Traditions of the Thompson River Indians (cont.)
Notes.
147. Means "place of crossing the river," called by the whites Kanaka Baturns is on the borders of the Nlak·apamux'o'e and Uta'mqt. Below this place, in Uta'mqt country, no kokwe'la grows; but above this place it grows, and more and more plentiful eastward towards the Shuswap country.
148. Compare F. Boas, Sagen, etc. p. 16.
149. The expressions "wîkai?'" and "mîsai?'" are derived from Nlaka’pamux, words meaning "open" and "close;" "tcilx" means "house" in ordinary Nlaka'pamux.
150. Almost all the Indian cellars open from the top, and have no doors in the ordinary sense of the word. They are closed by means of lids or poles.
151. More correctly "out-of-way place." The Indian cellars, being circular, have no corners, properly speaking.
152. It is said that the Bush-tailed Rat's wife was some kind of a mouse. Some say that she was the Short-tailed Mouse.
153. I have not been able to learn definitely who this man was. Some Indians say that they do not know for certain, but think that it must have been like Coyote, or one of his sons, perhaps Kokwe'la.
154. Ski'mäist : literally "chipped stone," or perhaps "thrown stone," a large arrow-head, those said to be fired by the thunder.
155. Compare Shuswap, p. 1.
156. At one time I was of the opinion that "The Old Man," or "Chief" of Nlaka'pamux mythology, was of recent origin, their ideas and first knowledge of whom had been probably gained from the missionaries who, upwards of sixty years ago or more, had formed missions on the American side amongst the Nez Perces and other tribes; but from this and similar stories, and other information I have since obtained, I am now inclined to think that he is a personage belonging to their ancient mythology, and not the God of the whites. He is variously designated, as "The Old Man," "The Chief," "The Great Chief," and "The Big Mystery." He is always represented as an old man, gifted in magic above the power of others; in fact, a kind of superior being. He was also a creator and transformer like the Coyote, and, like him, is expected to return, and to bring good and happy days for the Indians. So far as I can learn, he was not made an object of prayer, and, like the Coyote, was not held in particular reverence.
157. The Indians say that no one knows the location of the Coyote's house ; but it is supposed by some to be in high mountains where there are glaciers. He is said to pass most of his time warming himself at his log fire, first on one side, then on the other; and when he rolls over, the weather turns cold. When it turns cold weather, the Indians often say, "The dog of a coyote has rolled over," and consider it unlucky to mention his name during moderate weather in the winter-time, as this might induce him to turn over.
158. Some Indians say that the Old Man now resides in the upper world which Nli'ksentem (see p. 21) visited, and that he is the maker of rain and snow which descends from the upper regions. Every time the Old Man scratches his backside it rains or snows. Some, again, say that when he urinates it rains, while others claim that it also rains when the Coyote urinates. Other Indians assert that the Old Man lives in the higher mountains, where he makes rain and snow, and also loud noises. Therefore the Indians do not like to go to the top of a very high mountain.
159. Some say that the Old Man and the Coyote will come back together at some future period, and will work wonders again on the earth. They will at first appear walking and surrounded with clouds of tobacco-smoke. Others say that they will eventually bring back the Indian dead from the land of shades, but probably will first come themselves and arrange the earth for their reception.
160.-179. Error in Publication [Notes not in text]
