Yokuts Texts [Reprint 2020 ed.] 9783110871418, 9783110129557

Citation preview

Yokuts Texts

Native American Texts Series 1

Editors

Victor Golia Eric Hamp

Mouton de Gruyter Berlin • New York

Yokuts Texts

Edited by Geoffrey Gamble

Mouton de Gruyter Berlin • New York

1994

Mouton de Gruyter (formerly Mouton, The Hague) is a Division of Walter de Gruyter & Co., Berlin. Mouton de Gruyter appreciates the permission of the University of Chicago Press to publish this and further collections under the title NATIVE A M E R I C A N TEXTS SERIES.

® Printed on acid-free paper which falls within the guidelines of the ANSI to ensure permanence and durability.

Library of Congress Cataloging-in-Publication

Data

Yokuts texts / edited by Geoffrey Gamble. p. cm. — (Native American tdxts series ; 1) Includes bibliographical references. ISBN 3-11-012955-8 (pb : acid-free paper) ; 1. Yokuts language — Texts. 2. Yokuts Indians — Legends. I. Gamble, Geoffrey. II. Series: Native American texts series (Berlin, Germany) ; 1. PM2681.Z77Y64 1994 497'. 51 — dc20 93-39338 CIP

Die Deutsche Bibliothek

— Cataloging-in-Publication

Data

Yokuts texts / ed. by Geoffrey Gamble. — Berlin ; New York : Mouton de Gruyter, 1994 (Native American texts series ; 1) ISBN 3-11-012955-8 NE: Gamble, Geoffrey [Hrsg.]; G T

© Copyright 1993 by Walter de Gruyter & Co., D-10785 Berlin All rights reserved, including those of translation into foreign languages. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without permission in writing from the publisher. Printed in Germany. Printing: Druckerei Hildebrand, Berlin. — Binding: Dieter Mikolai, Berlin.

CONTENTS

Introduction Chawchila 1 Visit to land of the dead Choynimni 2 Girls and big bird Chukchansi 3 Stealing of the eyes 4 Stinkbug Dumna 5 Bat saw fire 6 Origin of the world Gashowu 7 Woman fools husband Tachi 8 The Koywiy story Wikchamni 9 The theft of fire 10 Kadadimcha and Chuchankin Yawelmani 11 Creation of land 12 The beginning of the world 13 Pursuit of dead wife 14 Visit to the land of the dead 15 Mikitti 16 The story of Mikitti References

1 7 23 26 27 28 29 31 37 46 48 62 65 68 74 80 97 106

Territories of the Yokuts

INTRODUCTION

This volume consists of sixteen texts from eight different Yokuts languages. There has been very little text material published for Yokuts in general and there has been nothing published for two of the languages, Dumna and Tachi. The Yokuts language family is known primarily through the published grammars of Alfred Kroeber (1907a), Stanley Newman (1944), and Geoffrey Gamble (1978). Yokuts speakers once lived in the south portion of the San Joaquin Valley and the neighboring Sierra Nevada foothills and river valleys. Their territory was bounded in the south by the Tehachapi Mountains and in the north it terminated roughly where Stockton, California is today. The eastern boundary included the Sierra Nevada foothills up to the 3,000 foot elevation and the western extent of Yokuts territory terminated on the eastern slopes of the Coastal Mountains. Although questions of language and dialect affiliation within Yokuts are still being worked out (Whistler & Golla 1986, Gamble 1988, 1989), it appears that there were forty or more different tribes who spoke distinct languages or dialects. The Yokuts family has been grouped within the California Penutian Stock (Dixon & Kroeber 1919, Berman 1983) and is thought to be most closely related to the Miwokan/Costanoan, Maiduan, and Wintun families in California. It is most likely that there are also demonstrable relationships with the Oregon Penutian languages. Only a few Yokuts languages are still spoken today and even these few are moribund. The material for this volume comes from four sources, spanning seventy years of field work (1920-1990), and includes texts from eight different Yokuts languages: Chawchilla, Choynimni, Chukchansi, Gashowu, Tachi, Dumna, Wikchamni, Yawelmani (Tulareno, Tejoneno). Texts 12 and 14 were collected by J. P Harrington in 1922 from Juan Valdez and were labelled "Coluco 1922". Harrington identifies the language as "Tejoneno", but it is clearly Yawelmani or a dialect nearly identical to Yawelmani.1 Except for Yawelmani, it is doubtful that material such as represented in this volume could be collected today since there are no fluent speakers available. Texts 1-7, 11, 13 and 15 were collected by Stanley Newman during the summers of 1930 and 1931. In the preface to his grammar (Newman 1944: 5), Newman states that the Yawelmani material was collected in 1930 and all the other texts were collected in 1931 and he also identifies

2

Yokuts Texts

his consultants for the various languages. Since he did not include any Tumna material in his grammar, the name of his Dumna consultant does not appear. Where possible, I have identified the native speakers of the various texts. The Wikchamni texts 9-10 were collected by Geoffrey Gamble from June to August 1972. These stories were recorded from Mrs. Cecile Silva at the Santa Rosa Ranchería near Hanford, California. The Tachi text, number 8, was collected by Susan Britsch in 1982. The last six texts, 11-16, consist of three paired sets in Yawelmani: texts 11 and 12 "Creation of land"; texts 13 and 14 "Pursuit of dead wife"; texts 15 and 16 "Mikiti". The first story in each pair was collected by Newman and the following text is a version of the same story collected ten years earlier by Harrington from a different speaker. Other stories in the volume are also related to these three pairs: text number 6 is a version of the "Creation of land" story; texts 1 and 7 are versions of the "Pursuit of dead wife" story. The following chart lists the total phonemic inventory for most Yokuts languages: p ph p'

t th t'

t th t'

s

s

§

c

e

C*

i?1

c'

C'

m m'

n n'

w

1 1'

w'

k kh k' X

g g* y y'

i i e o a u o None of the languages have all the phonemes listed. For instance, of the languages represented in this volume, only Wikchamni has the velar nasals rj and r/' and the central vowels i and a. Most languages have only two of the three sibilants and only one set of affricates. Although there is generally good agreement among all of the text material as respects orthography, there are also transcription differences. In order to make the texts more comparable, I have regularized all

Introduction

3

transcriptions except for the Tachi text. It is generally true that the longer a researcher hears and transcribes a particular language, the more accurate the transcriptions become. Harrington's material, recorded in 1922, comes after an earlier period (1916-1917) of intensive work with Yokuts speakers. The transcriptions are, thus, fairly mature and there is little evidence that he needed to go back and correct material. What confusion there is comes in two areas, the fricatives [s s Jr] and the retroflex stop [tjr]. Harrington noticed confusion in his hearing of sibilants and affricates and seems to have been uncertain, as were Newman and Gamble, about exactly which consonants occurred and what conditioned their occurrence. In spite of his attempt at maintaining consistency in transcription, he ended up with many alternate forms from the same consultant. In his unpublished Yawelmani grammar Harrington (1927:8) presents the following list of sibilants and affricates: s (s) ts ts' ts' Jr tjr tjr' tjr' In the introductory section of the grammar Harrington (1927:9) makes the following observations: s appears very frequently as s (s = Eng. sh, ts = Span, ch), but there is undoubtedly only one sound. The distinguishing of fricatives and affricates of the s series from those of the Jr series was often difficult. Still greater difficulty was experienced in distinguishing the unaspirated from the aspirated variety of ts (ts) and tfr. Undoubtedly the unaspirated variety occurs, but I found the aspirated in an overwhelming majority of the cases. Based upon Harrington's comments and current orthographic practices, I have made the following conversions of Harrington's transcriptions (C represents any consonant and V any vowel):

4

Yokuts Texts

JPH s jr ts ts tjr q

= = = = = =

j

=

'C

=

Present Work g s c e t x y

? /#_orV_Vor_# C' for liquids and nasal

Newman's notes present a different set of problems for standardization. In the early sections of his text notes he does not distinguish between aspirated and unaspirated stops and affricates. In later sections he uses capital letters for the plain stops and lower case letters for the aspirated ones. The early transcriptions also neglect to mark word initial and intervocalic glottal stops. In Newman's texts for this volume I have distinguished unaspirated from aspirated consonants and have included the glottal stop in word initial and intervocalic positions. I have crossed-checked my orthographic changes with Newman's later recordings of similar forms of the same word to verify the accuracy of any changes. Other orthographic differences are as follows: Newman ts ts c tc Vu Vi o

= = = = = = =

Present Work c c g t Vw Vy o

No orthographic changes were made to the Tachi text collected by Britsch except to standardize the phonetic forms cited from the Harrington material in note #1. Following the suggestion of Whistler and Golla (1986:335-6 note #18) the central, partially rounded vowels, occurring primarily in Wikchamni, are written [i a]. I have arranged the texts alphabetically by language or dialect name, given some introductory remarks for each text, and provided interlinear translations for most texts. Harrington's texts have been kept as close to his original notes as possible, which means that there are sparse interlinear translations followed by a rather free translation. In addition,

Introduction

5

I have provided detailed grammatical notes and/or free translations for a few of the texts and present a detailed analysis of the Wikchamni story of Kadadimcha. Susan Britsch has also provided detailed notes for the Tachi text. In order to provide material for comparison I tried to find versions of the same text in various languages and dialects. Several versions of "The man who follows his dead wife" were included and at least two versions of the "Beginning of fire" and the "Beginning of the world" appear. Also, in an effort to aid comparativists and folklorists, the texts here have been cross-indexed with the stories and abstracts appearing in Yokuts and Western Mono myths (Gayton and Newman 1940). When a text in this volume appears in the Gayton and Newman volume, its reference will be given in the introduction. For example, the Chawchila text "Visit to land of the dead" occurring on page 7 of this volume is referenced as [Gayton and Newman 1940:102 Abstract 149], that is abstract number 149 on page 102 of Yokuts and Western Mono myths. The form of presentation and analysis of these stories does not presuppose a particular theoretical perspective. The linear arrangement of the texts is as close to the original notes as possible. Harrington inconsistently punctuated his text notes. In his field notes, he sometimes used commas to mark clauses and occasionally marked the end of sentences with a period; but the handwritten texts appearing in his BAE grammar (1927:651-725) are more fully punctuated versions of those notes. Newman and Gamble did not punctuate the texts they collected. Britsch's Tachi text is arranged in a line format using ellipses and dashes for punctuation. Given the current interest in discourse and poetic form, it is tempting to rearrange many of these texts; however, I felt that making them available in something close to their original form would make them more generally useful than to impose textual analyses upon them. Except for the Tachi texts, all grammatical analyses are mine. I have marked all instances where I was unable to determine the form or function of a morpheme with a note or a blank space in the interlinear translation. More complete discussions of Yokuts grammar can be found in the publications listed in References. Although the majority of texts in this volume are the traditional myths and stories, personal narratives were included, particularly where published material in the particular language is scarce or nonexistent.

6

Yokuts Texts

Notes 1

The Harrington material is available in microfilm form from Kraus International Publications, see Mills 1985, or at the National Anthropological Archives, Smithsonian Institution. Stanley Newman's notes and field notebooks are housed at the Maxwell Museum of Anthropology, University of New Mexico. Geoffrey Gamble's notes and tapes are on file at the University of California, Berkeley and texts 9-10 are in the tape archives of the American Philosophical Society. The Tachi notes are available only from Susan Britsch.

2

Newman's text notes do not differentiate between the o (open o) series and the o (closed o) series of morphophonemes which he very carefully analyzes in his grammar (Newman 1944:19-24). Since the vowels are not differentiated in the texts, only the closed o will be used throughout.

CHAWCHILA

Visit to land of the dead This Chawchila text was collected by Newman from Johnny Jones at Friant, California during the summer of 1931 and appears in book 8 (pages 46-59) of his text field notes and is completed with an additional eleven pages of loose notes. The story is listed in the Gayton and Newman volume [Gayton and Newman 1940:102 Abstract 149]. The transcriptions are clear and mark both unaspirated and aspirated consonants (with capital versus small letters) as well as initial, final and intervocalic glottalization. The Chawchila dialect is very similar to Yawelmani and is normally grouped as a member of the Northern section of the Valley Group (Kroeber 1963:236-237); however, there are interesting phonological and morphological differences between Chawchila and other members of the Valley Group of dialects, including Chukchansi, Tachi, Dumna, and Yawelmani all of which are represented in this volume. mokhye-wiS?ay ?am'ak' C'olip'ey ha-y'al ?am'ak' xo-?oy ?ama? were married they-2 six days they are staying and ?am'ak' ?ayemwiS?ay poy'minwiS?ay ?am'ak' they-2 loved each other play together they-2 t'ept'ipwiS?ay ?am'ak' ?ama? mokhe-la max?ay are punching one another in fun they-2 and the woman got wiC'et koti-ta-?an wi£'eth max?ay tukluwSa-?ay tho-k'uw stick little sticks she got she twisted it around in her ear ?ama??amintukluwSa-thaw ?utoy ?amink'un?ay punut'k'u and her when cleaning her ear husband her hither with hand 1 ?amin mok h elhan' punut'k'u k'un?ay ?ama?wi£'eth he-tam lolwin?ay his woman with hand hit and the stick there stay h h h h h h t uk'uw ?amin t a-wit ?ay t a-wit t aw ?amin mok^in ?amin ear her she died at dying her wife's his no?o-mow to mother wil?ay he said

?amin than?ay holSithhine?2 no?om his he went to tell mother h h h t awt am' mok iy' nim wil?ay died wife my he said

?amin ?ama? ?amahis and mama! ?ama? ?amin no?om and his mother

8

Yokuts Texts

hawilmin' tha-withxo? how did she die

wil?ay said

£ukluwSa-hine-?in ?ama? cleaning her ear and p'axat'?ay mourn

no?om ?amin mother his

yow?oy pohaC'hay went homeold fellows

?amunkun their

thew ?amunkun ?ama? house their and

yuk'law at the grave3

kohol?oy stayed all night

t h ew to house

yow'khe-?ay he returned

yuk'law to burial place

huko-yuS ?amin sister his ?ama? and

koholt h ow in the evening

?ama? and

yowmixhal'iy' they take him home ?amam wo-?uy?ay he slept

?ama? and

?amam thew him to the house

?ama-maw to same place

yuk'law to burial ground

?ama? silet'?an she jumped up and

silit'mi ?&Hia?-tba -thawt^a?- -?ama??amaitbawhen she jumped ?utoy husband

taye-xo? saw

hoylom' is getting ?amin his

xoSim north

silit'hine-?in the one jumping

kitax nim I guess my

mok h iy' ?amin wife his

yansiwSa-xo?5 she shook(reflx.)

