THE NATIVE RACES OF OLD WALLA WALLA COUNTY

Any history of any part of America would be incomplete without some view of the aborigines. Such a view is due to them, as well as to the accuracy of statement and the philosophical perspectives of history. Such a view is required also by justice to the natives themselves. The ever westward movement of American settlement has been marked by trails of blood and fire. Warfare has set its red stains upon nearly every region wrested from barbarism to civilization. This has been in many cases due to flagrant wrong, greed, and lust by the civilized man. It has been due also to savage cruelty by the barbarian. Perhaps more than to wrong by either party, it has been due to that great, unexplained and unexplainable tragedy of human history, the inability of either party to comprehend the viewpoint of the other. And yet, most of all, it has been due to that inevitable and remorseless evolution of all life by which one race of plants, animals, and human beings progresses by the extermination of others. Perhaps the philosophical mind, while viewing with pity the sufferings and with reprobation the crimes and irrational treatment forced upon the natives by the civilized race, and while viewing with equal horror the atrocities by which the losers in the inevitable struggle sought to maintain themselves—if to such a philosophical mind comes the question who was to blame for all this seemingly needless woe—must answer that the universe is mainly to blame, and we have not yet reached the point to explain the universe.

We have found in the preceding chapter and shall find in succeeding chapters frequent occasion to refer to events in connection with Indians. Our aim in this chapter is rather to give an outline of locations of different tribes, to sketch briefly some of their traits as illustrated in their myths and customs, and to state the chief published sources of our knowledge in regard to these myths and customs. The history of Indian wars, which also includes other incidental matter about them, will be found in the last chapter of Part One of this volume.

The literature of Indian life is voluminous. Practically all the early explorers from Lewis and Clark down devoted large space to the natives. The pioneer settlers knew them individually and some of them derived much matter of general value which has been preserved in brief newspaper articles or handed down in story and tradition. Out of this vast mass a few writers have formed groups of topics which serve well for those generalizations which a bird's-eye view like this must be content to take. Foremost among the writers dealing with the subject in a large way is Hubert Howe Bancroft. Although his great work on the history of the Pacific Coast has been severely and sometimes justly censured, yet it must be granted that, as a vast compendium of matter dealing with the subject, it is monumental and can be turned to with confidence in the authenticity of its sources and in the general accuracy of its statements of fact, even if not always in the breadth of its opinions or the reliability of its judgments.

In Volume One, Chapter Three, of Bancroft's "Native Races," there is generalized grouping of the Columbian native tribes which may well be accepted as a study of ethnology, derived from many observations and records by those early explorers most worthy of credence. These general outlines by the author are supported by numerous citations from those authorities. The Colombians occupied, according to Bancroft, all the vast region west of the Rocky Mountains lying between the Hyperboreans on the north and the Californians on the south. They are divided into certain families and these families into nations, and the nations into tribes. There is naturally much inter-tribal mingling, and yet the national and even tribal peculiarities are preserved with remarkable distinctness. Beginning on the northern coast region around Queen Charlotte Island are the Haidahs. South of them on the coast comes the family of the Nootkas, centered on Vancouver Island. Then comes the family of the Sound Indians, and still farther south that of the Chinooks. Turning to the east side of the Cascades, which more especially interests us, we find on the north the Shushwap family, embracing all the inland tribes of British Columbia south of lat. 52°, 30´. This group includes the Okanogans, Kootenais, and others of the border between British Columbia and Northeastern Washington and Northern Idaho and Northwestern Montana. Then comes the Salish family, in which we find the Spokanes, Flatheads, Pend Oreilles, Kalispels, and others as far south as the Palouse region. There we begin with the family of Sahaptins, the one which particularly concerns us in Old Walla Walla County. Numerous citations in Bancroft's volume indicate that the early explorers and ethnologists did not altogether agree on the subdivisions of this family. It would seem that the groups have been somewhat arbitrarily made, yet there was evidently considerable effort to employ scientific methods by study of affiliations in language, customs, treaty relations, range, and other peculiarities. In general terms it may be said that the different writers pretty nearly agree in finding some six or eight nations, each divided into several tribes. These are the Nez Perces or Chopunnish, the Yakimas, the Palouses, the Walla Wallas, the Cayuses, the Umatillas, the Wascos, and the Klickitats. The tribes are variously grouped. The modern spelling appears in the above list, but there is a bewildering variety in the early books. This is especially true of Palouse and Walla Walla. The former appears under the following forms: Palouse, Paloose, Palus, Peloose, Pelouse, Pavilion, Pavion and Peluse. The word means "Gooseberry," according to Thomas Beall of Lewiston. Our familiar Walla Walla, meaning, according to "Old Bones," the Cayuse chief, the place where the four creeks meet, the Walla Walla, Touchet, Mill Creek, and Dry Creek, appears as Oualla-Oualla (French), Walla Wallapum, Wollow Wollah, Wollaolla, Wolla-walla, Wallawaltz, Walla Walle, Wallah Wallah, Wallahwallah, Wala-Wala, and Wollahwollah. For Umatilla we find Umatallow, Utalla, Utilla, and Emmatilly. Cayuse has as variants, Cailloux, Kayuse, Kayouse, Skyuse, Cajouse, Caagua, Kyoose, and Kyoots. Doctor Whitman's station, now known as Waiilatpu, appears in sundry forms, as Wyeilat, Willetpu, Wailatpui, and Wieletpoo. Some odd names are found in Hunt, "Nouvelles Annales des Voyages," where it is stated that the Sciatogas and Toustchipas live on Canoe River (apparently the Tucanon) and the Euotalla (perhaps the Touchet), and the Akaitchis "sur le Big-River," i. e., the Columbia. The tribe at the junction of the Columbia and Snake was the Sokulks, apparently a branch of the Walla Wallas. It would seem that the Cayuses occupied mainly the middle Walla Walla region including Mill Creek, the Umatilla, the upper Walla Walla, and across the high lands to the Umatilla River, while the Walla Wallas were from the vicinity of the junction of Dry Creek, the Touchet, and the Walla Walla River to its mouth. It appears that the most of the region now composing Columbia, Garfield, and Asotin counties was occupied by Nez Perces. All the tribes were more or less on the move all the time, to mountains, plains, and rivers, according to the season and variations in the food supply. The Sahaptin family seem to have been in general of the best grade of Indians. Lewis and Clark found the Nez Perces a noble, dignified and honest race, though they say that they were close and reserved in bargaining. Generally speaking, the inland Indians were far superior in physique and in mental capacity to those of the Sound or the lower Columbia. Townsend in his "Narrative" goes so far as to say that the Nez Perces and Cayuses were almost universally fine-looking, robust men. He compares one of the latter with the Apollo Belvedere. Gairdner says that the Walla Wallas were generally powerful men, at least six feet high, and the Cayuses were still stouter and more athletic. Others remarked that very handsome young girls were often seen among the Walla Wallas. With them doubtless, as with other Indians, the drudgery of their lives and their early child-bearing made them prematurely old and they soon lost their beauty.

There seems to have been much variation among these natives as to personal habits and morality. The Nez Perces and Cayuses are almost always described as clean, both of body and character. Palmer in his "Journal," says that the Nez Perces were better clad than any others, the Cayuses well clothed, Walla Wallas naked and half-starved. The last statement seems not to correspond with the observations of Lewis and Clark. Wilkes says that "at the Dalles women go nearly naked, for they wear little else than what may be termed a breech-cloth, of buckskin, which is black and filthy with dirt." About the same seems to have been true of the Sokulks. But among the Tushepaws and Nez Perces and Cayuses the men and women often wore long robes of buffalo or elk-skin decorated with beads and sea-shells. Farnham speaks of the Cayuses as the "Imperial tribe of Oregon, claiming jurisdiction over the whole Columbia region."

