Traditions of the Thompson River Indians (cont.)
260. Compare Kwakiutl in Rep. U. S. National Museum, 1895, p. 680. Explanation of the peculiarities of various tribes; see Chinook, p. 21.
261. The staff used was that called tikwi'lten, which is the name applied to the very long shafts of some fish spears (fifteen to twenty or even twenty five feet or more in length).
262. In telling the story, some say that it was doubtful whether Ntcî’mka took the boy from the Okanagan or from the Shuswap.
263. Tsotcowa'ux, meaning "the creeks," which is the name of a creek which flows into Thompson River, on its southeast side, about nine miles above Lytton, and which was formerly a favorite resort for the men of the Nlak·apamux'o'e when training.
264. Some add that the boy was so proficient that he could see the "edges of the world," and could also run and jump quicker than a person could look. "Magic," here as elsewhere throughout these stories, is my translation for the Nlak·a'pamux word xaha', haxa', or haha', which means anything magical, mysterious, supernatural, wonderful, awe-inspiring, or beyond the understanding of the ordinary individual. Xaha' tik Lo'sqa'yux means "an Indian versed in ' mystery,’ 'medicine,' or magic." xahaoi'mux is a place which is mysterious, or in which some "mystery" or supernatural influence or being dwells. xahastê'm means " to regard with mysterious awe or care."
265. Perhaps a "medicine-pipe," as amongst the Eastern Indians. It is described as "mystery," the same as a medicine-man's pipe.
266. The peak he alighted on is that called Amoten, one of the Snow Mountains, on the west side of Fraser River, near Lytton.
267. A number of little hills and hollows are pointed out as the place where this wrestling-match took place, and which are said to have been made at this time by Ntcî’mka and his antagonist in their struggles.
268. In telling this part of the story, some say that his right arm was thrown to the zaxtci'nemux (tribal division of the Shuswaps, adjoining the Nkamtci'nemux) ; therefore they became expert warriors. The lungs and entrails were thrown to the Uta'mqt. Afterwards it was noticed that his head had been overlooked, and Ntcî’mka said that it should remain to mark the spot, and it is to be seen at the present day in the shape of a large round bowlder. Others say that the several parts of his body were thrown respectively to Uta'mqt (southward), Ha'apten (the place of sunset, or west), Nku'kema (northward), and Putlemtem (place of coming forth, or east).
269. Some add that he was of large stature, and of a blue color.
270. A rocky mountain about a mile and a half west of Spences Bridge. See
story of the Qoa’qlqal causing the flood, p. 43.
271. Lower Beta'ni valley.
272. Some say they were not Shuswap of Kamloops, but were xaha' (" mysterious persons, supernatural beings").
273. Some say that they made a canoe before starting.
274. Some say that they went over a river first, before going over the lake. As they proceeded, it grew darker and darker ; then afterwards, as they neared their destination, it grew lighter and lighter.
275. Some say that both brothers entered.
276. A place on the upper Nicola river. Near by is a small Indian village.