?amam max?ay him got

yow'khe-?ay ?ama?lanxo? ?okot he returned and he heard getting up

£him'ekhthaw hapt'ii?1 after dusk a little bit

?ama??amin and her

mokhiy' wila-?an wife he says

?amin ?ama? her and

thawtha-?an the dead-one's

?ih ?ih!

wila-?an she says

and

?okothine-?in the one getting up

yalak'?an she is standing up

xut'oy dirt

tho-yoniw nights

yow'khe?ay ?ama? t h a they returned and the

phana-mix?ay she took (him) with (her) yo? again

ponyow in two

?ama? and

yuk'law thiphin' buried-placed on top

yow'khe-?ay he went back

?aman her

yuk'ulthaw at when they were through burying

no-E'o? man

?amin of his

na? I

no?om ?amin ?ama? ?aman mother his and they

?amam pohiy?ay him scolded

?ama??am'an p'axat'hel and they after crying

thoy'no all night

yuk'ul?ay ?ama? they buried her and

tata?t'iw at the foot

k'unam' hit

?ama? and

?ama? wilthin and as he says this better ?ama? and

yalik'mi when she got up

yansiwsam' after shaking herself

?utoy yawalxo? £'owo-?on husband followed he grasped

thanxo? she went

?amam ?eh ?ama? her "!" and

Chawchila

9

?amam kumot'xo? ?utoy ?amin?ohom' ?amam £'owo-?on her he put arms around husband her not her he grasped h i'uyu? ?amam ?eh 2'owo-?on ?ama? sa-p inxo? to no purpose 6 her ! he grasped and she melted £'owthin ?amin wiline-wo-xo? ?amam tha-naw when grasped his he kept doing thus to her at going ahead ?amin ?ama??amam wa? yununmu ha-?an ma? nanyawalxo? his and him far at going why you me follow wila-?an ?utoy ?amin?ama??utoy ?amin?ohom' te-xelxo? she says to husband her and husband her not spoke h h h wilt in ?amin mok yin?amin t anme-wo-xo? ?am'ak' xoSim khihni at saying her wife his keep going they-2 north already Vam'ak' yunnam' ?ama??am'akh t h awnit h they-2 are far away, have gone ahead and they2 (it is daylight) tha-winthin7 ?ohe-m'a-xo? ?ama? t h a thawtha? at daylight she disappeared and that dead-one h he-tam ?ohe-m'a-t aw ?amin mokhyinthaw'tha-?an right there at disappearing his wife's dead-one's t h aw ?ama? he-tam wo-?uyxo? ?ama? t h a ?utoy ?amin there he right there went to sleep and that husband her tha-winthin milwinxo? ?ama? i^imik^ay ?okotxo? at daylight got down (waiting for her) and it got dusk he got up £himikhthaw hapt'ii?1 ?ama?tha t h aw't h a? thanxo? xoSim at dusk a little bit (nearly) and that dead-one went north yawalxo? ?amam ?utoy ?amin tik'in' ?amam yiwe-xo? he followed after her husband her behind her went along 8 yo-nun'an' ?am'ak' xoSim ?ama??amam wilme-wo-xo? go far ahead they-2 north and her he keeps doing this h t a-naw ?aminkin xoSim ?ama??amam yununmu wil?ay when going they-2 north and him at going ahead (she) says ?amam ha-?an ma?nanya-wala-xo? yow'khek' wil?ay ?amin to him why you me keep following return! she says to her ?utoy ?ohom' ?amin lan?ay wilthin ?amin?utoy ?amin?ama? husband not at her heard at telling her husband her and ?am'ak' thanxo? he-wi?tha-xo? thoy'now thawnith they-2 go keep walking during the night getting daylight

10

Yokuts Texts

?am'ak' ?ama?yo? tha-winthin they-2 and again at daylight

?am'ak' yo? ?am'ak' t h aw ?ama maw they-2 again they-2 there right there

wo-?uyxo? tha-winthin he-tam ?amin mok^in they-2 lay down when daylight coming there his wife's h h ?ohe-m'a-hal't aw ?amin sa-^inhal'^aw ?aminmok yinwo-?uyxo? not-being-place her melting-up-place his wife's he sleeps there ?ama??am'ak' yo? koho-lith ?ama?yo? ?okotxo? hiwethxo? and they again getting evening and again he gets up walks h h h t awt a? t a ?ama??ama??am'ak' wilme-wo-xo? ?amin?utoy dead-one that one and they keep doing her husband yawalthin ?amin yow'khek' wila-?an ?amam ?utoy ?aminwa? at following his return! she says to him husbandher far ?am'ak' phana-xo? ?ama?thaw ?aminkin ?ama-maw phana-thaw they-2 go along-arrive and there their at that place arriving talomi^aw ?an'uxta? yumxunk'u ?alwut' makwa mi?in ^awe-na? at bridge don't be frightened!9 crow us-2 soon will yell humnul mi?in holt'en' yumxon' mak'wa ?an'uxta? yumxunk'u quail soon will fly he'll scare us don't be frightened! holit h t h aw humunlun ?an'uxta? yumxunk'u witnen' ma? at flying of quail don't be frightened! will fall you hiya? ?ilk'aw phoyman' ma?hiya? witinmi pretty soon in water will be sturgeon you pretty soon when you fall in ?ama?wilthin ?amin?utoy ?amin ha-ha? ?ohom' ?axan' na? na?as and at saying her husbandher yes not I think I maybe witnal wil?ay ?amin ?utoy ?ama? mokhe-la? luw?ay might fall says her husband and the woman went ahead h ?aw'hol?ay tallomi^u p ana-?ay ?a-wuw ?ama? taye-?ay crossed over the bridge arrived the other side and saw ?amin?utoy ?ek'a-?ay ?ama??e-k'a-hanhine? ?amin ?ama? her husband looked back and looking back by her and lahiw?ay ?utoy ?amin tat'?ay tallomC^u ?ama? yanis?ay took a step husbandher step on the bridge and he shook tallom^u ?ama??awhol?ay phana-?ay ?amin mok^o ?a-wuw the bridge and crossed over he got to his wife on other side h h h ?ama? ?am'ak' t anxo? ?ama?t anma p itilxo? and they-2 went and at going she informed, showed

Chawchila

11

?amin ?utoy ?an'uxta? nan palalk' lolwink'i10 her husband don't me follow me! stay back! ?uxta? he-tam ?an'uxta? ko-pink'i wotyeS'haw11 he-tam ?uxta? must there don't go in! where dancing is there must lolwink'i wil?ay ?amam ?utoy ?amin?ama??am'ak' p^ana^ay stay back! says (she) to him husbandher and they-2 arrived h h h t aw ?ama-maw t aw'et ma£'hiw palalxo? ?amin ?eh there at the place where dead people are he follows his anyway h h mok yo ?ama? t'int'inhaliy' ?ama?t ah hoyo-lo wife and he (captain) stopped him and that one alive man kaptan' he-tam ?ama? t h ah wil?ay ?amam C'ow?oy captain and that (stop)there he says to him he holds ?amam kaptan' ?amam p'unut'k'aw he-tam wil?ay him to him in his hand captain (stop) there he says tayi?xo-?oy mok^o he-tam xo-?oy ?ama? wilhanhine? and when he was told there he stopped he (husband) wife p h anam ?amin ?ama? mokhuy' as soon as she arrived his and (his) wife was looking at h h t aw'et ma£'hiw ko-pin?ay wo-tiyhinew yoko-i'iw (she) went in to dancers to people to dead people h mok yo ?amin ?ama? C'etma-?ay ?ama? tayi?xo-?oy and he was worrying and he kept looking at wife his ?usk'an ?amin he-tam ?usk'aw £'etma-?ay ?e-tilxo? na? with heart his there on (his) heart he worries hungry I h h wil?ay he-tam ?usk'aw ?amin ?ama? kaptan' t aw't a? lanay ?amin captain dead heard his and he says there on heart his h C'etman ?amin he-tam ?usk'aw ?amin?ama? hoyo-lo yuk o£' worrying his there on heart his and live-one person £'etma-?ay ?ama??amam kaptan' ha-?an ma? i'etma-xo? wil?ay thinks, worries and him captain why you worry says to ?e-tilxo? ma?wila-?an ma?C'etman min mi?in na?mamwa-nen' are hungry you say you worrying your soon I you will present weS pam'na? luya-ni ?ama?wan?ay ?amam putsan Suto-yaw with food and he gave him acorns acorn-head acorn-mush full ?ama? E'etma-?ay he-tam ?usk'aw ?amin?ohom' ?axan' na? mi?in and he worries there in heart his not I think I soon

12

Yokuts Texts

palk'en' will have enough kaptan' ?amam captain him

he-ni? kuti-ta? hoy'mit' ?oho'm palik'han'o? too small too much not "fellas get full" ?an' C'etmak' t h an ?amam palk'en' don't worry! about that will get a bellyfull

ma? mi?in ?ama? ?ukun?ay t h an?amam weS Tama? you soon and he drinks that acorn-mush and ?ukunthun ?amin so-kunxo? ?ama?yo? paman'an' at his drinking his it emptied and again it filled up wilme-wo-xo? C'etma-me-wo-xo? holo-mon he keeps doing this drinking weS he keeps thinking all the time wilmi palik'?ay ?ama? yah khikhni? doing thus he gets a belly-full and all right! already h h na? palk'am' wilmi k alak lak' I have belly-full doing thus already put it away t h ipenk'i minhi?in luya wil?ay ?amam palik'mi ?ama? [take away your food said to him getting a bellyfull and h h h t aye-?ay mok yo ?amin wo-ti-hine-?in tayi-xo-?oy mok yo ?amin saw wife his dancing stared wife his]12 ?ama? tha-win?ay ?ama??ohe-ma-?ay wotyaC'a thawethma£'i and it was morning and melted-up dancers dead ones ?ama?t h ah ?ama??utoy ?aminhe-tam xo-hol'thiw ?amin and that he husband her there where he's standing his xo-xo? hulsa?xo-xo? hay'la ?ohe-mam' hitya? thawethmaC'i he stands he is seated all day melted up all dead-ones CMm'^aw went'amu sa-lik'?ay Chaw?ay when it gets dusk messengers wake up yell h h h hoyinliwSa-?ay p ut ut ?ay ?ohyo-?oy ?am'an do things among themselves build fire look for they hitheS lehma-?ay ?am'an hites ?ohyo-hine? wood run around they wood to look for Cu?pa? khihni? p h ut h t h am' £u?pa? some messengers already made fire some (dead-ones) khihni? p h akt h om' ?oko-tom' ?osthow khihni? hulo-sam' already come out get up in fire already sitting down Sitam' ?amunkun wotyo ?ama? taye-hel ?amam kaptan' they are ready for their-3 dance and when he saw it Captain

Chawchila 13 ?okhot?oy he-tam ?amin xo-hol'thiw13 nalt'ew ?amin got up there his place of staying to one side his hoyo-lo-?in yokho-£'in ?ama? kaptan' taw'tha? ?okt?oy man's and Captain dead-one live-ones got up ?am'an t h awet h ma£'i he-tam ?amin xo-hol'thiw phaktho-?ay they dead-people there his staying-place come out h h h h winat'mun ?ama? wo-tiy?ay ?ama? kaptan' p ut ut Sut hal' danced messengers and Captain making fire for and h h h kaptan' ?am'an yok o£' t awet ma£'i ?ama? ?aman wil?ay Captain they people him said to dead-ones and min mokhyo ha-ha? hutalna? na-?as mokhyo nim huto-na? yes my will know-do you your wife know I "guess' wife h min mok yo ?ama? ma? wil?ay ?aman ?ama? huto-na? then you he says to him and if you-will know your wife h h ?ama?yit'Sinil ?am'an ?ata? mok e-la? t aw't h a? bring (her) and five they women dead-ones h he-te? ?am'an naye? ?ama? naye? mok e-la? ha£'a-me? women new possession 14 they like and like h h h h ?am'an wo-ye? t aw't a? he-te? naye? ?amin' t aw't a? dead-one they long time ago dead-one same like her mok h elhan thaw'tha-?an ka-?a£' ?amin' ?amunkun yit'Sinlin their women dead prettyness her five h h mok elhan p aw'aS ?am'an ?ama? xaya-hal' ?ama? mokhe-la? reaching it they and put on women's she woman h h h haia-me? t aw't a? ?ak en'hen ?ama new dead dress, clothing and ?aman kaptan' wil?ay hutk'u min t h an ?aman him Captain said recognize! your that one mokhyo ha-ha? huto-na? na? nim mi?in mokhyo ?ama?wilthaw wife yes will know I my now wife and when saying h h hhnh,-. h ?amin p akt o-?ay ?am'an £'olip p' ly mok e-la? phaw'aS his come out they six women are (each) similar ?am'an noy?omit' thoynew xaya-hal' ?ama? haia-me? they too much in the center was placed that new h h h mok e-la? t aw't a? ?amin ?ama? taye-?ay ?ama? ?utoy woman dead and saw that husband her

14

Yokuts Texts

?ama? ?am'an wo-tiy?ay p h akt h om kitiw?ay ?o§t and they danced after coming out go around fire wo-tiy?ay ?am'an tupwuSmu ?ama? kaptan' ?amam dance they holding each other's hand and Captain him wil?ay hoyiC' ma?huta-?an mok^o min wil?ay ?amam said to can you know wife your said to him h15 h kaptan' ?ama? ha-ha? wil?ay ?ama? ?ikahti t ank' Captain and yes he said and let's see!16 go maxk' mok^o min ?atak'ti wil?ay ?amam ?ama? get wife your go & bring it! he says to him and wilhan'hine? than?ay toko-ka-?ay ?amin mok^o ?amin when he was told he went he went straight to his wife his E'ow?oy p'unut'k'aw ?amin?amik' wil?ay ?amam m o k ^ o he grasped her on arm his come on! he says to her wife ?amin ?e-k'a-?ay ?ama? tha-nen' mak' khew kaptaniw his he looked back and will go we-2 there to Captain ?ama? ?ata-?ay mok^o ?amin phana-mix?an kapta-niw and he brought wife his brought her with him to Captain ha-ha? wil?ay kaptan' ?amam ?ama? holosk'o wil?ay yes says to Captain him and sit down! he said to ?amam ?ama? holos?ay ?ama? nalt'ew ?amin?utoy ?ama? him and she sat down that by side of her husband and ?ama-mikwi kaptan' wil?ay yo-wen' ma?ak' ?ama? them-2 Captain said to will go home you-2 and h ?amiy?ay ?amak' ?ama??ama-mik wi waSixok' came back they-2 and them-2 wait a little while!17 hapt'ii?1 wik' xo-wok' la-ni-wok' nim ma-mikwi a little bit you-2! stay! listen! my you-2 the-xal ?ama??ama-mikwi phithe-la-xo? ?ohom' ma?ak' hiya? word and them-2 he informed not you-2 soon h h p anam thew minkin t it'wiSen' t'iy'ew at arriving at house your will have sexual intercourse ten ha-y'al ma?ak' hiya? xom thit'wiSen' days you-2 soon at staying will have sex intercourse h hinah ma? t an ?amam t'iy'ew pisin' min longer (if) you "for that" ten(days) before your