The chief wealth of the tribes of Old Walla Walla County was in horses. Doctor Tolmie expressed the supposition that horses had come from the southward at no very long time prior to white discovery. It is well known that a prehistoric horse, the hipparion, not larger than a deer, existed in Oregon. Remains of that creature have been found in the John Day Basin. But there is no evidence that there was a native horse among the Indians of Oregon. Their "Cayuse horses," to all indications, came from the horses of California, and they, in turn were the offspring of the horses brought to Mexico and Southern California by the Spanish conquerors. At the time of the advent of the whites, horses existed in immense numbers all through the Columbia Valley. It was not uncommon for a Walla Walla, Umatilla, Cayuse, or Nez PercÉ chief to have bands of hundreds, even thousands. Canoes were a highly esteemed possession of the Indians on the navigable rivers, and they had acquired marvelous skill in handling them. The lower Columbia Indians spent so much time curled up in canoes that they were distorted and inferior in physique to the "bunch-grass Indians."

Like all barbarian people the Indians of the Columbia Valley were next door to starvation a good part of the time. They gorged themselves when food was plentiful, and thus were in distress when the bounty of Nature failed, for there was no accumulated store as under civilized conditions. Their food consisted of deer, elk, and other game, in which the whole Blue Mountain country with the adjoining plains abounded, and of salmon and sturgeon which they obtained in the Columbia and Snake rivers by spearing and by ingenious weirs. They also obtained an abundance of vegetable food from the camas and couse which were common, and in fact still are in this region. Rather curiously, considering the fertility of this Walla Walla County, there are very few wild berries, nuts, or fruits. The huckleberry is practically the only berry in large quantities and wild cherries the only kind of wild fruit.

Such were the physical conditions, hastily sketched, of the natives of Old Walla Walla County. Their mental and moral characteristics may be derived in a degree from the events narrated in the pages which follow. In their best estate they were faithful, patient, hospitable, and generous. In their worst estate, in which the whites more usually found them, they seemed vindictive, suspicious, cruel, and remorseless. Too many cases of the former type occurred to justify any sweeping condemnation. One of the finest examples of Indian character in its better light is shown by an event in this region narrated by Ross Cox in his "Adventures on the Columbia River." The party of trappers of the Northwestern Fur Company, of which Cox was one, was on its way from Astoria to "Oakinagan," as he calls it—a company of sixty-four in eight canoes. When at a point in the Columbia about equidistant between the mouth of the "Wallah Wallah" and that of the Lewis (Snake), a number of canoes filled with natives bore down upon their squadron, apparently without hostile design. But within a few minutes the Indians evinced the purpose of seizing the canoes of the whites and plundering them by violence. It was soon give and take, and arrows began to fly. Pretty soon one of the company, McDonald, seeing an Indian just at the point of letting fly an arrow at him, fired and killed the Indian. A struggle ensued, but the whites broke loose and defended themselves sufficiently to reach an island, which must have been the one nearly opposite the present Two Rivers. It was a gloomy prospect. Cox says that they had pretty nearly given up hope of escaping, and had written farewell notes which they hoped might reach their friends. It was a dark, gloomy night in November, with a drizzling rain. During the night the party saw signal fires on the shore to the northwest, followed by others to east and west. Soon after a large band of ravens passed over, the fluttering of whose wings they could hear. This had a most depressing effect on the superstitious Canadians, and one of them declared that the appearance of ravens at night was an infallible sign of approaching death. Mr. Keith, one of the Scotchmen, seeing the gloomy state of their minds and wishing to forestall the effect, instantly joined the conversation, declaring that while there was such a general fear of a night flight of ravens, yet it never worked disaster unless the flight was accompanied by croaking. But when ravens passed over without croaking, they were a harbinger of good news. Much relieved, the Canadians regained their nerve and shouted out, "you are right, you are right! Courage! There is no danger!" The beleaguered band on their dismal retreat waited for the dawn, making all preparations for resistance to the death. Early in the morning the party crossed to the north bank of the river, and there waited developments. A large force of Indians soon appeared, well armed, and yet ready for a parley. The whites sent forward their interpreter, Michel, to indicate their willingness to parley. A group of thirty or forty of the relatives of the dead Indians advanced chanting a death song, which, as they afterwards learned, was about as follows: "Rest, brothers, rest! You will be avenged. The tears of your widows shall cease to flow, when they behold the blood of your murderers; and your young children shall leap and sing with joy, on seeing their scalps. Rest, brothers, in peace; we shall have blood."

The events which followed this lugubrious song cannot be better told than by following the vivid narrative of Cox:

"They took up their position in the center; and the whole party then formed themselves into an extended crescent. Among them were natives of the Chimnapum, Yackaman, Sokulk, and Wallah Wallah tribes. Their language is nearly the same; but they are under separate chiefs, and in time of war always unite against the Shoshone or Snake Indians, a powerful nation, who inhabit the plains to the southward.

"From Chili to Athabasca, and from Nootka to the Labrador, there is an indescribable coldness about an American savage that checks familiarity. He is a stranger to our hopes, our fears, our joys, or our sorrows; his eyes are seldom moistened by a tear, or his features relaxed by a smile; and whether he basks beneath a vertical sun on the burning plains of the Amazonia, or freezes in eternal winter on the ice-bound shores of the Arctic Ocean, the same piercing black eyes, and stern immobility of countenance, equally set at naught the skill of the physiognomist.

"On the present occasion, their painted skin, cut hair, and naked bodies, imparted to their appearance a degree of ferocity from which we boded no good result. They remained stationary for some time and preserved a profound silence.

"Messrs. Keith, Stewart, LaRocque, and the interpreter, at length advanced about midway between both parties unarmed, and demanded to speak with them; upon which two chiefs, accompanied by six of the mourners, proceeded to join them. Mr. Keith offered them the calumet of peace, which they refused to accept, in a manner at once cold and repulsive.

"Michel was thereupon ordered to tell them that, as we had always been on good terms with them, we regretted much that the late unfortunate circumstance had occurred to disturb our friendly intercourse; but that as we were anxious to restore harmony, and to forget what had passed, we were now willing to compensate the relations of the deceased for the loss they had sustained.

"They inquired what kind of compensation was intended; and on being informed that it consisted of two suits of chief's clothes, with blankets, tobacco, and ornaments for the women, etc., it was indignantly refused; and their spokesman stated that no discussion could be entered into until two white men (one of whom should be the big red-headed chief) were delivered to them to be sacrificed, according to their law, to the spirits of the departed warriors.

"Every eye turned on McDonald, who on hearing the demand, 'grinned horribly a ghastly smile'; and who, but for our interposition, would on the spot have chastised the insolence of the speaker. The men were horrified, and 'fear and trembling' became visible in their countenances, until Mr. Keith, who had observed these symptoms of terror, promptly restored their confidence, by telling them that such an ignominious demand should never be complied with.

"He then addressed the Indians in a calm, firm voice, and told them that no consideration whatever should induce him to deliver a white man to their vengeance; that they had been the original aggressors, and in their unjustifiable attempt to seize by force our property, the deceased had lost their lives; that he was willing to believe the attack was unpremeditated, and under that impression he had made the offer of compensation. He assured them that he preferred their friendship to their enmity; but that, if unfortunately they were not actuated by the same feelings, the white men would not, however deeply they might lament it, shrink from the contest. At the same time he reminded them of our superiority in arms and ammunition; and that for every man belonging to our party who might fall, ten of their friends at least would suffer; and concluded by requesting them calmly to weigh and consider all these matters, and to bear in recollection that upon the result of their deliberation would in a great measure depend whether white men would remain in their country or quit it forever.

