were afraid, and moved farther to the east or south, in order not to be near the brother and sister. The latter continued to live at this place; and their descendants are said to live there now, east of the Rocky Mountains.7 None of the other people returned to their original home. Therefore the Thompson say that they have relatives east of the Rocky Mountains.
1 The name appears to be derived from the words meaning "to file" or "filed" and "foot" or "leg."
2 Thompson JE 8 : 269; Assiniboine PaAM 4 : 118, 184, 186; Arapaho FM 5 : 112, 257; Gros Ventre PaAM 1 : 87; Cheyenne JAFL 13 : 169.
3 See p. 90.
4 Chief TetlenI'tsa, who related the story, said he had forgotten many of the details although he had often heard it told at length years ago by some of the very old people.
5 Some informants say they took the brother along, and, when they reached the lake with the islet, they killed him, and left his body on the islet, saying, "She will never find him here."
6 These words seem to express admiration and tenderness. The narrator was uncertain as to their meaning. Peqo's may possibly mean "white face," also "dentalia" and ea'pi.la may be related to a'pa, a form of address.
7 The narrator said, "Probably somewhere in the present countries of the Blackfoot or the Cree."