Chawchila IS xon thit'e-na? min mok^o ?an'nxta? being will have sex intercourse with your wife don't h t'aliwk'i mok^o min t an?amam t'iyew ma?hiya? xom bother! wife your for (if you) that ten you soon 18 at being ha-y'al thit'e-nan? mok^o min ?an'uxta? wilk'i day will have sex intercourse with wife your don't do that! h hinah ma?wile-na? hoy'li yow'k en' ma?hiya? C'o kon' ma? if you will do that quick will return you soon will finish you hitya-?an t h an ?amam ha-y'al p^li nim mam ?ama? all those that days showing it to my you and ma? ho-len' yokh£'o-?on min ho-len' ma?ha-?an min tayen you will tell people your will tell you what your seeing h hew ?ama-maw?ama? ma? ho-len' min yok E'o-?on tayem' right here and you will tell your people saw h h na? t awet ma£' ?ama? wilhel ?amak' ?amiy?ay I dead people and after that he said they-2 came (home) ?amiyhal'thiw ?aminkin t h aw ?ama-maw philiw ?ama??am'ak' where (they) come their on that (same) road and they ?amiy?ay ?aw'hol?ay ?am'ak' ?aw'hol'thaw came(home) crossed they-2 where (they) had crossed before h ?aminkin t ah ?amam tallomi^u ?aw'hol?ay ?am'ak' ?ama? their that bridge crossed they-2 and ?am'ak' ?aw'holhol wo-?uy?ay ?ama? ?aminkin they-2 when they crossed they went to sleep and their-2 h wo-?uyhart aw wo-?uy?ay ?am'ak' ?ama??am'ak' at previous sleeping place went to sleep they-2 and they yo? thoy'no ?amiy?ay yo? ?am'ak' thoy'no hiweth?ay ?ama? again all night went again they-2 all night walked and h ?am'ak' yo? t a-winhaFiy' yo? wo-?uy?ay yo? ?am'ak' they-2 again getting daylight again go to sleep again they-2 hiweth?ay thoy'no thoy'no ?am'ak' hiwethxo? ?ama? ?am'ak' travel all night all night they-2 travel and they h h h t a-wint in wo-?uyxo? ?ama-maw?aminkin wo-?uyhal't iw at getting day sleep at that their previous sleeping place ?amiyhine-?in wo-?uyxo? ?am'ak' ?ama? ?am'ak' koholthin while coming sleep they-2 and they-2 at evening

16

Yokuts Texts

sa-lik'xo? yo?am'ak' thanxo? yo? ?am'ak' (they)arise again they-2 go again they-2 yo? ?am'ak tha-winthin again they-2 at light ?am'ak' thoyonthin they-2 at night

hiwethxo? thoy'no walk all night

yo? ?am'ak' wo-?uyxo? again they-2 sleep

yo? ?am'ak' hiwethxo? again they-2 walk

?ama? and

?ama? and

yo? again

yo? ?am'ak' again they-2

tha-winthin yo? ?am'ak' wo-?uyxo? ?ama??am'ak' p^ana^ay at next morning again they-2 sleep and they-2 arrived

max?ay ?amin got his

?okot?oy he got up ho-len' will tell

na? mi?in I soon ?amin his

nophoph father

wil?ay said

?ama?ho-le-?ay he told

kayil' good

?amunkun xon their living19

?ama?wil?ay and he said

ho-le-?ay he told

ma-milwi mi?in you-3 soon

?ama? and

nim na? tayem' tha-naw where going my I saw

?ama? and

nophoph father

ha-ha? ho-lek' yes tell! tayem' na? saw I

?ama? he-te? ?ama? t'iyew and possession ten

wilhanhine-?in being told

ho-le-?ay told

xon living

p h a?at h bad

tayen seeing

nim my

nim my

thawtha-?an dead-ones

hew right

?ama-maw here

holSithen' will tell for

?ama? and ha-?anthaw what

ha-y'al days

hi?in ?an'uxta? this don't

min your

?am?an wo-tiyxo? sal'ik h they-3 dance lively

tayem' na? hitya-?an saw I everything

hitya-?an everything

tayen seeing

mane-?in many

ho-lek' pui'on nim hitya-?an tell! son your everything

?ohom' t h ah not he

ha-?an what

holo-mon all the time

?amunkun xon ma-yin t h a they living our-3 that

thoy'ne-naw in morning

?amin his

yokh£'o-?on people

ha-?an what

wil?ay said

ha-ha? yes

?amin ?ama? her and

i h imik h t h aw tha-withhal'thiw dark place of dying

hapt'ich a little bit

nophoph ?amin father his tayen seeing

min your

pi^Si^anhine? being counted for t h it'k'i have sex-intercourse

?amin' ?ohom' ho-le-?ay ?ama?mun'os ha-y'al his not he told and eight days

mokhelhat'?ay he tried to have sex-intercourse with his wife

na? I

xom being

?ama? ?amin mokhiy' and his wife

Chawchila

17

?an' wilk' wil?ay ?amam mokhelhat'hanhine? don't do that she said to him at trying to have intercourse with wife ?amin?ama??amam ye-t'aw thoy'no-?iw t'aliw?ay mok^o ?amin his and her one night he bothered wife his ye-t'in xo-thow ha-y'a-lin C'okhay'le-naw ?amin ?ama??amam one's being days to finish its and him h huy'a-wiS?ay tit'k'i ?uk nanwil?ay ?aminmok iy' ?ama? she allowed have sex with well!20 me says his wife and h h h h t it'hel t a-wit ?ay ?ama? t a-win?ay ?ama? having sex intercourse he died and it became daylight and ?amin nop h op h ?okotk'o wilk'i nepeC' min ?ama? wilhanhine? his father get up! tell! older brother your and told ?amin nopho-phin than?ay no?ot' ?amin ?okotk'o piC'e her father's went younger sister his get up! brother ?ohom' sa-lik'?ay ?ama?hawlam'?uxti nim nepefc' not he woke up and what's the matter with my brother t h awt h am' ?axan' ?ama??amin nophoph?amiy?ay ne-ye-?ay ?amam he died I think and his father came he shook him sa-lik'k'i put'uh ?ama??ohom' ?okot?oy ?ama? t h awt h am' wake up! son! and not he got up and is dead h nimpuC'on wil?ay ?ama?t ah paxat'xo? ?am'an ?ama? my son he says and then mourned they and h h h yuk'ulhal' t ah?ama? pui'on ?amin t a-wit ?ay ?ama?he-te? he was buried that one son his died and that's all

Translation This translation of the Chawchila text occurs in a packet of loose note sheets in the Newman collection. The translation is typed and labelled "Chawchila VIII46". They were married six days. And they loved each other; they played with each other and punched each other in fun. And the woman got a little stick; and she twisted it around in her ear. And while she was cleaning her ear, her husband hit her with his hand; and the stick stuck there in her ear, and she died. At his wife's death, he went to tell his mother. "Mama," he said, "my wife died." And his mother said, "How did she die?" "I struck her while she was cleaning her ear." And his mother scolded him.

18

Yokuts Texts

They (plural) mourned all night. And after mourning for two nights, they buried her. And, having buried her, the old ones went home to their houses. And they returned; and the man stayed all night at the grave, and he was taken home. And he returned to the grave and slept there on the foot of the grave. And his sister got him and took him home. And again he returned to that grave in the evening. And he heard the dead one getting up shortly after sunset. And she jumps up. "Eeee," she says, jumping. And the husband saw her jumping and getting up. "I guess my wife is getting better," he says. And his wife is standing up, shaking the dirt from her; and she goes North. 21 And her husband follows. He is snatching at her in vain. And her husband puts his arms around her; he does not grasp her. When he snatched her, she melted away. He kept doing this while going along. And going far ahead, she says to her husband, "Why are you following me?" And her husband did not speak at this wife's words. And the two of them keep going North. Already they have gone far, When daylight came, she disappeared, And at his dead wife's disappearance, he went to sleep. And toward dusk, he arose. And the dead one went North. He followed her; her husband went along behind her. He continued this while they were going. And she says to him, "Why do you keep following me? Return!" Her husband does not hear what she is saying. And the two of them keep walking during the night. And at daybreak he went to sleep where his wife disappeared. And again evening comes. And the dead one gets up and walks. And they continue, her husband following her. "Return!" she says to her husband. And when they arrive at the bridge, (she says), "Don't get frightened. Crow will yell at us; Quail will fly; they will scare us. Don't be frightened at Quail's flying. Perhaps you will fall in the water and become a sturgeon." And her husband replies, "Yes. I don't think I shall fall in." And the woman went ahead; she crossed the bridge and arrived on the other side. And while she was looking back at her husband, he took a step on the bridge. And he shook the bridge. And he crossed over and reached his wife on the other side. And while they were going along, she advised her husband, "Don't follow me! You had better stay back there! Don't go in where the dancers are! You must stay back!" she says to the husband. And the two of them arrived there where the dead people are. He follows his wife in vain. He is stopped. "That is a live man. Stop!" said the Captain to him. He (the Captain) grasps him with his hand. And being spoken to, he stopped there; he stared at his wife. And when his wife reached the place where the dead people were dancing, she went in. And he stared at his wife.

Chawchila

19

is troubled there on his heart. "I am hungry," he says there on his heart. And the dead Captain heard his worrying there in his heart. And the Captain says to him, "Why are you troubled? You are hungry; you say you are troubled. Now I shall give you some food." And he gave him acornmush full of acorn-heads. And he is troubled there on his heart. "I don't think I'll get full on this. There is too little." The Captain says to him, "Don't worry about that. You will get full soon." Aiid he drinks the acorn-mush. And while he was drinking it, it emptied; and again it filled up. He keeps worrying all the time; doing this, he gets full. "Here! I am already full doing this. Take your food away!" he says to him (the Captain). And he saw his wife dancing; he stared at his wife. And it became morning; and the dead dancers disappeared. And her husband sits all day where he had been standing. All the dead ones disappeared. At sunset the messengers wake up. They call out; they are busy among themselves; they build a fire; they run around looking for wood. Some of them have already made a fire. Some (of the dead) have already emerged form the fire; they have already sat down, ready for their dance. And when the Captain saw it, he arose next to the place where the live man was. And the dead people emerged. And the messengers made a fire for the dead Captain. And the dead people danced. And the Captain said to him, "Will you recognize your wife?" "Yes, I think I shall recognize my wife," he said to him. "If you will recognize your wife, then you will bring her." And there were five dead women, similar to one another. And they looked like recently dead women, but they had been dead a long time. The five dead women were alike beautiful. And the recently dead woman put on her dress. And the Captain said to him, "Recognize your wife!" "Yes, I shall recognize my wife," (said the husband). At his saying this, the six women came out. they are very similar. In the middle that recently dead woman was placed. And her husband saw her. And having come out, they danced around him, "Can you recognize your wife?" "Yes," he said. "Let us see. Go get your wife and bring her." And the one who was told went straight to his wife; he grasped her on the arm. "Come!" he said to his wife, looking back, "We shall go to the Captain." And he brought his wife along to the Captain. "Yes," said the Captain. "Sit down!" And she sat by the side of her husband. And the Captain said to them, "You will go home." And they (started to) return. "Wait a little while! Listen to my words!" he said to them. And he advised them, "After arriving at your house, you must not have sexual intercourse for ten days. If you (the husband) do so before ten days, you will return here

20

Yokuts Texts

quickly. You must finish all the days as I am advising. And you will tell your people what you have seen here. You will tell your people, 'I have seen the dead.'" And after he said that, they went to the road on which they had come; and they crossed the bridge that they had crossed before; and they went to sleep where they had slept before. And they walked all night; and they went to sleep during they day. (They continued thus until) near dusk they reached the place where she had died. And in the morning he arose and got his people, his father. "I shall tell you what I saw where I went." And his father said, "Yes. Tell what you have seen!" And he related, "I saw many dead ones. They had a good time; they were always dancing; they had a lively time. Our life here is bad. I shall tell you everything that I saw." And his father said, "Yes, my son, tell everything that you saw there." And he did not tell, "Ten days have been counted for me." He did not relate that he was told, "Don't have sexual intercourse." And after eight days he wanted to have sexual intercourse; and she would not permit him. And when there remained only one day to complete (the ten days), she permitted him. After having sexual intercourse, he died. And it became daylight. And his father said, "Tell your older brother to get up!" And being spoken to by her father, his (the husband's) younger sister went. "Get up, older brother!" He did not wake up. "What's the matter with my older brother. I think he died." And his father came and shook him. "Wake up, my son!" And he did not get up. "My son died," he said. And they mourned, and his son was buried; he had died. And that is all.

Chawchila

21

Notes 1 2 3 4 5

6 7 8 9 10 11 12 13 14 15

16 17 18 19 20

Newman clarifies the meaning of this passage: "of the woman he hit the woman's hand". Newman recorded [holSith-ine?], the subject case, neutral agentive of the indirective verb theme of ho-le-/ 'to narrate'. Newman adds "where the buried is" below the gloss here. Although Newman lined this passage out at a later date, it has been kept here for completeness of original text. Newman first recorded [yansiwsa-xo'] then changed to the s to c = [S], the second occurrence of this word in the sentence has [s] for both sibilants. Newman also penciled in "inability". In a note below the line Newman added "then daylight got in there, both of them". Newman had a question mark at the end of this sentence but there is no indication to what the interrogative refers. Newman notes that the wife is speaking here. Newman recorded [lolwink'1] here and in for the following occurrences of this form. Newman glosses this word as "where the dancing is to the dancers." Glosses added for this passage by Gamble. Newman also provides the following translation of this passage: "in the same place where he was last night". This actually refers to belongings, clothing, necklaces and so forth. Newman penciled in kuSo wusk'a with an arrow pointing to this form. This form appears to be the reflexive imperative of khoSon 'to see one's dead relative'. Newman adds the gloss "go & see!" beneath this form. Newman wrote "pretty soon" after this gloss. Newman put "before?" here apparently due his uncertainty about whether the form should be translated 'soon' or 'before.' Newman wrote "-they have a good time-" below this line. Newman wrote "go ahead!" below the gloss here.

22

21

Yokuts Texts

Newman translates the word as "West" and gives the following explanation: The Chawchila word for "West" is related to the Yawelmani word for "North." Perhaps the discrepancy of direction in the two versions may point to the same locality or destination. Later research shows that the word means "North" and Newman penciled in "North" in the original text.