"The interpreter having repeated the above, a violent debate took place among the principal natives. One party advised the demand for the two white men to be withdrawn, and to ask in their place a greater quantity of goods and ammunition; while the other, which was by far the most numerous, and to which all the relatives of the deceased belonged, opposed all compromise, unaccompanied by the delivery of the victims.

"The arguments and threats of the latter gradually thinned the ranks of the more moderate; and Michel told Mr. Keith that he was afraid an accommodation was impossible. Orders were thereupon issued to prepare for action, and the men were told, when they received from Mr. Keith the signal, to be certain that each shot should tell.

"In the meantime a number of the natives had withdrawn some distance from the scene of deliberation, and from their fierce and threatening looks, joined to occasional whispers, we momentarily expected they would commence an attack.

"A few of their speakers still lingered, anxious for peace; but their feeble efforts were unavailing when opposed to the more powerful influence of the hostile party, who repeatedly called on them to retire, and allow the white men to proceed on their journey as well as they could. All but two chiefs and an elderly man, who had taken an active part in the debate, obeyed the call, and they remained for some time apparently undecided what course to adopt.

"From this group our eyes glanced to an extended line of the enemy who were forming behind them; and from their motions it became evident that their intention was to outflank us. We therefore changed our position, and formed our men into single files, each man about three feet from his comrade. The friendly natives began to fall back slowly towards their companions, most of whom had already concealed themselves behind large stones, tufts of wormwood, and furze bushes, from which they could have taken a more deadly aim; and Messrs. Keith and Stewart, who had now abandoned all hopes of an amicable termination, called for their arms.

"An awful pause ensued, when our attention was arrested by the loud tramping of horses, and immediately after twelve mounted warriors dashed into the space between the two parties, where they halted and dismounted. They were headed by a young chief, of fine figure, who instantly ran up to Mr. Keith, to whom he presented his hand in the most friendly manner, which example was followed by his companions. He then commanded our enemies to quit their places of concealment, and to appear before him. His orders were promptly obeyed; and having made himself acquainted with the circumstances that led to the deaths of the two Indians, and our efforts towards effecting a reconciliation, he addressed them in a speech of considerable length, of which the following is a brief sketch:

"'Friends and relations! Three snows only have passed over our heads since we were a poor miserable people. Our enemies, the Shoshones, during the summer stole our horses, by which we were prevented from hunting, and drove us from the banks of the river, so that we could not get fish. In winter they burned our lodges by night; they killed our relations; they treated our wives and daughters like dogs, and left us either to die from cold or starvation, or become their slaves.'

"'They were numerous and powerful; we were few, and weak. Our hearts were as the hearts of little children; we could not fight like warriors, and were driven like deer about the plains. When the thunders rolled and the rains poured, we had no spot in which we could seek a shelter; no place, save the rocks, whereon we could lay our heads. Is such the case today? No, my relations! it is not. We have driven the Shoshones from our hunting-grounds, on which they dare not now appear, and have regained possession of the lands of our fathers, in which they and their fathers' fathers lie buried. We have horses and provisions in abundance, and can sleep unmolested with our wives and our children, without dreading the midnight attacks of our enemies. Our hearts are great within us, and we are now a nation!'

"'Who then, my friends, have produced this change? The white men. In exchange for our horses and for our furs, they gave us guns and ammunition; then we became strong; we killed many of our enemies, and forced them to fly from our lands. And are we to treat those who have been the cause of this happy change with ingratitude? Never! Never! The white people have never robbed us; and, I ask, why should we attempt to rob them? It was bad, very bad!—and they were right in killing the robbers.' Here symptoms of impatience and dissatisfaction became manifest among a group consisting chiefly of the relations of the deceased; on observing which, he continued in a louder tone: 'Yes! I say they acted right in killing the robbers; and who among you will dare to contradict me?'

LEADING HOTELS OF WALLA WALLA

"'You all know well my father was killed by the enemy, when you all deserted him like cowards; and, while the Great Master of Life spares me, no hostile foot shall again be set on our lands. I know you all; and I know that those who are afraid of their bodies in battle are thieves when they are out of it: but the warrior of the strong arm and the great heart will never rob a friend.' After a short pause, he resumed: 'My friends, the white men are brave and belong to a great nation. They are many moons crossing the great lake in coming from their own country to serve us. If you were foolish enough to attack them, they would kill a great many of you; but suppose you should succeed in destroying all that are now present, what would be the consequence? A greater number would come next year to revenge the death of their relations, and they would annihilate our tribe; or should not that happen, their friends at home, on hearing of their deaths, would say we were a bad and wicked people, and white men would never more come among us. We should then be reduced to our former state of misery and persecution; our ammunition would be quickly expended; our guns would become useless, and we should again be driven from our lands, and the lands of our fathers, to wander like deer and wolves in the midst of the woods and plains. I therefore say the white men must not be injured! They have offered you compensation for the loss of your friends: take it; but, if you should refuse, I tell you to your faces that I will join them with my own band of warriors; and should one white man fall by the arrow of an Indian, that Indian, if he were my brother, with all his family, shall become victims to my vengeance.' Then, raising his voice, he called out, 'Let the Wallah Wallahs, and all who love me, and are fond of the white men, come forth and smoke the pipe of peace!' Upwards of one hundred of our late adversaries obeyed the call, and separated themselves from their allies. The harangue of the youthful chieftain silenced all opposition. The above is but a faint outline of the arguments he made use of, for he spoke upwards of two hours; and Michel confessed himself unable to translate a great portion of his language, particularly when he soared into the wild flights of metaphor, so common among Indians. His delivery was generally bold, graceful, and energetic. Our admiration at the time knew no bounds; and the orators of Greece or Rome when compared with him, dwindled in our estimation into insignificance.

"Through this chief's mediation, the various claimants were in a short time fully satisfied, without the flaming scalp of our Highland hero; after which a circle was formed by our people and the Indians indiscriminately: the white and red chiefs occupied the center, and our return to friendship was ratified by each individual in rotation taking an amicable whiff from the peace-cementing calumet.

"The chieftain whose timely arrival had rescued us from impending destruction was called 'Morning Star.' His age did not exceed twenty-five years. His father had been a chief of great bravery and influence, and had been killed in battle by the Shoshones a few years before. He was succeeded by Morning Star, who, notwithstanding his youth, had performed prodigies of valor. Nineteen scalps decorated the neck of his war horse, the owners of which had been all killed in battle by himself to appease the spirit of his deceased father. He wished to increase the number of his victims to twenty; but the terror inspired by his name, joined to the superiority which his tribe derived by the use of firearms, prevented him from making up the desired complement by banishing the enemy from the banks of the Columbia.[1]

"His handsome features, eagle glance, noble bearing, and majestic person, stamped him one of Nature's own aristocracy; while his bravery in the field, joined to his wisdom in their councils, commanded alike the involuntary homage of the young, and the respect of the old.

"We gave the man who had been wounded in the shoulder a chief's coat; and to the relations of the men who were killed we gave two coats, two blankets, two fathoms of cloth, two spears, forty bullets and powder, with a quantity of trinkets, and two small kettles for their widows. We also distributed nearly half a bale of tobacco among all present, and our youthful deliverer was presented by Mr. Keith with a handsome fowling-piece, and some other valuable articles.

"Four men were then ordered to each canoe, and they proceeded on with the poles; while the remainder, with the passengers, followed by land. We were mixed pell-mell with the natives for several miles: the ground was covered with large stones, small willows, and prickly-pears; and had they been inclined to break the solemn compact into which they had entered, they could have destroyed us with the utmost facility.

"At dusk we bade farewell to the friendly chieftain and his companions, and crossed to the south side, where we encamped, a few miles above Lewis River, and spent the night in tranquillity.

"It may be imagined by some that the part we acted in the foregoing transaction betrayed too great an anxiety for self-preservation; but when it is recollected that we were several hundred miles from any assistance, with a deep and rapid river to ascend by the tedious and laborious process of poling, and that the desultory Cossack mode of fighting in use among the Indians, particularly the horsemen, would have cut us off in piecemeal ere we had advanced three days, it will be seen that, under the circumstances, we could not have acted otherwise."

And now we most turn to another phase of Indian life and character which is most worthy of record, and one in which more than anywhere else they show some of those "touches of nature which make the whole world kin." This is that phase exhibited in myths and superstitions. Here we shall find, as almost nowhere else, that Indians are, after all, very much like other people. In this portion of this chapter the author is incorporating portions of articles written by himself for the American Antiquarian.

Like all primitive men, the Oregon Indians have an extensive mythology. With childlike interest in the stars and moon and sun and fire and water and forests, as well as plants and animal life and their own natures, they have sought out and passed on a wealth of legend and fancy which in its best features is worthy of a place with the exquisite creations of Norse and Hellenic fancy, even with much of the crude and grotesque. Yet it is not easy to secure these legends just as the Indians tell them. In the first place few of the early explorers knew how or cared to draw out the ideas of the first uncontaminated Indians. The early settlers generally had a stupid intolerance in dealing with Indians that made them shut right up like clams and withhold their stock of ideas. Later the missionaries generally inclined to give them the impression that their "heathen" legends and ideas were obstacles to their "salvation," and should be extirpated from their minds. Still further the few that did really get upon a sympathetic footing with them and draw out some of their myths, were likely to get them in fragments and piece them out with Bible stories or other civilized conceptions, and thus the native stories have become adulterated. It is difficult to get the Indians to talk freely, even with those whom they like and trust. Educated Indians seem to be ashamed of their native lore, and will generally avoid talking about it with whites at all, unless under exceptional conditions. Christianized Indians seem to consider the repetition of their old myths a relapse into heathenism, and hence will parry efforts to draw them out. In general, even when civilized, Indians are proud, reserved, suspicious, and on their guard. And with the primal Indians few can make much headway. The investigator must start in indirectly, not manifesting any eagerness, and simply suggest as if by accident some peculiar appearance or incident in sky or trees or water, and let the Indian move on in his own way to empty his own mind, never suspecting any effort by his listener to gather up and tell again his story. And even under the most favoring conditions, one may think he is getting along famously, when suddenly the Indian will pause, glance furtively at the listener, give a moody chuckle, relapse into stony and apathetic silence—that is the end of the tale.

Our stories have been derived mainly from the reports of those who have lived much among the Indians, and who have been able to embrace the rare occasions when, without self-consciousness or even much thought of outsiders, the natives could speak out freely. There is usually no very close way of judging of the accuracy of observation or correctness of report of these investigators, except as their statements are corroborated by others. These stories sometimes conflict, different tribes having quite different versions of certain stories. Then again the Indians have a peculiar habit of "continued stories," by which at the teepee fire one will take up some well known tale and add to it and so make a new story of it, or at least a new conclusion. As with the minstrels and minnesingers of feudal Europe at the tournaments, the best fellow is the one who tells the most thrilling tale.

One confusing condition that often arises with Indian names and stories is that some Indians use a word generically and others use the same word specifically. For instance the native name for Mount Adams, commonly given as "Pahtou," and Mount Rainier or Tacoma, better spelled "Takhoma," as sounded by the Indians, really means any high mountain. A Wasco Indian once told the author that his tribe called Mount Hood, "Pahtou," meaning the big mountain, but that the Indians on the other side of the Columbia River applied the same name to Adams. A very intelligent Puyallup Indian says that the name of the "Great White Mountain" was "Takhoma," with accent and prolonged sound on the second syllable, but that any snow peak was the same, with the second syllable not so prolonged according to height or distance of the peak. Mount St. Helens was also "Takhoma," but with the "ho" not so prolonged. But among some other Indians we find Mount St. Helens known as "Lawailaclough," and with some Mount Hood is known as "Yetsl." Still other names are "Loowit" for St. Helens and "Wiyeast" for Hood. Adams seems to be known to some as "Klickitat." "Koolshan" for Baker, meaning the "Great White Watcher," is one of the most attractive of Indian names and should be preserved. There is "Shuksan" or "The place of the Storm Wind," the only one of the northwestern peaks which has preserved its Indian name. In reference to "Takhoma," a Puyallup woman told the writer that among her people the name meant the "Breast that Feeds," or "The Breast of the Milk White Waters," referring to the glaciers or the white streams that issue from them. On the other hand, Winthrop in "Canoe and Saddle," states that the Indians applied the name "Takhoma" to any high snow peak. Mr. Edwin Eells of Tacoma has written that he derived from Rev. Father Hylebos of the same city the statement that the name "Takhoma" was compounded of "Tah" and "Koma," and that among certain Indians the word "Koma" meant any snow peak, while "Tah" is a superlative. Hence, "Tahkoma" means simply the great peak.

We find something of the same inconsistencies in regard to the Indian names of rivers. Our maps abound with supposed Indian names of rivers and yet an educated Nez PercÉ Indian named Luke, living at Kamiah, Idaho, says that the Indians, at least of that region, had no names of rivers, but only of localities. He told the author that "Kooskooskie," which Lewis and Clark understood to be the name of what we now call the Clearwater, was in reality a repetition of "Koos," their word for water, and they meant merely to say that it was a strong water. On the other hand we find many students of Indian languages who have understood that there were names for the large rivers, even for the Columbia. In the beautiful little book by B. H. Barrows, published and distributed by the Union Pacific Railroad Company, we find the name "Shocatilicum" or "Friendly Water" given as the Chinook name for the Columbia. It is interesting to notice that this same word for "friendly water" appears in Vol. II, of the Lewis and Clark Journal, but with different spelling, in one place being "Shocatilcum" and in another place "Chockalilum." Reverend Father Blanchet is authority for the statement in "Historical Magazine," II, 335, that the Chinook Indians used the name "Yakaitl Wimakl" for the Lower Columbia. A Yakima Indian called William Charley gives "Chewanna" as still another Indian name for the Columbia.

We have many supposed Indian names for God, as "Nekahni," or "Sahale," but Miss Kate McBeth, long a missionary among the Nez Perces, records in her book about them that those Indians had no native name for the deity. Of these Indian myths many deal with the chief God, as "Nekahni," "Sahale," "Dokidatl," "Snoqualm," or "Skomalt," while others have to do with the lesser grade of the supernatural beings, as the Coyote god, variously named "Tallapus," "Speelyi," or "Sinchaleep." Others may treat of "Skallalatoots" (Fairies), "Toomuck," (Devils), or the various forms of "Tomanowas" (magic). A large number of these myths describe the supposed origin of strange features of the natural world, rocks, lakes, whirlpools, winds and waterfalls. Some describe the "animal people," "Watetash," as the Klickitats call them. Some of the best are fire-myths. These myths seem to have been common among all Indians of the Columbia Valley.

In the preceding chapter we have given two of the best Indian myths, that of Wishpoosh and that of the Chinook Wind. We insert here two stories of a very different nature, derived from the same investigator as the two preceding, Dr. G. B. Kuykendall of Pomeroy, Washington.