CHOYNIMNI

Girls and big bird This incomplete text in Choynimni was collected by Newman in the summer of 1931 from Mrs. Rosie Domingo of Friant, California and it occurs in book 8 (pages 24-29) of his text notes. Newman spent only a couple of weeks working on Choynimni, but his transcriptions show the three way distinction (plain, aspirated and glottalized) in stops and affricates and glottalization. Choynimni is one of the Kings River dialects (Kroeber 1963:236-37, Gamble 1988, Whistler & Golla 1986:318-323) and is closely aligned with other Foothill languages represented in this volume (Gashowu and Wikchamni). Although the story has features of a myth, I have not found this particular story told by other Yokuts speakers. wixi ?a-xil ?imin ?ama?punuyphoyo£' no?om ?iminkin many daughters her and two acorn pounders mother their-2 ?a k'atna i h a?an ?amakh puyin'i i^a-na mak h t h olt h iw is getting after soon they-2 will pound h h h t ahan ?amak t ana-?aS yoko-?oS yet' na?at ?imin will go 1 they-2 goes makes acorns one older sister her ?ama? ?imin no?ot hiti?Sa maxa-?aS Sono-loS and her younger sister wood gets she packs it h ?ama? na?at ?imin t o-nunmu thana-?aS and older sister her getting tired of waiting goes to h no?o-tu ?imin tullaw ?ama??amak na?at k'um'uy' younger sister her on the hill aijd they sister both ?amakh khew na?a-thin ?imin hit'iS t'ik'a ?ama? they-2 here older sister's her wood was tied and na?at ?imin ?eneStil' na? ta ?eneSthil' not older sister her was sleepy I feel sleepy younger sister! ?ama? khanwaS ?am'akh hiti?Saw ?iminkin and went to sleep they in wood their-2 h ?iminkin k'anwaw ?ama? t axnaS thiphin'ni their in sleeping and comes from above

?ama? and weC' big bird

?ama? and

24

Yokuts Texts

kono-?oS thaxinSi? mak'?i han' ?a-ta he came down is coming to us something older sister!2 net'en't'aS?a ?ama??a kala-piymi tho-k'u ?a she's pressing down her and her not being able to ear her h h h p 'et't'aS na?a-t a ?imin ?ama?han'ta? ?ama?t aw'a (she) pinches older sister her and what is that? and in it SataknaS £'utya?aw ?ama? SataknaS ?ama? t'e-k'at'ak' he put on (in) 3 in net and they are in it and he ties hiyam' ?ama-k'a Sono-loS ?amma?ak' t'el'e-laS i'eme-k'aS them them-2 he packs notyou-2 open your eyes close your eyes ma?akh thana-?a§ ?am'ak' t h ip h in' nihnaw helew ?imin you go they-2 up place where we£' lives where? their p h ana'naw £u?uphaw ?elkhaS no?oth ?imin ?ilk'a hoy'CuS arriving half-way sing younger sister her water she wants ?ama??e-naS ?iminkin waha- ye-lilkhaniw wele-thax and grandfather their far off (a spring) what the grandpa said h h h h h t e-Sat aS ?am'an waha-k aniw'a t ip in' ?ama? tho-?otho? ?ama-kha 4 come out they far off up and he puts them h h h h p alnaw po-k il t a?a p alnaw ?okon'uy Timin on flat rock water-spring that on flat rock drinking-place his Song the young sister sings: ?e-na£h ?e-na£h ?enihay ?enihay hiye-makh ?oki h on ?oki h on paSa? tha?a pokhlow ?ama? hiyam' t h a? ?imin tho?o sharp grass that at the spring and already those his taken up 5 h h punuy pufc'unhal ?ama? yow yet' moC ot'?o? ?ama? t a?a two small boys and also one old lady and that h h moi^ot^o? t aSik'a-?a xeyexyeS ?ama?t a?a mo^ot^o? pitha-?ag old lady them-2 is teaching and that old lady takes off h h h h h t aSik'a?a p ana-m'axan'a? t aSk i? ?a wiCip hay ?ama? hiyam' them-2 the ones he brought them-2 boys and already h h t a?a ?okna§ weC' hiya? ?amak' ?otyuS mik §iw ?imin ?ama? that drinks6 big bird [now?] they put on on neck his and thaSik'a?a koyumha mo^ot^o? yowom'xo thi?iw ?imin them-2 the girls old lady took home with her to house her hiyam' tha?a C'ek'Si? pokhlo ?imin i h a?an ?ophthuS ?ama? already he drank up spring his soon he'll get up and

Choynimni

25

thaSki ?a ta noii'e?! Cawe-w'a welewSaS hiyam' those-2 boys be strong! tell one another then ?ophothSi? khe?a we£' xap^vilSi? t'o?ol ?imin got up this big bird (they) cut off head his we-C'in ?ama? t h ip h in'ni thawithmi witinSi? t h ip h in' 7 wet's and from up, up there after dying he fell down up hayinSi? ?ama? tha-withSi? Cha?an ?am'an thana-?aS xomoth he flew and he died now they go south h ?am'an kono-?oS ?ok'oy'naS t aSnuw ?a hat'panay they alight they came down them four tha?a ?imin yiwin

Notes 1 2 3 4 5 6 7

Newman does not provide a translation for £*a-na makh tholthiw but it means "soon we two (inclusive) to canyon (or river/ravine)." Newman indicates that the younger sister is speaking here. Newman adds in brackets [is on] under this form. Newman adds [to that place] under the gloss. Below the gloss Newman adds "he had taken the." Below the gloss Newman added the phrase "is starting on drinking." Newman provides another translation here "he came down."

CHUKCHANSI

Stealing of the eyes This short version of the Stealing of the eyes story occurs on pages 4-5, the Chukchansi section, in book 8 of Newman's text notes. It is presumed that the story teller is Mrs. Lewis since her name appears at the beginning of the Chukchansi section. Chukchansi is a member of the Northern section of the Valley group of languages and is thought to be very similar to Dumna. t h axint h a came thoy'no at night

khay'uw thoy'no? phana-tha hew xo?o ponyow mok h elhaw coyote at night arrived here house at two at women wa§iyhi khay'uw ne?£axon k^-y'u 1 wo-y'uth yet on« after awhile coyote becomes sleepy coyote sleeps h h h h ?ama? k a-y'u ponoy mok e-la ?o-sut sasa?an t oy'nino steals eyes in the morning at two women coyote h h h ?ohminit ?aminsasa?an mi?in wak'a-yaw t a-nit yuksu-sath mi?in misses his eyes soon to the creek goes he washed soon h h h ?am mik'§iw t axink'a hi-luw §elel t axink'a tuxut it on the neck "come string" "stone come" he tied h mi?in paCxiw sele-law yo? tuxut phanam ?ukta "soon, to a bad place whenever coming on the rock again he tied wo-xusk'a mi?in ?ama-maw wak'a-yaw over there to the creek make a noise!"2 now h h h p anat suhwat lophsin ye-t'a sasa?an he came he made...sick one eye practiced magic of the fish h h h ?amak' yo? yo? pok'ith waka-yaw lopso ?o-sut t a-nit 3 he stole went they-2 again again find at the creek fish mi?in yo? ma-xith sasa-?an mi?in ?ama? k'aye-sath ?amin sasa? now again he got eyes now got better his eyes h h mi?in yei' t a-nit mayni now alone he went by himself

Chukchansi

27

Stinkbug This little story occurs on pages 8-9, the Chukchansi section, in book 8 of Newman's texts. Like the preceeding story, there is no indication of the story teller, but it appears that all the Chukchansi material was told by Mrs. Lewis. The story offers an explanation for why the stinkbug is black. sox ?ama? ti?istha skunk made

?ostho fire

wa-?aw soyxow mi?in t h axint h a ?ama? in deep in hole now came

seksika? wo-tiyk'a wiltha ?ama? sox no-Ci wo-tiyk'a stink-bug dance said skunk one who 4 dance wiltha ?am kitiwk'a ?ostho5 ha-thimtha ?ama? sox mi?in said him go around the fire he sang and skunk now h h h ?am ?ut uyt a ?ama-maw?ost ow wa- hinaw ?atil' mi?in him pushed in the in fire far yonder, way off down now t'ulunt h a hinew ?ama-maw?atil ?osith sa-phintha mi?in he burned up yonder there down fire went out now h h t ist a ?ama? seksika? leme-k'am t h ist h a he (stinkbug) came out and stinkbug when he's black came out h h hawit mi ?uk ho-yilt a t'ulunmu (we) not knowing how he was alive after being burned

Notes 1

2

[kha-y'uw] is the form that appears on page 4 of the texts. Newman strikes out the final [w] in this and later occurrences of 'coyote', but did not change the first two occurrences of [khay'uw]. This quotation is tagged '[says Coyote]'.

3 4

Newman adds below the gloss "coyote and selel." Newman adds "?tells (friend)?" below the gloss. The form [no-Ci] means 'friend' and he likely was confused about the translation "one who tells friend."

5

Newman recorded this form with [s] and later changed it to [s].

DUMNA

Bat saw fire These two Dumna 1 stories occur in book 8 of Newman's texts and were collected in the summer of 1931. There are no indications from the texts or notes about the name of the story teller. Given the close relationship between Dumna and Chukchansi, the narrator is likely one of Newman's Chukchansi consultants. The first story, Bat saw fire, is from pages 10-11 of Newman's notes. £'eph£'iphil tha?istha ?ostho bat fire saw wayunSaw ?ostho kha-yu t h ant h a wutiltha wa? munaw time ago fire coyote came took it far along h h h h ?amam wehe-sit wutilt a ?am waynus t ant a away lion took away it WaynuS came h h h h h ?iwe-?i£' t ant a ?am?ost o k a-yu t h ant h a wutilt a tiger came took away it fire coyote came h h h h wutilt a Vamam xumix t ant a wutilt a ?amam took away it jack-rabbit came took it away hitiyan2 k'ut'aw ?amin ?ostho phana-mixtha ?ostho histha everything he hid it on tail his fire he brought fire h h h h want a ?amyok o-i'i ?osto hat'o-net a ?aman?ost o ?utho-?un he gave to it people made afire they fire tree h ?aman himii^^a sa-p^n^a se?elt aw ?ama??aman they it went out when it rained and they burned topnow ?ama ?aman holo-mon ?osthom xaya-tha in buckeye and they always have fire put h h h ?alit ?aman ?ohmet ?usit ?ama-maw that time they lacked fire there for a long time ?aman kayifi' yokho£' ?ama? ?amin fc'umun they good people and it's end

Dumna

29

Origin of the world This second text occurs on pages 18-20 of book 8 and is untitled. The story was originally labelled 'Chukchansi' and later changed by Newman to 'Tumna'. This is clearly an abbreviated version of the Dumna myth, Creation of land, that Gayton collected from Bill Wilson at Friant, California in 1929 [Gayton and Newman 1940:28 Abstract 20]. hew'alith ?ilik' hitiyaw hi? ?ama? i h ip h in nop h op h ma-yin here that time water all over here he (is) up father our h h h ?ohyot o xui'o-yo ?ohmet ?alit xoC'oy ?ut't'al to returned to 3 ground was not at that time dirt nothing but h h h h ?alit ?ilik' hat panay p egp iS yime-yit' maxtha at that time water four [black water fowl] also4 got h ?atil xuC'o-yo hew p'uno-saw xaya-t a xuC'o-yo ?ama? on bottom dirt here in the hand they put dirt "them"? h h xi xaya-t a wa? munaw hew'ni?in xaya-t a wa? munaw that(?) 5 put far way back this kind they put far way back ?ama?xuiS'oy pohult h a i h ip h in ?ama? muluntha ?ilik' xa-mi and ground grew up upward and went downwater on this side xaya-tha xoE'o-yo ?ama hitiya?an k'a-mintha xuE'oy nop h op h he put the dirt and everyplace dried up ground father h h h ma-yin xaya-t a yok o-£'i xaya-t a hitiya?an hin ?amam our put people he put everything this=this the one hitiya?an ?ilk'a tullaw xaya-tha tine-law everywhere water on hills he put in rock (with acorn holes) ?ama-mawtha?an mukhe-la yokhoC' puye? payna xaya-tha in that where women (our) people will pound acorns he put h xo-yi xaya-t a noh?o?on xaya-tha wehestha xaya-tha kay'wa deer put bear put lion put coyote xaya-tha t'ono-li xaya-tha ?aw'C'a?an xaya-tha kawa-yu?un put wild-cat put fox put horse h h h xaya-t a sohkoy xaya-t a soyo-li xaya-t a put elk put antelope put the-wa cotton-tail

xaya-tha put

ma-wi xaya-tha grey-squirrel put

?ilk'a water

xaya-tha put

30

Yokuts Texts

ka-yaxthi xaya-tha lop^'o wantha t'oyo-sun ?ama? ?aman salmon put fish he gave arrows and they h t'uyo? xo-yi ?ama??amant a?an hasa-wen ?ama??aman will shoot deer and they will kill and they t'oyo-son hitiya?an tha?an ha-?antaw C'uyu ha§a-wen with arrows everything (necessity) anything right ahead will kill ?ama??aman t'oyo-son6 ?ohmeth ?alith yukho£' ?ama?nop h op h and they lacked at that time people and father h h h h ma-yin yok o-£'i xaya-t a xaya-t a yok o-2'i hitiyaw ?ama? our people put put people everywhere and hasa-wehantha nop h op h ma-yin ?ama? i h ip h in t h ant h a yitan'iw got killed father our and up he went to different hol'kew ?ama?hew ?ama-mawyokhoC haSwinxon ?ama-maw to different place and here there people are dying up there h h h h h i ip in t ana?an ?ama-maw nop o-p o ma-yin upwards he went up there father our

Notes 1

2

3 4

5 6

Although the name of this dialect, which is closely related to Chukchansi, is spelled 'Dumna', phonetically it is [tumna] and it is often written as Tumna. The form is written [hiT(i)yan] on page 8 of the text notes. Although Newman did not go back and correct the form, it is most likely [hityan] 'everything' (see also [hitiyaw] 'all over' and [hitiya?an] 'every place' in the 'Origin of the world'); but there could be dialect variation between Chukchansi and Dumna. Berman gives a more detailed analysis of the Chukchansi form hitya/'all' in his Chukchansi texts and analyses (1980:56-70). Newman later added the word 'wanted' which is one of the correct meanings of [?ohyotho] in Chukchansi. The 'also' refers to the fact that [yime-yit'] is also a word for a water fowl. Newman notes this by putting an arrow from 'also' to '[black water fowl]'. All the question marks are Newman's. Newman indicates that this form is in the 'wrong case'. The objective case [t'oyo-so] is the expected form.

GASHOWU

Woman fools husband This Gashowu material comes from pages 12-17, book 8, of Newman's texts and is one of two Gashowu texts that Newman collected at Friant, California in 1931. Gashowu is an interesting language since, in many ways, it is transitional between the Valley languages such as Yawelmani, Chukchansi, Chawchila and Dumna and the Foothill languages like Wikchamni and Choynimni. The story is about a woman who fools her husband, but the consultant prefaces the story with a disclaimer about not knowing many of the stories once told by the old ones. ?am' na? hotas wix?an' to-?So na? mam lana'hiyni not I know much stories I you that which has been heard ?amna? wix?an' ?e-k'aSi?1 nun to-Si-ni pahathayi my not I much saw old people wix?ini lowniwiS ?am na? mam ha?as to-soS you tell not I too much feast he-thay ta-ha?2 k'amu-thaw peyinSi pahathay ?alit no more down there now are no more old people hai'imhay ke? ?ut't'ali young these all yet' koyo-lum mulilSi? lowto ?amin t h ahan mak h one woman fooled husband her will go we-2 3 4 wilSi ?amam ho-ho wilsi no?ot ?amin she says to him yes she says younger sister her yet' thanSi ?am'mam wethe-pa ?amin Sonlo?om phana-Si? one went with baby her pack, with a pack she came h ?ama-maw Sele-law Set na ma-xi-ni wilSi hala-xin there to the rock wild onion get she says5 climb wilSi ?amam ?ama? hala-xinSi maxSi Sethna she says to him and he climbed he got the wild onion witiy'niSi t'ik'ini Sethna ?ama? himi^Si ?oStho he rolled them down tied them wild onion and he made afire

32

Yokuts Texts

t'ulunSu lo-with ?amin witinSi ?oSthow tha-withSi burned up husband her he fell down in the fire he died h h t awt ami So-nilSi ?a-xil ?amin wa-xilSi after killing him they packed him baby his cried ?iphthi-ni na? wilSi no?ot' ?amin k'amu? wilSi am lost I said younger sister her no said h h 6 h wa-xilSi no?ot' ?amin ?ip t in'i mak cried younger sister her are lost we-2 wilSi k'amu? wilSi go-nil wilSi she said no she (older sister) said pack! she (old) 7 said ?amam k'amu? wilSi ?iphthin'i mak h hettaw to her no she young said leave him (here) we-2 right here hawni yow wilSi ^e^ani wilSi pofc'on what for she 8 said powerful one she (young) said son ma-kin wilSi the-phani wilSi yowo-mix our she said powerful one she (young) said going home with you waSi xoyiwSi?in min na? tami?in t h ahan ?am ma? nan 9 pretty soon coming back your I soon will go not you me hiya? ?ik'a? ?am ma? xuyiw ma? mi?in wilSi? anymore, now will see not you will go back you soon she 10 said ?ate- ma-xin poi'o-na wilSi? ?ama? ?awanSi? yah give our son she (older) said gave 11 here wilSi? ke? ma-xin poC'on wilSi? k h ew she (young) said here (is) our son she (young) said here h h na? ?a xaya? wilSi? t ip in po-siw I him will put she (older) said "up" here in the tree hollow thana-mix ?amamumma? t h ahan poC'o-na ma-xin ?amma?hiya? 12 it will go with you will go boy our not you ever 13 h ?ad?an te-yaw hiya? t ahan poC'on ma-xin hihhina? get lost ahead will go son our owl yowo-mix mam hiya? no?o-mow ma-xin te-yaw mam he will go home with you to mother our ahead of 14 you i h a?at h min nan?ik'in ma?tami?in xuyiw no?o-mo no more your me seeing you soon will be going back mother ma-kin15 k'amu? wilSi? yo?ow makh wilSi? our no she said will go home we-2-inc she said

Gashowu

33

^ana-Si no?o-mow ?amin ?am yow helew thanSi? she went back to mother her not again where she went 16 poko-i^o-wi? ^e-p^ani hal'xan'a? tho-naw 17 18 mythical owl man powerful one a climber, climbing pine tree moSafc' ?am ?eke?hiy molo-lii' tho-na to gather nuts never you can see the one who fools pine-tree nuts h nahafc' puk'it ma-yi? ?a puk'Si? ?amtoS wilSi? eater he was found the people him they found not tell they told t h awit h ma?an hiya? wilSi ?am tay' tul them will die you-3 sometime he said not must you-319 toS wilSi? yo?ow na? t h ahan lan ma? hiya? tell he said will go home I he will go will hear you hihhi wini? hiya? poi'on ma-xin ?ama?ma?hiya? hihhi=noise like owl do son our and h lanmi t ahan ?ama-maw ?am' ma? hiya? when (you) hear him (you) will go to him not you h h ?at?an na?ta? t ahan k ew ?ipit'in na? will get lost I certainly20 will go this way I'll kill myself21 I ?am yow ma? nan hiya? ?ik'a? na? yow mam hiya? ?am?ik'a not will see not anymoreyou me will see I again you ma?ta? yow no?o-mow ma-xin silit'Si? ?atil t h ip h in'ni you go home to mother our she(older) jumped down from above hh tullani ?ip t iwSaSi? ?ilk'aw thoynow phana-Si? from the hill she killed herself in the water in the middle landed h h p ana-Si? no?ot ?amin phana-Si? mi?in wilSi hiyam'xaS she landed younger sister her arrived they said tomorrow yow ?ik'a?yow tul k h aw wilSi? hu-huagain (we) will (come to) see him go home! you-3 there he said yes wilSi? me-Cin wilSi? ?amam hu-hu- wilSi? kiwli'ni mam they said be sure he told him yes they said he will meet 22 you wilSi? hu-hu- wilSi ?am na? toSSi wilSi? ?ingig wilSi? he said yes they said never I told him he said23good they said hiyam'xaS yow wilgi? tho-na wilSi? mo-Sin'i? tomorrow again said pine tree said (he) will gather nuts from hu-hu- wilSi yah wilSi? wilmi wilSi? hiyam' yes he said here! now! he said enough he said already

34

Yokuts Texts

p^aw'Si? it suits me

wilSi? he said

?am'tay wilSi not must he said

wilSi? no?o-mow ?amin they said at mother her

penethSi? she asked for

toS tell!

?axla ?amin baby her

?amam no?o-mo her mother

?amin her

t h e-p h ani the powerful one

waSiy niw'aw sometimes, during this evening

poi'o-na boy

nim my

t h a? ?ama? that's the one

wilSi? he said

no?om ?amin hele'aw'hay' mother her where niece

hu-hu ?amtay 24 wa-xil yes don't cry!

teye-laS he's watching

p h ana? he will come

khamC'a ?amin yet' to grandmother his one

nopho-pho ?amin ?inSiS father his good

wilgi? tha-withSi? he said died

nop h op h ?amin puk'gi? father his he (the father)found waha-k'e-Siw way off inside t'uluth he got burned ?amam ?usith him fire

k'amu? not

thi?iw in house

?a-xil baby

?amin his (owl's)

thaw there

?amin his

khiCni? is in here

holo-mon all the time

maki ?ama-maw niw'aw us in the evening 26 toSSi? told ?amin wapat'inSi? his became angry

thi?in house

t'ulungu? it (the treehouse) was burned thunmu shutting

wilSi? says

waSiy after awhile

hiya? p h ana? sometimes 25 he will come la-n'a?i£' to listen

toSSi she told

lan will hear

hihiwini? he will make a noise like an owl hilma? lana-?aS ? you hear

k'amu? no

k'aniwSi? he slept

t h awtat h he got killed

na-Si?27 ate

he-^i today (now)

poko-^owi? owl

Gashowu

35

Notes 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20

Newman originally wrote [?e-k'aSi] and later pencilled in "-Si? aorist". Newman later added "like Ch. Ta Pa?'. Newman's note to himself for this form is "hu-hu- + ho-ho-". Newman was apparently undecided about the fricative in this form, he first marked [s] and later changed it to [§]. It appears that he utlimately decided that the 'aorist' had [S] (see note 1). Newman adds [to the man] below the gloss here. Newman adds "will throw away something" beneath the gloss here. The older sister is still speaking. New notes what is meant here is the "old one says". Below this form Newman gives "when you go back" as a more accurate translation. Newman notes this is the older sister here. A more complete translation, "she gave it to her," is given below this line. Newman notes that the older sister is speaking here and adds below the line "it will follow you". Newman record [?aTan] for this form and later writes above it [?ad'an], Newman notes that the actual meaning here is "he will lead you." Newman writes k over the q in ma-qin [ma-xin] resulting in the published form for the genitive case of the 1st person dual inclusive pronoun [ma-kin] (Newman 1940:232). This meaning of this passage is difficult to tease out from the lexical items so Newman provides "she didn't go anywhere when she (young) was home" as the translation. Has holes in the mouth to crack nuts. "Something you've never seen before" Below this sentence Newman notes [ie., if you tell] is the meaning here. Newman underlines a section starting here and ending with "mother our" and notes that the older sister is speaking. I translate this passage:

36

21 22 23 24 25 26 27

Yokuts Texts

I will go this way and kill myself. You will not see me anymore. I will not see you again. Go home to our mother!. Newman adds an alternate meaning below this line: "I'll lose myself." Newman notes "the owl, speaking, is in another guise". Newman adds "a boy" to clarify the referent here. Newman wrote "Choynimni" next to this form. Newman adds "at intervals". Below the phrase '7ama-maw niw'aw" Newman indicates taht it means "every night." [na-Si?] is also recorded [naha-Si?].

TACHI

The Tachi text and analysis were contributed by Susan Britsch, University of California, Berkeley. The only changes made to her manuscript were minor editorial changes to the introductory remarks and changing the format of the text slightly. No attempt was made to regularize the phonetic transcriptions. Her reference to Harrington (1926) is to the series of Tachi notes he collected in that year and is included in the microfilm notes listed under Harrington (1907-1957).1

The Koywiy story Tachi is a language of the Southern Valley subdivision of the Yokuts linguistics family of central California (Whistler & Golla 1986). In the nineteenth century, Tachi was one of the more widely spoken of the Yokuts languages; today, a small group of native speakers remain, using Tachi in a restricted number of settings. The text below was recounted in 1982 by a Tachi Yokuts man in his eighties. The narrative represents the speaker's interpretation of a traditional belief in the koywiy spirit. The koywiy tradition was also noted early in this century by Harrington.2 (1) (2) (3) (4)

(5)

nomokm 3 our

cupun...4 koywiy xo? caw5 Tilit.. belief spirit be there spirit caw ?Hit xo koywiyaw...6 spirit there be in-th e-koywiy nomokm cupun... ca our belief that ?ama 7 hi?na8 ma mec9 can cupona.. 10 if believe and you really it n 12 mi?m mam ?amlen.. . ?ama will then you help ?amlen mam hiyan... will help you msis-:msis yokoc ?ohom13 wo-yo?yo...14 person not wrongdoer good- good

38

Yokuts Texts

(6)

(7) (8)

(9) (10) (11) (12) (13) (14)

(15) (16)

(17)

caw xo ?ohom wo-yofyo lakelxo15 there be not wrongdoer change ?ama...wo-yo?yo kew16 xo koywiyaw... so wrongdoer here be at-the-koywiy ?ama ca ?amam ?amlen... koywiy hiyan...17 and it him help koywiy will 18 hi?na ma can cupon-mec cupona... if you it believe really believe yo 19 ma hi?na can ?ohom cuponathen you if it not believe ?ane-20 hi?na co-punk'u21 not if believe ?ohom mam ?amlen hiyan... not you help will ?ama can maym22 cupun xo?... then it our belief be ?ama hi?na ma can cupona--yo ma cupona— and if you it believe then you believe ?ohom cupona ?ohom man ?amlen... not believe not you help 23 24 teyaxat mam pana hiyan... sickness you arrive will wimi25 na?an26 can canyic27 myana 28 thus we it afraid Indian ?amcaw29 ?ohom ma can he-cawism...30 close not you it tease 31 wafya can pu-tac ?alit... say it old-timers long-ago wimi na?an can ?ohom ?am?ac32 hawya-?uku33 (xo?) thus we it not close when (be) 34 35 hi?na ?ohom hute-xo ha?nuku if not know what ?ohom mam ?amnukm p'olken...36 not you their brother ?ama can nomokm cupun... so it our belief

Tacili

(18)

(19)

(20) (21) (22) (23) (24)

(25)

(26)

(27)

(28)

(29)

wimi na?an pu-tat ca nomokm cupun-mec thus we oldtimers that our belief-realty nomokm cupun our belief ?am can taxm37 wa?a-nit38 and it come from-way-back 39 taxm ?alit hiyam-haym come long-ago old-generation ca wa-sowxo?. 40 ?ohom ?eplana-n41 cupnoxo,42 not Christians that tell-story believe 43 can hute-xo ponoy ?am?ak it know two we wimi pu-nox?a44 ma ?alit thus you long ago fast hiyan huyucya45 ma msis?ama pu-nxom'46 will fast then want you good 48 ,47 yet op' ponoy op ?ohom xate kalne...49 one month two months not eat meat ?ohom ma he-xa ?ama caw xate... not you grease then there eat ponoy op ?ohom ma xate haTnuku34 two months not you eat what 50 ?ama ma pu-nxom then you fast ?ama ?ohom hawyawk32 p'olken hiyan and not when bother will yokoc ?ama msis yokoc ha?ili hewictaxo51 msis person person day walk-around good but good ?ama toc'i yokoc toynow52 hewictaxo... and walk-around bad person at-night toynow ?amm ha?ili... at-night his day toynow hewictaxo toynow ?usa?a53 at-night walk-around at-night steal ca nomokm cupun.. belief that our

39

40

Yokuts Texts

(30) ?e-man54 no longer

?ama hici witipac but now children

yokoc ?ohom cupona people not believe

Free Translation Our belief...is that there's a spirit... There's a spirit in the koywiy... That's our belief... And if you really believe it...then it will help you...(it) will help you... A good—good person isn't a wrongdoer... Those who are not wrongdoers can change so...wrongdoers are here at the koywiy... And it will help him...the koywiy will... If you believe it—(you) truly believe...but then again if you don't believe-don't believe and it won't help you... So that's our belief... And if you believe it—then you believe(If you) don't believe, then it won't help you... Sickness will come to you... So that's why we Indians are afraid. You don't tease it close...that's what the old-timers said a long time ago... That's why we are never near it. If you don't know anything, they won't bother you. So that's our belief... That's why it's the belief of the old-timers-truly our belief... And it comes from the old generation way back a long time ago. That's how we tell the story...Christians don't believe it. Two of us (elders) know it. That's why we fasted a long time ago. If you want to be good-you fast. (For) one month...two months you don't eat meat...then you don't eat grease. For two months you don't eat anything... Then you fast and it will never bother (you). But a good person walks in the day—a good person—and a bad person walks in the night...