There is a legend among the Yakima Indians which seems to have the same root in human nature as the beautiful Greek myth of Orpheus and Eurydice, showing the instinctive desire of people on earth to bring back the spirits of the dead, and the impossibility of doing so. This myth sets forth how Speelyi and Whyama the eagle became at one time so grieved at the loss of their loved ones that they determined to go to the land of the spirits and bring them back. The two adventurers journeyed for a long distance over an unbroken plain, and came at last to a great lake, on the farther side of which they saw many houses. They called long and vainly for someone to come with a boat and ferry them over. But there was no sign of life and at last Whyama said that there could be no one there. Speelyi insisted, however, that the people were simply sleeping the sleep of the day and would come forth at night. Accordingly, when the sun went down and darkness began to come on, Speelyi started to sing. In a few minutes they saw four spirit men come to the bank, enter a boat and cross the lake to meet them. It seemed not necessary for them to row the boat, for apparently it skimmed over the water of its own accord. The spirit men, having landed, took Whyama and Speelyi with them in the boat and began their return to the island of the dead. The island seemed to be a very sacred place. There was a house of mats upon the shore, where music and dancing were in progress. Speelyi and Whyama begged leave to enter, and feeling hungry, they asked for food. The spirit land was so much less gross than the earth that they were satisfied by what was dipped with a feather out of a bottle. The spirit people now came to meet them dressed in most beautiful costumes, and so filled with joy that Speelyi and Whyama felt a great desire to share their happiness. By the time of the morning light, however, the festivities ceased and all the spirit people became wrapped in slumber for the day. Speelyi, observing that the moon was hung up inside the great banquet hall and seemed to be essential to the ongoings of the evening, stationed himself in such a place that he could seize it during the next night's meeting. As soon as night came on the spirits gathered again for the music and dance. While their festivities were in progress as usual, Speelyi suddenly swallowed the moon, leaving the entire place in darkness. Then he and Whyama brought in a box, which they had previously provided, and Whyama, flying swiftly about the room caught a number of the spirits and enclosed them in the box. Then the two proceeded to start for the earth, Speelyi carrying the box upon his back.

As the two adventurers went upon their long journey toward the earth with the precious box, the spirits, which at first were entirely imponderable, began to be transformed into men and to have weight. Soon they began to cry out on account of their crowded and uncomfortable position. Then they became so heavy that Speelyi could no longer carry them. In spite of the remonstrances of Whyama, he opened the box. They were astonished and overwhelmed with grief to see the partially transformed spirits flit away like autumn leaves and disappear in the direction from which they had come. Whyama thought that perhaps even as the buds grow in the spring, so the dead would come back with the blooming of the next flowers. But Speelyi deemed it best after this that the dead should remain in the land of the dead. Had it not been for this, as the Indians think, the dead would indeed return every spring with the opening of the leaves.

The Klickitat Indians, living along the Dalles of the Columbia, have another legend of the land of spirits. There was a young chief and a girl who were devoted to each other and seemed to be the happiest people in the tribe, but suddenly he sickened and died. The girl mourned for him almost to the point of death, and he, having reached the land of spirits, could find no happiness there on account of thinking of her.

And so it came to pass that a vision began to appear to the girl by night, telling her that she must herself go into the land of the spirits in order to console her lover. Now there is near that place one of the most weird and funereal of all the various "memaloose" islands, or death islands, of the Columbia. The writer himself has been upon this island and its spectral and volcanic desolation makes it a fitting location for ghostly tales. It lies just below the "great chute," and even yet has many skeletons upon it. In accordance with the directions of the vision, the girl's father made ready a canoe, placed her in it, and rowed out into the great river by night to the memaloose island. As the father and his child rowed across the dark and forbidding waters, they began to hear the sound of singing and dancing and great joy. Upon the shore of the island they were met by four spirit people, who took the girl but bade the father return, as it was not for him to see into the spirit country. Accordingly the girl was conducted to the great dance house of the spirits, and there she met her lover, far stronger and more beautiful than when upon earth. That night they spent in unspeakable bliss, but when the light began to break in the east and the song of the robins began to be heard from the willows on the shore, the singers and the dancers began to fall asleep.

The girl, too, had gone to sleep, but not soundly like the spirits. When the sun had reached the meridian, she woke, and now, to her horror, she saw that instead of being in the midst of beautiful spirits, she was surrounded by hideous skeletons and loathsome, decaying bodies. Around her waist were the bony arms and skeleton fingers of her lover, and his grinning teeth and gaping eye-sockets seemed to be turned in mockery upon her. Screaming with horror she leaped up and ran to the edge of the island, where, after hunting a long time, she found a boat, in which she paddled across to the Indian village. Having presented herself to her astonished parents, they became fearful that some great calamity would visit the tribe on account of her return, and accordingly her father took her the next night back to the memaloose island as before. There she met again the happy spirits of the blessed and there again her lover and she spent another night in ecstatic bliss.

In the course of time a child was born to the girl, beautiful beyond description, being half spirit and half human. The spirit bridegroom, being anxious that his mother should see the child, sent a spirit messenger to the village, desiring his mother to come by night to the memaloose island to visit them. She was told, however, that she must not look at the child until ten days had passed. But after the old woman had reached the island her desire to see the wonderful child was so intense that she took advantage of a moment's inattention on the part of the guard, and, lifting the cloth from the baby board, she stole a look at the sleeping infant. And then, dreadful to relate, the baby died in consequence of this premature human look. Grieved and displeased by this foolish act, the spirit people decreed that the dead should never again return nor hold any communication with the living.

As showing still another phase of Indian imagination, the stories of the "Tomanowas Bridge" of the Cascades may well find a place here.

This myth not only treats of fire, but it also endeavors to account for the peculiar formation of the river and for the great snow peaks in the near vicinity. This myth has various forms, and in order that it may be the better understood, we shall say a word with respect to the peculiar physical features in that part of the Columbia. This mighty river, after having traversed over a thousand miles from its source in the heart of the Rocky Mountains of Canada, has cleft the Cascade range asunder with the caÑon 3,000 feet in depth. While generally very swift, that portion of the river between The Dalles and the Cascades, of about fifty miles, is very deep and sluggish. There are moreover sunken forests on both sides of the river, visible at low water, which seem plainly to indicate that at that point the river was dammed up by some great rock slide or volcanic convulsion. Some of the Indians affirm that their grandfathers have told them there was a time when the river at that point passed under an immense natural bridge and that there were no obstructions to the passage of boats under the bridge. At the present time there is a cascade of forty feet at that point. This is now overcome by Government locks. Among other evidences of some such actual occurrence as the Indians relate is the fact that the banks of the river at that point are gradually sliding into the river. The prodigious volume of the Columbia which here rises from fifty to seventy-five feet during the summer flood and which, as shown by Government engineers, carries as much water as the Mississippi at New Orleans, is here continually eating into the banks. The railroad has slid several inches a year at this point toward the river and requires frequent readjustment. It is obvious at a slight inspection that this weird and sublime point in the course of this majestic river has been the scene of terrific volcanic and probably seismic action. One Indian legend, probably the best known of all their stories, is to the effect that the downfall of the great bridge and consequent damming of the river was due to a great battle between Mount Hood and Mount Adams, in which Mount Hood hurled a great rock at his antagonist, but falling short of the mark the rock demolished the bridge instead. This event has been made use of by Frederick Balch in his beautiful story, "The Bridge of the Gods," the finest story yet produced in Oregon.

But the finer, though less known legend, which unites both the physical conformation of the Cascades and the three great snow mountains of Hood, Adams, and St. Helens, with the origin of fire, is to this effect. This story was secured by Mr. Fred Saylor of Portland.