Tachi

41

(28)

Night is his day...at night he walks around and at night he steals. (29) That's our belief... (30) And now the children and the people no longer believe

Notes 1

2

3 4

5 6 7 8 9

Tachi is thought to be closely related to other Valley languages such as Yawelmani, but it appears from Britsch's data that the language has undergone significant phonological, morphological and syntactic changes as it has become moribund. (The remainder of the notes are Britsch's. — Ed.) Harrington's data (Harrington 1926) contain the following citation regarding the koywiy: The water of the khoywiy' bubbles up like pot boiling over on stove. Said that when some other person comes to khojwiy' and talks its words it bubbles up and runs over on the plains. Old superstition. When I ask if med man does this, says no, just any stranger might. (Harrington's notesgenitive appear pronoun, in Mills 1985. - Ed.) First person plural exclusive. The transciption system includes the following symbols: / p ' / and / k ' / are, respectively, voiceless bilabial and velar glottalized stops; / c / is a voiceless alveolar affricate; / c / is a voiceless apico-palatal affricate; /c'/ is a voiceless apico-palatal glottalized affricate; /?/ is a glottal stop. In the text, an ellipsis indicates a pause made by the speaker. A dash (i.e., --) indicates an abrupt cut-off by the speaker. Distal locative demonstrative pronoun, often used in existential copular constructions. /koywiy-aw/ is the locative of /koywiy/. Throughout the language, the suffix /-'Vw/ (i.e., Vowel + w) indicates a locative form. General connective particle, often translated as 'and; and so; and then'. Hypothetical particle used in conditional constructions, often translated as 'maybe'. Uninflected adverbial particle which serves as an intensifier for the following verb.

42

10

11 12 13

14

15

Yokuts Texts

Various forms of the suffix /-?a -a -ya -?o/ indicate delimitive aspect, denoting a non-future process or a bounded state that may be changeable or of limited duration. Immediate future particle that contrasts with /hiyan/, the remote future particle. The suffix /-en/ denotes an event that has not yet occurred. General negative particle. It heads the clause when the subject is pronominal; when the subject is a full nominal, the negative particle usually occurs preverbally. See also clause (8); note [19]. Distinctive plural noun forms are rare in the language. Although the syntactic pattern suggests that this may be a delimitive verb form used as a noun, the speaker translated the form as 'wrongdoer', and this was confirmed by another native speaker of Tachi. The suffix /-xo/ indicates durative aspect, denoting an unlimited or permanent non-future state, as opposed to the delimitive /-?a/ which denotes a bounded state whose duration is circumscribed.

16 17

Proximate locative demonstrative pronoun. Remote future particle. In this utterance, the speaker indicates that true belief will allow the koywiy to help the supplicant both in the current situation and in the long term, thus establishing a respectful relationship with the spirit.

18 19

Speaker cuts off the delimitive form of /cupona/ 'believe'. Subsequentive particle, often used as a subordinator at the head of the apodosis of conditional constructions to indicate a consequence, a subsequent action to be added to that expressed in the matrix clause. In independent clauses, speakers often translate /yo/ as 'more' or 'again': yo nahuyucya morel want 'I want some more.'

20

In this environment, /yo/ also indicates prolongation, or repetition, of an initial action. Negative particle used exclusively at the head of negative imperative utterances.

Tachi

21 22 23 24

25 26 27 28 29

30

31

32

33 34 35 36 37 38

43

An imperative form is indicated by the suffix /-k'/ medially, and /-k'u / clause-finally. First person plural genitive pronoun, inclusive. Unanalyzed form; this is the consultant's translation, confirmed by another native speaker. Indicates that the action of arrival has not yet occurred; as for the preceding regular form /?amlen/ in (11), which carries the suffix /-en/. Connective particle indicating a conclusion on the part of the speaker; often translated as 'that's why...'. First person plural nominative pronoun, exclusive. The suffix /-ic = -uc/ indicates an agentive form. Borrowed form, presumably from English. The locative form /?amcaw/ modifies the factual form of the verb /he-cawism/ 'tease' and specifies the location of the teasing. The suffix /-Vw/ indicates a locative form throughout the language. The suffix /-wis/ is the reflexive/reciprocal suffix. The suffix /-m = -hm = -hun/ indicates factual aspect, asserting that a non-future event exists. Clause-final emphatic verb, occurring exclusively in its delimitive form (i.e., with suffix /-?a/). Used as a performative, the speaker asserts the truth of the preceeding statement. Adverbial modifying the copular relationship expressed in this clause: the copula /xo?/ is omitted. Note that this modifier is inflected for case in (14). Other forms of this modifier do not occur in the language. The construction /?ohom...hawya-?uku/ (i.e., 'not...when') is usually discontinuous, and is translated as 'never'. The suffix /-xo?/ indicates a durative form, denoting a state. The typically discontinuous construction /?ohom...ha?nuku/ (i.e., 'not...what') is translated as 'nothing'. The suffix /-en/ indicates an event that has not yet occurred. Factual form, indicating that a non-future event exists; thus, the event is seen as a whole, with no aspectual contour. Ablative form of /wa?/, 'far'.

44

Yokuts Texts

39

/hiyam/ is an aspectual particle, often used in combination with the factual form of a verb to indicate completed activity. It is often translated as 'already'. The collocation /hiyam haym/ is translated as 'older generation' (i.e., the generation that has already had its prime. The form /haym/ itself could not be translated by consultants apart from its meaning within the collocation.

40

The suffix /-xo?/ indicates a durative form, denoting a nonfuture state; thus, the telling of a story is seen as a state within which a person places himself.

41

The root of this form is the verb ?ep ('to swim, to bathe'). Thus, the term for Christians is a semantic extension that evokes the Christian rite of baptism.

42

Durative form of 'believe', carrying the suffix /-xo/. contrasts with the use of the delimitive form (e.g., (4), (10), in which belief is characterized as a changeable, bounded This characterization is reinforced by the use of the verb within a conditional utterance. In (21), the durative /cupnoxo/ indicates a long-standing intellectual state of belief in this Tachi legend within the Christian community.

43

The durative form is the most typical for the verb 'to know', indicating the state of knowing in one's heart. The delimitive form /hut?a/ indicates that one has simply heard and understood a recent utterance or state of affairs.

44

Delimitive form indicating a bounded non-future state.

45

This delimitive form /huyucya/, does not contrast with a durative form of the verb; thus, 'wanting' is characterized here as a temporary and rather changeable state.

46

The suffix / - m / indicates the factual form of the verb; thus, fasting is the event that must exist (without aspectual reference) if one wants to be good.

47

/op/ is translated as 'moon' or 'month'.

48

/xate/ indicates that the event has not yet occurred.

49

Spanish borrowing, from 'carne' = 'meat'.

50

The combination of the durative and factual suffixes, /-xom/, indicates an extended state that has been completed.

51

The suffix /-xo?/ indicates a durative form, denoting a more extended state of walking or wandering around as opposed to the delimitive form /hiwetya/, which denotes a specific instance of

This (11)) state. form form non-

Tachi

45

walking, usually to a specific destination (stated or implied): hiwetya na ci?aw walk I house 'I'm walking to the house.' The durative form also includes the repetitive suffix /-ta/. 52 53

54

Locative form of the noun /toyon/, 'night'. The suffix /-?a/ indicates delimitive aspect, normally denoting a bounded state, a state of limited duration. Interestingly, the delimitive form is also used to indicate activity that is generic, or habitually ongoing: we?ukuc hoyon?o bird(s) fly 'Birds fly.' -- 'The bird is flying (now).' The particle /?e-man/ indicates a lapsed event or condition; it is sometimes translated as 'used to': ?uhuyunhun na ?e-man ?ama hici ?ohom have-cold I no longer but now not 'I used to have a cold, but now I don't.' Alternatively, /?e-man/ may indicate an event that almost occurred, but finally did not: hokmm na ?e-man drown I no longer 'I pretty near drowned.'

WIKCHAMNI

The theft of fire This text was collected from C. Silva on August 4, 1974. Although she clearly remembered the story, she felt she couldn't remember enough details to tell it properly. She read a copy of the English version from Kroeber's collection of myths (1907b) before telling the Wikchamni version presented here. 1 The story is also listed in the Gayton and Newman volume [Gayton and Newman 1940:61 Abstract 26]. t h a t h a?at h i xew xo-?ox?oS thisaw2 ?ama??anikh k'at h ut h aw the people there lived athomeplace and they had no ?uSith ?ama?£hani tat h u xo-?ox?oS ye-t'a may ?oSo?than'a ho?huS fire only west lived one person fire maker was h ?oSo?t an'a ?ama? k'umuy t'owo?ona ?ama? maqiSi fire maker and he all had then he slept h h ?ama? soyot t aw t anSi ?aman wayiS nan hiweth and antelope there went because fast its running h h ?ama? hoy'it ?oS ?an ?oSt o and was sent to steal his fire ?ama? t h aq maxSi ?ama? barium tawithSi and he it took and immediately ran h h h ?ama? het t a ?9?k an'a t h an ?oStho maxath ?ama? xothSi and he still saw it3 fire he got when rained h h ?an ?oSt o i^ok^u ?ama? t aq wixi yu?ut tamnas his fire went out then many others tried ?anik' maxa ?ama? ?anikh wasthuS max ?oStho theirs to get and their tried getting fire h ?ama? toppol hoyet ?ama? ?oSSu thaq ?oStho and jackrabbit was sent and he stole the fire h h h ?ama? t aq hisSi yawtaw ?ama? t aq t aw tuk'utSu and it hid in brush then it there buried ?ama? t h aq phutho-qaw ?othoyiS ?ama? ?an ?a£'ew t h ot h iw then it in hands he put and his next to belly

Wikchamni 47 ?ama? ?an p h ut h og timixwitSi ?oS ?aqthu ?uSith and his hands blackened stole the doctor the fire h h ?am hawtaw £'o-k unSu ?ama? t awitin tha?athi ?uSithnaS4 never was put out and it is said the people obtained fire

Free Translation The people lived up there and they had no fire. Only one person who lived to the west was a firemaker and he had all the fire. Once while he slept, antelope went there. Because antelope was a fast runner, he was sent to steal the fire. Antelope took the fire and ran off immediately. Before he even got out of site of the place where he stole the fire it began raining and the rain put out the fire. Then many others tried to get theirs, tried to get their fire. Finally, Jackrabbit was sent and he stole the fire and hid it in a brush. He buried it there. Then he collected it in his hands and held it near to his belly. This caused his hands to become black. But when he (a powerful one) stole fire, it never went out and thus, it is said, he acquired fire for the people.

48

Yokuts Texts

Kadadimcha and Chuchankin This text is highly unusual because it is a well developed story with all the features of a regional myth, but seems to have been recorded only twice by Yokuts scholars. Frank Latta (1936) recorded the story from a Wikchamni woman named Ichow in about 1932 and Cecile Silva told me the story in 1974. Cecile felt the story used to be told regularly by people at the Tule Reservation and everyone knew it. Based upon Latta's version, Gayton and Newman included the story in their abstacts [Gayton and Newman 1940:97 Abstract 132]. I have included the story, with two endings and a complete analysis, since it is not available anywhere else. hiya-m'u5 wixnat6 ?o-ma7 p'a?an'in8 ti?isnaw9 k^tatimi^a long ago very at the world's creation Kadadimcha 10 n 12 13 14 xo-?ox?oS ? a n tok'o?won'o ?a-xit huye?C'a ?an xotom was-living her pregnant daughter she liked sweetclover maxa 15 ?ama?16 t h aq 17 witt h a 18 k^tatim^a naSuS Van getting and her says Kadadimcha mother her xo-?oxi?19 xew20 tuxun 21 t h axnat 22 t h aw 23 tuyo-?u£'24 ?ama? there is this-place bear comes there an eater and to-yatiy25 tuk'ewnai'hi 26 mukeShi27 t^a-qi28 toSSi29 eats pregnant women that told 30 h 31 32 33 Van ?axta t aw mihi? ma-xin xotom Vama?34 mihi? her daughter there you-will will get sweetclover then you-future 35 h 36 h 37 38 39 ?am ho-p ut hot m'un meVCi mamhi? tuxun huto-na40 not roots pull up because you-future bear will-know 41 h 42 h 43 min t aw xo?en ?ama? mamhi? t axin?in tuyo-na44 your there being and you-fut after-he-comes will-eat 45 46 h ?am ?an naSo-Su ^o-p^nSu ?ama? t anSi47 maxa^aC'48 yow49 neg her mother believe and went getting again h 50 51 xotom ?ama? t anSi ?ama? wa-?a? xo-?oSi ?ama clover and went and long-time was and 52 h 53 h h ?an naSuS hawitSi ?ak am' t aw ?ama? t aw thanSi her mother what-happened uncertain there and there went 54 h h h 55 h ?oho-?oi' k atatim£ a t axingi t aw ?ama? ?3-khaS56 hiyam 57 looking-for Kadadimcha came there and saw already h h h t aq tuySu tuxun tuxun ?am t aq ?3-k aS yow tuxun her eaten bear bear neg her saw and bear

Wikchamni 49 het h t h a 59 ?oho-?ot60 higa-?at61 hin^aw 62 het h t h a that still wanting sniffing around-there still 63 64 65 puk'e-na ?an ?axtin ha-pa ?ama? hiyam ?ak'am na? piySi find-fut her daughter's blood then already guess I finished ?ama? t h a-nit h66 thanSi and from-there went ?an t h anijit h taqSi han thaxnat xe-nith k^atatim^a taqSi Kadadimcha heard him leaving heard what was-coming from-there h67 h ?ama? hawe?2ey69 xotomnit ?ama? t aw Vo-hoS68 ?o-hoS there looked looked and with-difficulty from-clover and puk'Si70 yet' 71 t'ap't'ap'iw 72 ?an ha-pa xo-?oS73 ?axtin found one on-leaf his blood remain-allow daughter's k^tatim^a t h ip h ni 74 wixnat75 mo^oTto 76 ?ama? maxSi t h aq Kadadimcha wise old-woman and got it was-very 77 79 78 h xoto-min ?otoySi k'aC'awiw80 t'ap't'ap' ?ama? t ag clover's leaf and put in-basket it h h 82 h 81 ?amat aw ?ot oySi t'a-y'iw t aq me-t'aw large and-there put in-featherdown it ?othoySi ha-pa yow xoto-min t h ap't h ap' thaq put leaf blood and clover's it h 83 84 fh ?othoySi ew 85 t h aq ?ama t aq wit?in ^antaS ?an house-to put it and it right-away took her h 89 86 87 88 hi? hi? t o-m'akin ?a£'ew Vos^ow ?ama? ^um'kun warming fut warm-will fut near fire-to then ^oyon'ow 90 £'i£'e-khaSiw91 p'a?an'in at-night being-cold the-world's 92 withe-pin93 ?ahna 94 ?ama? ?a-khaS t h aw ?ama? Sal'awitaw taqSi crying and looked there at-morning heard a-child's h 95 h h % k'ai'awiw ?ama? t aw mukiS ?an t ut a ?ama? t h aq in-basket and in-there girl her granddaughter and her 97 h h h h h 98 h hoyo-Si i ui ank in i^ui^an^in t aq ye-t aw t aw xo?o-Si" named Chuchankin Chuchankin her with there lived ?an naSo-Su ?oho-?ot ?an ?ama? xo-now100 ?ahanSithat101 always is-crying-for her mother wanting her but 102 103 naSo-Su pok'o hawtaw ?an ?am ?oho-?ot ?ahna katatim^a mother found when her not wanting crying Kadadimcha tha58

50

Yokuts Texts

to?to?ot h o 104 ?an i'ow'e?e-yag105 ho-p^utqu106 yow we-?i107 allowing her work-things basket-roots or anything h 108 109 h hant aw ?an e'ow'i?iy ?ama? t aw wit?in 2'uk'wit h a 110 whatever of-her work-things and that would quiet her witi'i 111 ?ama? yow ?o?£a-tha112 ?an thuth?iyin113 k'ai'aw 114 a-little and also watching her grandmother's basket 115 h ti?sa katatim^a k'umuy ha-qit aw116 to-ta?atha117 ?ama? ?am making Kadadimchaall whatever play not h 118 119 ?oho?ot tut e-?aqit ?an temtam wanting ruin her being-a-thinker h h h 120 ?ama? t aw t anSi ?ama? ?an t a t h ut h a ye-t'aw121 and there left and her that-one granddaughter on-one h 122 h ?op o?tow t anSi ?ama? thaq k^tatim^a ?o-hoS ?o-hoS day left and her Kadadimcha looked looked ?am t h aq hitew 123 po-k'opik'124 thoyon'ow k h atatim£ h a not her where finding at-night Kadadimcha h 125 h 126 h ?aqat watSi ?ama? ?aqat wat ?an t aq hawa?tha?127 toSSi dreamt and dream her her whatever told tomt h ow 128 xo-?oxi?129 wa?130 xew Homer's Nose witt h a in-mountain is far this-place Homer's Nose called h h h h h t aw i uii ank in t anSi ?oho-?ot ?an naSo-Su ?ama? there Chuchankin went looking-for her mother then h 131 h h h h t awin?in t a moi^to t anSi t aw tomt ow ?oho-?ot after-dawn that-one old woman went there to-mountain seeking ?an t h ut h a ?aC'ew Kaweah River puk'Si yak h aw 132 her granddaughter near Kaweah River found rock h 133 h h ?uce-yiqt i ?ama? ?aC'ew t aq yak aw xo-?ox?o5 pu-i'iC'134 1 decorated and near it rock was small 135 h h h k'aC'aw ?ama? ?an xo-?oxi? ?o£oy C ui ank in ta?saS136 t h aq basket and its existed design Chuchankin made it h 137 138 k'ai'aw ?ama??ot oySi ?an ?oCoy ya-xa ya-xin ?oioy basket and put its design gopher-snake gopher-snake's design ?o£oy ?ama?t'uw'Si thaq k'aC'aw ye-thaw ?ama? wit?in thangi design then took her basket with and immediately went h h h h ?oho-?ot ?an t ut a ?ama?t anSi xomot Bear Creek thanSi looking-for her granddaughter and went south Bear Creek went

Wikchamni 51 k^tatimí^a yow puk'Si ?uíe-yiqit139 yakhawaw140?ama? yow also Kadadimcha again found decorated rock-place and h h 141 h 142 k'aC'aw t aw pu-i'iC' ?ama? t a-?in t a?an ?o£oy tumt h in 143 basket there small and that-one's also design mountain's h h ?o£oy k ^ t a t i m ^ a maxSi t aq k'aC'aw ?ama? t aq yow t'uw'Si also took design Kadadimcha got that basket and it 144 h 145 hawtaw po-k'apik' ?ama? t aq t'uw'in thana-?at146 it while-taking going-along whenever finds then h h h ?ama? t anSi t anSi wa? xomot yow puk'Si t h aw and went went far south there also found yakhaw ?o£o?yon'o147 ?ama? yow k'aC'aw ?ama? tha-?in rock decorated and also basket and that-one h 148 h t 3?atin ?oCoy t aw yow t'uw'Si k'aC'aw ?ama? t h aq rattlesnake's design there also took basket and it h 149 h 150 h h t antaS ?ama??ae inSi tomt ow xomot ?aC'ew Deer Creek went and neared Deer Creek in-mountains south near h k^tatim^a yow puk'Si yak aw ?o£o?yon'o ?ama? yow Kadadimcha again found rock and again painted mit'ai' 151 met h nay 152 k'aC'aw ?ama? ta-?in ?oCoy ?aC'ew slightly larger basket and that-one design near h 153 h tumt in k^tatim^a maxSi t aq k'aC'aw ?ama? t h aq /inountain Kadadimcha got it basket and it h h h t'uw'Si yow t antaS t aq ye-t aw took also taking it with

First Ending wa-?a? t h aq yawtiySi154 thaw thaq yawatyit155 ?ama? po-k'apik' long-time her followed there her following and finding h yak'aw ?o£o?yon'o yow k'aC'aw t aw yow puk'Si yak'aw rocks decorated and baskets there also found rocks ?ama? yow k'aC'awin156 ?oCoy thaw Van hawet^ey 1 5 7 puk'Si and also basket's design there her finally found t h ut h a ?ama? k'umuy k'aC'iwhat158 thantaS t h ew Tama? granddaughter and all baskets took to-home and

52

Yokuts Texts

t h ag t h aw tiTisSi159 it there made puk'Si t'a?at h i 161 found the-people

?u£e-yiS160 ?an k h ai'iwhat t h aw decorated her baskets there h162 h ?an ?uCe-yiqit k a£'iwhat their decorating baskets

wit?in quickly

Second Ending hawtaw k ^ t a t i m ^ a thanSi xomoth Tehachapi tomt h ow when Kadadimcha went south Tehachapi to-mountain h h h h h 163 puk'Si t aw C uC ank in ?ama? t ihik' wixnat hiyt'iwtaS164 found there Chuchankin and they very happy h 165 h 166 ?a-k aw§i?in ?ama? t ihik' k'umuy xuyiwSi seeing-one-another and they all returned 167 h h Kaweah River t h aw thihik' xoyo-wiii' ?an t ut a returner her granddaughter Kaweah River there they h xo-?oSi ye-t aw ye-thaw thihik' xo-?oSi ti?isat168 were making were together together they h 169 puyim'hay ?oioy ?an ti?is§i k'aC'iwhat ?ama? t ihik' made baskets and they pretty design its h h h h 170 C ui ank in ta?saS ?an k'aC'iwhat ?an hiwe-t aw ?ant h aw 171 Chuchankin made her baskets her walk-locative when 172 h Van puk'Si naSo-Su ?ama?t aw teytiwSaS173 ?an t h ut h a ?am her find her grandmother not mother and there waited-for h 174 h 175 h ?ama? xewt aw t ihin wit?in t'a?at i puk'gi ?u2e-yiqthi176 and that's how they quickly people found designs k'afc'iwhat ?ama? t h a thihin t'a?athi t h aq xo-now basket and the they people it always teme-tim177 2hui$hankhin me?Ci thaq ti?is§iw178 k'umuy ?an ?oCoy think Chuchankin because it making all her design

Translation Very long ago, when the world was created lived Kadadimcha and her pregnant daughter. The daughter liked to get sweetclover and Kadadimcha, her mother, told her: "There's a bear that comes there who is an eater and eats pregnant women". That's what she told her daughter.

Wikchamni 53 "If you go there to get clover, then don't pull the roots because the bear will know you are there and he will come and eat you". She didn't believe her mother and went gathering sweet clover again. She went and was gone a long time and her mother didn't know what had happened there. So Kadadimcha went looking for her, came there, and saw that the bear had already eaten her. The bear didn't see her and the bear was sniffing around wanting to find any of the daughter's blood. Then the bear thought to himself, "I guess I'm finished", and went away from there. Kadadimcha heard him leaving, heard something coming from the clover, and she looked and looked there, and finally she found on one leaf a drop of her daughter's blood. Kadadimcha was a wise old woman and she got it, the clover's leaf, and put it in a large basket and put it in there in feather down, out in the blood and clover's leaf. Then she took it to her house and put it near the fire where it would be warm, warming it from the cold at night In the morning she heard a child's crying and looked into the basket and there was a girl, her granddaughter, and she named her Chuchankin. Chuchankin lived with her there, but she was always crying for her mother, wanting to find her. When she didn't want her to cry, Kadadimcha let Chuchankin work with her things, basket roots or anything whatever of her work things and that would quiet her for a little while. Chuchankin would also watch her grandmother make baskets. Kadadimcha let her play with anything at all and she didn't want to ruin her thinking ability. And she left there, and one day her granddaughter left then Kadadimcha looked, but she couldn't find her where she looked. One night Kadadimcha dreamt and her dreaming told her whatever she was worried about: "She is way up in the mountains, there at the place being called Homer's Nose". Chuchankin had gone, wanting to find her mother. After dawn broke the old woman went to the mountains looking for her granddaughter. Near the Kaweah River she found a decorated rock and near the rock was a small basket and it had a design. Chuchankin made a basket and put a design of gopher snake on it, the gopher snake's design. She took the basket with her and immediately went looking for her granddaughter. She went south to Bear Creek. Kadadimcha found some more paintings on the rocks and another small basket there and that basket also had a design, the mountain's design. Kadadimcha got that basket and took it along with her also.

54

Yokuts Texts

Whenever she finds something, she takes it along as she goes. And on she went, she went far to the south. There she also found a painted rock and a basket also. That one had the rattlesnake design, she took that basket also. And so it went. She neared the south in the mountains near Deer Creek, Kadadimcha again found a painted rock and again a slightly bigger basket. And that one had the design of the foothills. Kadadimcha got the basket and took it, again taking it along with her.

First Ending She followed her for a long time, following her and finding painted rocks and baskets. Everywhere she went she found rocks and baskets with designs on them. There she finally found her granddaughter and she took all the baskets home and after that Kadadimcha made her baskets with designs and that's where all at once the people found how to put designs on their baskets.

Second Ending When Kadadimcha went south to the Tehachapi mountains she found Chuchankin there and they were very happy to see one another and they returned, Kadadimcha returned her daughter to the Kaweah River, as they returned together, together they were making baskets and they both put pretty designs on them. Chuchankin made her baskets during her travels, when she couldn't find her mother and while she waited for her grandmother. And that's how the people quickly found basket designs And the people will always think of Chuchankin because she made all the designs.

Notes 1 2

A tape recording of this story is on file at the University of California, Berkeley. This word was translated as 'homeplace' and is obviously the locative form of a noun {t h is/} and related to {the-?/} 'house'. The slash {/} marks forms as a noun theme, the underlying forms for nouns.

3

"It" refers to "the place where."

Wikchamni 55 4 5 6 7 8 9 10 11 12 13 14

15 16 17 18 19 20 21 22 23 24 25 26 27 28

This is a durative aorist on a verbalized noun ?uSithna/ which is the aquisitive form of the noun ?ost h / 'fire'. This is a temporal particle. The medio-passive, durative-aorist of #wixi 'to be much', functioning here as an adverb. This is an adverbial particle. This form is the genitive case of p'a?an'/ 'world'. Locative case on the nominalized medio-passive of #ti?is 'to make'. The durative aorist of xo-/ 'to be, sit, live'. This is the third person genitive pronoun. The passive verbal noun of #tok'ow 'to impregnate'. The nominative case. The nominative case of a unique I-induced consequent-agentive of#huyo-S' 'to like'. The consequent-agentive is used to refer to one who has completed the activity expressed by the verb or to one who epitomizes the activity. In this situation, the story teller cues the listener to the habitual nature of the daughter's eating behavior. The verbal noun of #ma-xa 'to get'. A conjunctive particle and narrative connector. The accusative case of ta-/ 'that', used for the third person here. The durative present of witi/ 'to say, do'. The durative present of xo-/, treated here as a IA verb base. The locative case of xi-/ 'this'. This form is in the nominative case. The durative present of t h axin/ 'to come'. The locative case of t h a-/ 'that'. This is the agentive of #tuyu 'to eat'. The durative present of #tuyu 'to eat'. The accusative case of tuk'ewnaC', which is the weak plural of tuk'winaC', the agentive of tuk'win/ 'to get pregnant'. The accusative case, plural, of muk'aS/ 'woman'. The dative case of ta-/ 'that'.

56

29 30 31 32 33 34 35 36 37 38 39 40 41 42

43 44 45 46 47 48 49 50 51 52 53 54

Yokuts Texts

The aorist of #to-So 'to tell'. This is in the accusative case. The locative case of ta-/'that'. The nominative case of ma? 'you' + hi? 'future'. The first vowel assimilates to the following high vowel. The future of #ma-xa 'to take, get'. A narrative connector, here translated as 'then'. A particle meaning 'not'. This is in the accusative case. The future of #ho-t h um' 'to pull up'. A particle used here as a clause connective. The objective case of ta-/ 'that' + future particle, with no assimilation of the vowel through the consonant. The future of #hutu 'to know'. The second person, singular, genitive case—to mark the agent of the nuetral verbal noun xo?en. The nuetral verbal noun of xo-/ 'to be, sit, live'. Here the verbal noun functions as a gerundial resulting in a subordinate construction. The resultative gerundial of t h axin/ 'to come'. The future of #tuyu 'to eat'. This form is in the accusative case. The aorist of #iihu-phun 'to believe, agree'. The aorist of #t h a-na 'to go'. The neutral agentive of #ma-xa 'to get'. A temporal particle. A temporal particle. The aorist of xo-/ 'be, sit, live'. The aorist on a petrified form hawit/ 'do what' of the interrogative ha-/ 'what'. A particle denoting a degree of uncertainty, often meaning 'guess, maybe, probably'. The neutral agentive of ?o-ho/ 'to seek, want, look for, need'.