According to the Klickitats there was once a father and two sons who came from the east down the Columbia to the vicinity of where Dalles City is now located, and there the two sons quarreled as to who should possess the land. The father, to settle the dispute, shot two arrows, one to the north and one to the west. He told one son to find the arrow to the north and the other the one at the west and there to settle and bring up their families. The first son, going northward, over what was then a beautiful plain, became the progenitor of the Klickitat tribe, while the other son was the founder of the great Multnomah nation of the Willamette Valley. To separate the two tribes more effectively Sahale reared the chain of the Cascades, though without any great peaks, and for a long time all things went in harmony. But for convenience' sake Sahale had created the great tomanowas bridge under which the waters of the Columbia flowed, and on this bridge he had stationed a witch woman called Loowit, who was to take charge of the fire. This was the only fire in the world. As time passed on Loowit observed the deplorable condition of the Indians, destitute of fire and the conveniences which it might bring. She therefore besought Sahale to allow her to bestow fire upon the Indians. Sahale, having been greatly pleased by the faithfulness and benevolence of Loowit, finally granted her request. The lot of the Indians was wonderfully improved by the acquisition of fire. They now began to make better lodges and clothes and had a variety of food and implements and, in short, were marvellously benefited by the bounteous gift.

But Sahale, in order to show his appreciation of the care with which Loowit had guarded the sacred fire, now determined to offer her any gift she might desire as a reward. Accordingly, in response to his offer, Loowit asked that she be transformed into a young and beautiful girl. This was effected and now, as might have been expected, all the Indian chiefs fell deeply in love with the beautiful guardian of the tomanowas bridge. Loowit paid little heed to any of them, until finally there came two magnificent chiefs, one from the north called Klickitat, and one from the south called Wiyeast. Loowit was uncertain which of these two she most desired, and as a result a bitter strife arose between the two, and this waxed hotter and hotter, until finally, with their respective warriors, they entered upon a desperate war. The land was ravaged, all the beautiful things which they had made were marred, and misery and wretchedness ensued. Sahale repented that he had allowed Loowit to bestow fire upon the Indians, and determined to undo all his work in so far as he could. Accordingly he broke down the tomanowas bridge, which dammed up the river with an impassable reef and put to death Loowit, Klickitat and Wiyeast. But, he said, inasmuch as they had been so grand and beautiful in life, he would give them a fitting commemoration after death. Therefore he reared over them as monuments the great snow peaks; over Loowit what we now call Mount St. Helens, over Wiyeast the modern Mount Hood, and above Klickitat the stupendous dome of what we now call Mount Adams.

And now it is a matter of much interest to learn something of the chief original sources and the most reliable investigators of these myths. This survey is necessarily incomplete. The endeavor is to name the students and writers of myths as far as possible. This search goes beyond Old Walla Walla and covers Old Oregon.

First in the natural order of the investigators and records of Indian myths come the early explorers and writers of Old Oregon. Most of these give us little on the special subject of myths, though they give much on the habits, customs, occupations, and implements of the natives. The earliest explorer in Oregon, so far as known to the author, to give any native legend, is Gabriel Franchere, who came to Astoria with the Astor Fur Company in 1811. In his narrative, upon which Irving's "Astoria" is largely based, we find a fine story of the creation of men by Etalapass, and their subsequent improvement by Ecannum. Franchere says that this legend was related to him by Ellewa, one of the sons of Concomly, the one-eyed Chinook chief, who figures conspicuously in Franchere's narrative. Of valuable books of the same period of Franchere, are Ross Cox's "Adventures on the Columbia River," and Alexander Ross' "Adventures on the Columbia," both of which contain valuable references to the customs and superstitious ideas of the natives, though not much in the way of myths. Ross gives an interesting myth of the Oakinackens (Okanogans as we now say) about the origin of the Indians or Skyloo on the white man's island, Samahtumawhoolah. The Indians were then very white and ruled by a female spirit, or Great Mother, named Skomalt, but their island got loose and drifted on the ocean for many suns, and as a result they became darkened to their present hue. Ross gives also an account of the belief of the Oakinackens in a good spirit, one of whose names is Skyappe, and a bad spirit, one of whose names was Chacha. The chief deity of those Indians seems to have been the great mother of life, Skomalt, whose name also has the addition of "Squisses." Ross says that those Indians change their names constantly and doubtless their deities did the same.

Of valuable books a few years later than those just named, one especially deserving of mention is Dr. Samuel Parker's "Exploring Tour Beyond the Rocky Mountains," the result of observations made in 1835 and 1836. This, however, contains little in the way of mythology. Capt. Charles Wilkes, the American explorer of the early '40s, gives a very interesting account of a Palouse myth of a beaver which was cut up to make the tribes. This is evidently another version of the Klickitat story of the great beaver, Wishpoosh, of Lake Cleelum. One of the most important of the early histories of Oregon is Dunn's, the materials for which were gathered in the decade of the '40s. With other valuable matter it contains accounts of the religious conceptions of the Indians, and here we find the legend of the Thunder Bird of the Tinneh, a northern tribe. In this same general period, though a little later, we find the most brilliant of all writers dealing with Oregon; that is, the gifted scholar, poet and soldier, Theodore Winthrop. His book, "Canoe and Saddle," has no rival for literary excellence and graphic power, among all the books which have dealt with the Northwest. The book was first published in 1862, and republished fifty years later in beautiful form by John H. Williams of Tacoma. "Canoe and Saddle" commemorates a journey from Puget Sound across the mountains and through the Yakima and Klickitat countries in 1854. It contains several fine Indian stories, notably that of the Miser of Mount Tacoma, and that of the Devil of the Dalles. Winthrop does not state from whom directly he secured the second of these myths, but no doubt from the Indians themselves, though the peculiar rich imagination and picturesque language of Winthrop are in evidence throughout the narration. The tale of the Miser of Mount Tacoma is attributed by Winthrop to Hamitchou, an Indian of the Squallygamish tribe.

At about the some time as Winthrop's, occurred the visit and investigations of James G. Swan, whose book, "The Northwest Coast," was published in 1857. In this is found the creation myth of the Ogress of Saddle Mountain, relating the issuing forth of Indians from eggs cast down the mountain-side by the Ogress. Many years ago Rev. Myron Eells told the writer a variation of that story, which has appeared in sundry forms and publications, being the story of Toulux, the South Wind, Quootshoi the witch, and Skamson the Thunder Bird. In addition to the legend of the Thunder Bird, Swan gives many items of peculiar interest. Among these we find his idea that certain customs of the Indians ally them with the Ten Lost Tribes of Israel. His final impression seems to be, however, that they are autocthonous in America. He refers to the observation of General George Gibbs of the similarity of Klickitat myths to those in Longfellow's Hiawatha. He also refers to the beeswax ship of the Nehalem. In connection with the thought of Indian resemblance to the Ten Lost Tribes, it is worth noticing that this has come forth from various directions. Miss Kate McBeth has expressed the same in connection with the Nez Perces. It was also a favorite idea with B. B. Bishop, one of the earliest builders of steamboats on the Columbia, who lived many years at Pendleton, Oregon. He told the writer that the Indians at the Cascades had a spring festival with the first run of salmon. They would boil whole the first large salmon caught, and have a ceremony in which the whole tribe would pass in procession around the fish, each taking a bit. They exercised the utmost care to leave the skeleton intact, so that at the end it had been picked clean but with not a bone broken. Mr. Bishop thought that this was a survival of the Jewish idea of the Paschal Lamb.

Among the great collectors of all kinds of historical data in what might be called the middle period of Northwest history and not exactly belonging to any one of the specific groups, is H. H. Bancroft, already referred to in the first part of this chapter. In his "Native Races," are found many myths, with references given, but these mainly deal with Mexican, Central American, and Californian Indians. He refers to Holmburg's ethnological studies in German as containing valuable matter in regard to our Northwestern Indians. Harmon's Journal, with its reference to the Tacullies of British Columbia and their legend of the Musk Rat, is also named. In the same connection we find reference to Yehl the Raven, an especial favorite of the Indians of British Columbia and the upper part of Puget Sound.

From what may be termed the first group of narrators of native tales, we may turn to those that may be called the scientific ethnologists. We are indebted to Dr. Franz Boas, himself the foremost of the group, for the list of these professional students of the subject. These men took up the matter in a more scientific and methodical way than the travellers and pioneers and have presented the results of their work in form that appeals to the scholar, the work of trained investigators, seeking the facts and giving them as exactly as possible, not affected by the distortions and exaggerations common to unscientific observers. They were all connected with the Smithsonian Institute, and their work was mainly under the Government.

The Bibliography as given by Doctor Boas, is as follows:

Edward Sapir, Wishram Texts (publications of the American Ethnological Society, Vol. II).

Leo J. Frachtenberg, Coos Texts (Columbia University contributions to Anthropology, Vol. I).

Leo J. Frachtenberg, Lower Umpqua Texts (Ibid., Vol. IV).

James Teit, Traditions of the Thompson Indians (Memoirs of the American Folk-Lore Society, Vol. VI). (This is not Washington, but practically identical with material from the interior of Washington.)

James Teit, Mythology of the Thompson Indians (Jesup North Pacific Expedition Publications, Vol. VIII).

James Teit, The Shuswap (Ibid., Vol. II).

Franz Boas, Indianische Sagen von der Nord-Pacifischen KÜste Amerikas.

Franz Boas, Mythology of the Indians of Washington and Oregon (Globus, Vol. LXIII, pp. 154-157, 172-175, 190-193).

H. J. Spinden, Myths of the Nez PercÉ (Journal of American Folk Lore, Vol. XXI).

Louisa McDermott, Myths of the Flathead Indians (Ibid., Vol. XIV).

Franz Boas, Sagen der Kootenay (Berlin Society for Anthropology, Ethnology, etc., Vol. XXIII, pp. 161-172).

Livingston Farrand, Traditions of the Quinault Indians (Publications of the Jesup North Pacific Expedition, Vol. II).

Franz Boas, Chinook Texts (Bureau of Ethnology, Government Printing Office, 1894).

Franz Boas, Cathlamet Texts (Ibid.).

James Teit, Traditions of the Lilloost Indians (Journal of American Folk-Lore, Vol. XXV).

Jeremiah Curtin, Myths of the Modocs (Little, Brown & Co.).

To these may be added, as of special value, the studies of Prof. Albert S. Gatchett among the Modocs, found under the title, "Oregonian Folk-Lore" in the Journal of American Folk-Lore, Vol. IV, 1891, Houghton, Mifflin & Co. The other volumes of the Journal of American Folk-Lore from 1888 to 1913 contain valuable matter.

Doctor Boas found a treasury of information in an old Indian named Charlie Cultee, at Bay Center in Willapa Harbor, Wash., and from that source derived the material for the most scientific and uncolored study of Indian lore yet given to the public. These appear in the Chinook Texts of Doctor Boas. In this is a fine story of the first ship seen by the Clatsops. This is found also in H. S. Lyman's History of Oregon. In Professor Gatchett's book are found some of the finest fire myths and fish myths of the Northwest.

Following the groups of the explorers and the professional ethnologists, may come the larger body of miscellaneous collectors and writers, who, through local papers and magazines and published books, as well as personal narration, have rescued many quaint and curious gems of Indian mythology from oblivion and through various channels have imparted them to the slowly accumulating stock.

Those no longer living may properly appear first. Of comparatively recent students no longer living, Silas Smith of Astoria was of the best. His father was Solomon Smith of the Wyeth Expedition, while his mother was Celiast, daughter of the Clatsop chief Cobaiway. Through his Indian mother Mr. Smith obtained much interesting matter, much of which was preserved by H. S. Lyman in his history of Oregon, and in articles in the Oregonian, Historical Quarterly, and other publications. H. S. Lyman was also an original investigator, deriving his data mainly from Silas Smith and from a group of Indians who formerly lived at the mouth of the Nekanicum. These stories appear in his history of Oregon and in a group contained in the "Tallapus Stories," published in the Oregonian. Another intelligent and patient investigator was Rev. Myron Eells, who lived for many years on Hood's Canal. Many years ago the author heard from him legends from the Indians which he derived directly from the natives, such as the Thunder Bird, the Flood around Mount Tacoma (which he thought colored by the story of Noah in the Bible), and others. In the book by Mr. Eells, entitled "Ten Years' Missionary Work in Skokomish," he gives a valuable description of the "Tomanowas." In various numbers of the American Antiquarian Mr. Eells has valuable articles as follows: "The Religion of the Twana Indians," July, 1879; "Dokidatl, or the God of the Puget Sound Indians," November, 1884; "The Indians of Puget Sound," May, 1888, and March, 1890.

Prominent among the scholars and lecturers of Oregon is the great name of Thomas Condon, for a long time in the State University, and the earliest student in a large way of the geology of the Northwest. He was interested in Indian myths as in almost everything that had to do with man and nature. The legend of the "Bridge of the Gods," already given in this chapter, particularly appealed to him. One of the notable students of both the geology and anthropology of the Northwest was George Gibbs, who came to Oregon as a Government geologist in 1853. In his report on the Pacific Railroad in House of Representatives Documents of 1853-4, he gives the first published version, so far as we can discover, of the "Bridge of the Gods." He tells the story thus: "The Indians tell a characteristic tale of Mount Hood and Mount St. Helens to the effect that they were man and wife; that they finally quarreled and threw fire at one another, and that St. Helens was victor; since when Mount Hood has been afraid, while St. Helens, having a stout heart, still burned. In some versions this story is connected with the slide which formed the Cascades of the Columbia." Mr. Gibbs also gives some Yakima legends.

One of the most distinguished of all the literary pioneers of Old Oregon was Samuel A. Clark. In his "Pioneer Days in Oregon" are several interesting legends well told. In this we find the legend of the Nahalem, with Ona and Sandy and all their tribulations. We find here told also the story of the Bridge of the Gods, in which Hood and Adams are represented as the contending forces, having been originally the abutments of the Bridge of the Gods. But the most noted contribution of Mr. Clark to this legend was his poem called, "The Legend of the Mountains," referring to the fabled bridge, which appeared in Harper's Magazine of February, 1874. This represents Mount St. Helens as a goddess for whom Hood and Adams contended, hurling huge stones at each other and finally breaking down the bridge. The story of the bridge became the most noted of all native myths, being related to practically every traveller that made the steamboat trip down the Columbia.

Let us now turn to those discoverers and writers of Indian myths who are still living. The majority of these are from the nature of the case adaptors and transcribers, rather than original students. But some among them are entitled to the place of genuine investigators. Among these a foremost place must be accorded to Fred A. Saylor of Portland. He was for several years editor of the Oregon Native Son, and for it he wrote a number of stories which he derived directly from the Indians. A student of these stories from boyhood, he has accumulated the largest collection of matter both published and unpublished of anyone in the Northwest. This collection is preserved by him in fourteen large scrap books, and constitutes a treasury of valuable data which it is to be hoped may soon appear in a published form for the delight and profit of many readers. Among the legends of which Mr. Saylor is entitled to be regarded as the discoverer are these: "The Legend of Tahoma"; "Why the Indian Fears Golden Hair," or, "The Origin of Castle Rock;" "Speelyi, or the Origin of Latourelle Falls, and the Pillars of Hercules;" "Thorns on Rosebushes;" "The Noah of the Indians;" "The Strange Story of a Double Shadow;" "The Legend of Snake River Valley;" "A Wappato Account of the Flood;" "The Last Signal Fire of the Multnomah;" "The Legend of the Willamette;" "The Love of an Indian Maid;" "Enumpthla;" "Coyote's Tomb;" "Multnomah." The last named has been presented by students on the campus of the State University and also at the Agricultural College of Oregon.

Of investigators known to the author, none seems more worthy of extended and favorable mention than Dr. G. B. Kuykendall of Pomeroy, Wash. He was for a number of years the physician for the Yakima Reservation at Fort Simcoe. He began his work of collecting in 1875, deriving his knowledge directly from the Indians. His authorities were almost entirely old Indians, for from such only could he secure narrations of unadulterated character. His first published writings were in the "West Shore," of Portland, in 1887. His most mature contribution, which may indeed be considered the best yet given to the public, is found in Vol. II, of the "History of the Pacific Northwest," published by the North Pacific History Co., of Portland, in 1889. This is an admirable piece of work, and students of the subject will find here a treasure of native lore. The following is the list of stories given by Dr. Kuykendall in that work: "Wishpoosh, the Beaver God, and the Origin of the Tribes;" "Speelyi Fights Enumtla;" "Speelyi Outwits the Beaver Women;" "Rock Myths;" "Legend of the Tick;" "Mountain Lake Myths;" "The Origin of Fire;" "Water Nymphs;" "Wawa, the Mosquito God;" "Origin of the Loon;" "Castiltah, the Crayfish;" "Wakapoosh, the Rattle Snake;" "The Tumwater Luminous Stone God;" "The Wooden Fireman of the Cascades;" "Contest Between the Chinooks and Cold Wind Brothers;" "Speelyi's Ascent to Heaven;" "Coyote and Eagle Attempt to Bring the Dead Back from Spirit Land;" "The Isle of the Dead."

Another original investigator and the author of an unique and picturesque book devoted exclusively to Indian myths, is W. S. Phillips of Seattle, well known by his non-de-plume of "El Comancho." The book by Mr. Phillips is "Totem Tales." Mr. Phillips says that he gathered the matter for "Totem Tales" from the Puget Sound Indians and from Haida Indians who had come south. This work was mainly done about twenty-five years ago. He verified much of his matter by comparing with Judge Swan, and by the stories acquired by Doctor Shaw, who was at one time Indian agent at Port Madison, and whose wife was one of the daughters of old Chief Sealth (Seattle). He derived matter for comparison also from Rev. Myron Eells. The chief Indian authority of Mr. Phillips was old Chisiahka (Indian John to the Whites), and it was a big tree on the shore of Lake Union that suggested the idea of the "Talking Pine," which the author wove so picturesquely into the narrative. Mr. Phillips has also published the "Chinook Book," the most extensive study of the jargon language yet made. To the others he has added a most attractive book entitled, "Indian Tales for Little Folks."

Another present day investigator, whose work is especially worthy of mention is Rev. J. Neilson Barry, an enthusiastic and intelligent student of every phase of the history of the Northwest. In Chapter III of Volume I of Gaston's "Centennial History of Oregon," Mr. Barry gives a valuable contribution to Indian legends.

Yet another original student is Miss Kate McBeth of Lapwai, Idaho, who with her sister lived for years among the Nez Perces, performing a most beneficent missionary work for them. In her book, "The Nez Perces Since Lewis and Clark," may be found the Kamiah myth, and a few others derived directly from those Indians. Mention may well be made here also of a Nez PercÉ Indian named Luke, previously referred to, living at Kamiah, who has a very intelligent knowledge of all kinds of Indian matters. Miss McBeth says that the Nez Perces do not like to discuss generally their "heathen" stories and customs. In connection with the Nez Perces it may be stated that Yellow Wolf of Nespilem is an authority on the myth of the Kamiah Monster.

Still another enthusiastic student of Indian legends is Lucullus V. McWhorter of North Yakima. He is an adopted member of the Yakima tribe, and has been of incalculable benefit to the Indians in instructing them as to their rights, in presenting their cause to the Government, and in making known their needs as well as some of their wrongs to the general public through voice and pen. He has made a specialty in recent years of organizing the Indians and taking them to "Round-Ups" and "Frontier Days." A recent pamphlet by him on the treatment of the Yakimas in connection with their water rights is an "eye-opener," on some phases of Indian service and Indian problems. Mr. McWhorter has gathered a large amount of matter from the Indians, in which is material for three books: "Traditions of the Yakimas;" "Hero Stories of the Yakimas;" "Nez PercÉ Warriors in the War of 1877." Among the proteges of Mr. McWhorter from whom he tells me much of interest could be derived, are Chief Yellow Wolf of the Joseph Band of Nez Perces, and Mrs. Crystal McLeod, known to her people as Humishuma, or Morning Dove, an Okanogan woman of unusual beauty and intelligence and well instructed in the English language. Her picture appears in this work from photographs taken by Mr. John Langdon of Walla Walla.

Any reference to any phase of Oregon would be incomplete without mention of John Minto, one of the most honored of pioneers, one of the noblest of men, and one of the best examples of those ambitious, industrious, and high minded state builders who gave the Northwest its loftiest ideals. Mr. Minto was a student of the Indians and discovered and gave to the world various Clatsop and Nehalem legends. Hon. E. L. Smith of Hood River, Ore., well known as an official and legislator of both Oregon and Washington, and a man of such character that all who ever knew him have the highest honor for him in every relation of life, has made a lifelong study of the natives and has a great collection of myths both in mind and on paper. He is one of the most sympathetic, tolerant, and appreciative of investigators, one whom the Indians of the Mid-Columbia trust implicitly. He has written little for publication in comparison with what he knows, and it is to be hoped that his stores of material may be brought within reach before long. Worthy of mention as a general student of the geography and language of the Indians is Mr. John Gill of Portland. While he has not made a specialty of myths, he has studied the habits and language with special attention, and his dictionary of the Chinook jargon is one of the most valuable collections of the kind.

It is proper to mention here several who are well versed in native lore, yet who have not given their knowledge of legends or myths to the public in book or magazine form. The most conspicuous, indeed, of this group is no longer living. This was Dr. William C. McKay, a grandson of the McKay of the Astor Fur Company, who lost his life on the Tonquin. The mother of Doctor McKay was a Chinook "princess." He was a man of great ability and acquired a fine education. He lived for years, in Pendleton, Ore., where he died some time ago. In the possession of his children and grandchildren there is undoubtedly valuable material and if it could be reduced to written form it would furnish matter of great interest. Certain others of Indian blood may be properly added here who could give material for interesting narrations. Among these are Henry Sicade and William Wilton, living on the Puyallup Reservation near Tacoma, Samuel McCaw of Yakima, Wash., and Charlie Pitt of the Warm Springs Agency in Oregon.

This summary of Indian stories and their investigators is necessarily incomplete. One of the hopes in including it in this work is that it may lead to added contributions. As we contemplate the beauty and grandeur of Old Oregon, which includes Washington and Idaho and a part of Montana, and the pathos, heroism and nobility of its history, and as we see the pitiful remnant of the Indians, we cannot fail to be touched with the quaint, the pathetic, and the suggestive myths and legends that are passing with them into the twilight. In our proud days of possession and of progress we do well to pause and drop the tear of sympathy and place the chaplet of commemoration upon the resting place of the former lords of the land, and to recognize their contributions to the common stock of human thought.