Wikchamni 57 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73

74 75 76 77 78 79 80

The aorist of t h axin/ 'to come'. The aorist of ?3-k'a/ 'to look at, see'. A particle functioning here as a temporal adverb. The nominative case of t h a-/ 'that'. A temporal particle meaning 'still, yet'. The durative present of ?o-ho/ 'to seek, look for, want'. The durative present of #hi-qi 'to smell'. A particle marking uncertain location, formed from the general interrogative hin plus the locative demonstrative tha. The future of #pok'o'to find'. The is in the genitive case. This is in the accusative case. The ablative case of the demonstrative pronoun t h a-/ 'that'. This is in the ablative case. The aorist of ?o-ho/ 'to seek, look for, want'. A particle used as an adverbial of gradience. The aorist of #pok'o 'to find'. The is in the nominative case. This is in the accusative case. The precative gerundial of xo-/ 'to be, sit, live'. The use of the precative gerundial here produces an interesting way to explain how a single drop of the girl's blood could be found. The speaker uses the precative gerundial to suggest to the hearers that the bear permitted, either through accident or design, a single drop of blood to remain on a leaf and the old woman found it. The accusative case of t h ip h in/ 'up, above, sky, heaven, wisdom'. A particle used as an adverb of gradience meaning 'much, more, very'. A diminutive or endearment form of moxo?to mukiX 'old woman'. This is in the genitive case. This is in the accusative case. The aorist of #?oto-y 'to put'. This is in the locative case.

58

Yokuts Texts

81 82 83 84 85 86 87 88 89 90 91 92

93 94 95 96 97 98 99 100 101 102 103 104 105 106

This is in the locative case. Note particularly the case agreement in this attributional phrase. This is in the locative case. A temporal particle. The causative, aorist of #t h a-na 'to go'. This is in the locative case. A locative particle. This is in the locative case. The future of a medio-passive theme t h um'kun/ 'to be warmed'. The durative-present of the medio-passive theme t h um'kun/ 'to be warmed'. This is in the locative case. The non-directive gerundial of #E'iC'i-k' 'to be cold'. A petrified locative case, nominalized -witi verb, perhaps related to Say'aw' 'stirring stick'; thus, meaning something like 'at the time of stirring'. This is in the genitive case and marks the agent of the following verbal noun. The neutral verbal noun of #?ahan 'to cry'. This is in the nominative case. This is in the nominative case. The aorist of #hoyo- 'to call, name'. A particle used to mean 'with' in this instance. The aorist of xo-/ 'be, sit, live'. A temporal particle. The indirective, aorist of #?ahan 'to cry'. The accusative case on the neutral verbal noun of #pok'o 'to find'. The locative case of the interrogative pronoun hawit/ 'do what'. The durative present of an assumed IB verb theme to?to?o/ 'to allow'. The dative case on the consequent adjunctive of #C'ow'o 'to work'. This is in the dative case.

Wikchamni 59 107 108 109 110 111 112 113

114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133

A particle. An indefinite interrogative pronoun. The consequent adjunctive of #£'ow'o 'to work'. The durative of C'uk'wi/ 'to quiet'. A temporal particle. The durative of ?o?£a/ 'to watch'. The intensive possessor of t h ut h a 'grandmother', used here to indicate that the grandmother was the epitome of all basketmakers. This is in the accusative case. The neutral verbal noun of #ti?is 'to make'. The indefinite of the dative case of the interrogative pronoun ha-qi/ 'what'. The durative of #tu-?u 'to play'. The passive future of tut'e-?a/ 'to ruin'. The neutral agentive of the reduplicated verb base #te-mite-mi 'to think'. The nominative case of t h a-/ 'that'. The locative case of yet'/ 'one'. This is in the locative case. The locative case of the interrogatvie pronoun hiti-/ 'where'. The durative present of #pok'o 'to find'. The aorist of ?aqat h wat/ 'to dream'. The nominative case of the neutral verbal noun of ?aqat h wat/ 'to dream'. A unique indefinite pronoun formed on the theme ha-/ 'what'. This is in the locative case. The durative present of xo-/ 'to live, sit, be'. A gradience particle. The resultative gerundial of #t h awan 'to be dawn'. This is in the accusative case. The accusative case of a neutral verbal noun formed from the predicated gerundial of ?oce-yi/ 'to decorate'.

Yokuts Texts

An unusual particle because the long u- fails to undergo the lowering rule to o-. The nominative case of ?ocoy/ 'design, color'. The durative aorist of #ti?is 'to make'. The accusative case, this form is translated as either gophersnake or water-snake. This is in the genitive case. A variant form of the accusative case-see note 132. This is in the locative case. The genitive case of the demonstrative pronoun tha-/ 'that'. A particle, the range of meaning includes 'too, also'. This is in the genitive case. The durative present of #pok'o 'to find'. The resultative gerundial of #t'owo 'to take, grab'. The durative present of #tha-na 'to go'. The passive verbal noun of ?oCe-yi/ 'to decorate, design'. This is in the genitive case. The aorist on the causative of #tha-na 'to go', the phrase can be translated 'and so it went'. The aorist of the medio-passive of ?aC'i-/ an assumed theme meaning 'to be near'. A particle. A compound of me(h 'big' and nay 'like', resulting in a meaning 'big like, larger'. This is in the genitive case. The aorist of yawtiy/ 'to follow'. The durative present of yawtiy/ 'to follow'. This is in the genitive case. ^ A particle. The nominative case of the plural theme {-hat/} on the class II noun k'afc'aw/ 'basket'. The aorist of #ti?is 'to make'. The aorist of ?uCe-yi/ 'to decorate'.

Wikchamni

161 162 163 164 165 166 167 168

169 170 171 172 173 174 175 176 177 178

61

This is in the nominative case, The predicated gerundial of ?uCe-yi/ 'to decorate'. A unique dual nominative form of t h a-/ 'that' used for second person, cannot occur as first word in sentence. The aorist of hiyit'wit/ 'to be happy'. A resultative gerundial of the reflexive/reciprocal of ?a-k'a/ 'to look at, see'. The aorist of #xoyow 'to return'. The neutral agentive of #xoyow 'to return'. A variant form of the durative present of #ti?is 'to make', it appears that the speaker has shifted to an English syntactic pattern in this sentence. The plural of the nominative case of the nominalized poyo-m'i/ 'to be pretty'. The locative case on the verbal noun of #hiwe-th 'to walk'. A particle. A negation marker. The aorist of the reflexive/reciprocal of #ti-yit 'to wait'. A particle which appears to be a compound of locative case demonstrative pronouns. A unique dual nominative form of t h a-/ 'that' used for second person, it can occur as the first word in sentence. The accusative case of the predicated gerundial of ?u£e-yi/ 'to decorate'. The future of #te-mite-mi 'to think'. The non-directive gerundial of #ti?is 'to make'.

YAWELMANI

Creation of land The Creation of land story comes from pages 50-56 in Book 4 of Newman's texts. The index to the section titles the story "How land was made" and the heading on page 50 has "Mikiti [taken from Steve Soto, Palewyami]" crossed out. The story is clearly the Yawelmani version of the creation myth and is mentioned in the Gayton and Newman volume [Gayton and Newman 1940:57 Abstract 11]. The second story, The beginning of the world, is an earlier version of the same creation myth collected by J. P. Harrington. xo?xo-hin hiya-mi there were a long time ago xo?xo-hin ?ama?aman tap h lived and they

so-phin hon ?ilk'aw c'apxaw ?aman three eggs in water in the nest they c'alwishin ^o-p^n ?aman t'oxil hatched themselves three they eagle

yow khay'iw yow limik' ?ama?aman tha-nith ?as p h ohut'hun also coyote also limik and they from there they grew up h h h c'apxa-nit ?ama? ?ohomhiyo?uk ha-?uk xo?xo-hin xot'ow ?ut?al from the nest and not where what living on land only1 ?ilik' ?ama?aman tha-nith pohut'hun Tama? xo?xo-hin ta-pa water and they from there grew up and there was Indian h so-kon sohow ?amin hoyo-wos ?ama?xo-nowas kopon?on t aw tobacco sohow its name and always goes in in that h ?ilk'aw ?amc aw ?ama-minwa sohow na? sohow na? wiya-an in water close to them sohow I sohow I he says h h h ?ama? t an k ay'iw po-winhin ?ama? t aw tan xaya-hin and him coyote trapped there it he placed h h kit aw konon?on Vilk'aw ?ama? t aw ko-ninhin there he alighted there where he alights on the water and ?ama? t h an tana-hin powon ly ?amin kopint h an 2 thana-hin and it he took trap his inside it he took h ?ama?axam' mo-yinhin ?ilk'aw sotithhin ?ama? ?amant an in the water and perhaps he got tired and they him dragged 3

Yawelmani 63 ?ama?aman t h an linic'hin ?ama? ?amant h an thisa-la-hin and they him and they him pulled out spoke to the-xalhin lol'k'o wil nan wiya-?an ?ama? tap*1 wi-hin talked let go! me he said and said ye limik' ?ohom na' min hi po-luth wiya-?an t h a?t h a min limik no I your will body he said partner 4 your wiya-?an ?ama? tha-ni limik' te?esa-hin ye-t'aw ?as ha-nuk says and with it limik made all what 5 ?optholxo-hin thawtha-?in ?ama? tap kay'iw temtimhin he raised up the dead and coyote thought hawa?tamukh may na?as ti?isal p'a?na? ?ama?tap how (in what manner) doing we-3 might might make land and h t'oxil wi-hin ?insis may?as maxen k isinwa wew'^oy eagle said good we will get6 these birds h ?ilk'aw xo?o-?in ?ama? ye-t'aw t asin wew'choy muha-?an in the water those who live and all are diving those birds h h h ?ohom ?aman p ana-?an xot'oy tawat ?an ?amanc anum ?ama? not they arrived at earth die they immediately and xo?xo-hin t h aw yet' hay'na hoyo-wos ?aminkuykuy ?ama?t h an there was there one duck name his kuykuy and him h h k ay'iw wi-hin t ank'a c'uyu? ma?as t h awt h enhi t h a?an' na?an coyote said to go! I don't care if you will die also we mam hi ta?al'i? ?ama?muhhun wa? maxhin xot'oy ?attil you will will bring to life and it dived far it got dirt down h ?amin xaya-hin yow t'up hun ?ama? samaw ?ama? and in mouth its it placed also got a handful and wiymi tha-withhin wilsin ?oklinihin ?ama? after doing this he died but it came to the surface and ?amant h an maxhin xot'oy ye-t'aw kew xe-sixaw ?amin they it took ground, dirt all from these fingernails his h h ?ama? ?amant an wi-mi ta?al'e-hin p oshun t h an and they him after doing this brought to life blew on him limik' so-konni ?amin ?ama? ?amant h an maxhin xot'oy limik with Indian tobacco his and they it took dirt h h ?ama? ?aman tan hukuyhun t e-lesni ?ama? ?aman t an and they it mixed with te-lis and they it

64

Yokuts Texts

khew'kiwhin t'e-wi^aw ?amino-kun ?ama? ?amanthan wi-mi stirred in basket their and they it after doing thus h h loxhin ?ilk'aw ?ama? t an limik' p oshun poured in the water and it limik blew on tha-ni ?amin so-konni ?ama? kaswi-hin ye-t'aw with that his with Indian tobacco and it spread through all k h in ?ilk'a ?ama?t h aw wi-mi xot'oy k h i ti?§inhin ?ama? this water and there in this manner land this was made and h h ?amanwi-hin yaw'ilc'a t e-xalk'a ?ama? t e-xalhin ?ama? they said to the wolf speak! and he spoke and ye-t'aw tha xot'oy yu-xwi-hin the-xalthaw ?amin all that land melted away at speaking his h h ?ama? k ay'iw wi-hin ?inest am wil ti?isk'a hic'ya-?in and coyote said all right ye make! permanent 7 wiya-?an ?ama? ?aman t h an yow ti?ishin ?ama? ?aman he says and they it again made and they h h h t an wi-hin yow t e-xalk'a pis yow ?ama? t e-xalhin him said again speak will?8 again and he spoke h ?ama?hunnay ?as k i xot'oy sananan wi-hin ?ohom yu-xwi-hin and unwillingly this earth quaked not it melted away h h ?ama? wi-hin k ay'iw t a he-^i ?insis wiya-?an ?ama? wi-hin and said coyote this now good he says and he said h limk'a ?insis ma?an t i-mi ?as ti?sen wi^e^hal to limik it is better you-3 now will make trees, timber yow ?amino-kun xathac' ?ama? tha-nith ?aman ko-ninhin also their seeds and from there they alighted h c'apxa-nit from the nest

Translation There were, a long time ago, three eggs in the water. In a nest they were living. And then they hatched themslves. They (were) three: Eagle and Coyote and Praire-Falcon. And out of that nest they grew up. 9 And nothing was living anywhere on land. (There was) only water. And out of that they grew up.

Yawelmani

65

And then there was Indian tobacco; sohow (was) its name. And it always goes into the water close to them. "I (am) sohow. I (am) sohow," it says. And Coyote set a trap for it. And there he placed it where (sohow) alights on the water. And there it alighted. And he took his trap; he took it into the water. And it seems he got tired. And they pulled him, and they got him out. And they spoke to him. He talked. "Let go of me!" he says. And then Praire-Falcon said, "No! I shall (be) your body," he says. "(I am) your comrade," he says. And with the (Indian tobacco) Praire-Falcon was making everything. He was raising the dead. And then Coyote thought, "How could we make land?" And then Eagle said, "We had better get these birds who live in the water." And all those birds are diving. They do not come to (any) soil. They die very quickly. And there was one duck; his name (was) guyguy. And Coyote said to him, "No matter if you die too; we shall bring you to life." And (guyguy) dived. And far down he got some soil. And he put it in his mouth; also he got a handful. And, after doing this, he died.

The beginning of the world The following version of how the world was created was collected by John P. Harrington (1907-1957) from Juan Coluco in 1922. The translation was provided by Coluco to Harrington and is not particularly close to the Yawelmani version. Several orthographic changes have been made to standardize the text (see the Introduction to this volume); but, I have kept the material as close to Harrington's original notes as possible, including Harrington's punctuation to mark clauses and sentences. c'apxa

?amak

hewtoxohin,

tha-nit

?amak

yowkhe-cha-hin,

personification kitax t'oxil yow limik', min'. ?amak hi? ti?sen yawilc'a, min' tap p'a?na ti?sen yawlic'i, tha tap h 10 h min' k in xot'ohin te-s?ahin , ?ama? t an pilismi pinethin t'oxli ?anki hiyam' ?ine-sa-hin wiyan' ti' h 11 t an, ?ama? tap ?ohom' wi-hin , min' tima?he-ci silen wiyan' ti t h an, ?ama? ?o-wi-hin12, ?ama? yow yu-xwen pat xot'oy. ?ama? yow laklen pat ti?ishin13. min' tap tiw'it', ?ama? yow the-xalhin ?ama? ?ohom

Yawelmani

65

And then there was Indian tobacco; sohow (was) its name. And it always goes into the water close to them. "I (am) sohow. I (am) sohow," it says. And Coyote set a trap for it. And there he placed it where (sohow) alights on the water. And there it alighted. And he took his trap; he took it into the water. And it seems he got tired. And they pulled him, and they got him out. And they spoke to him. He talked. "Let go of me!" he says. And then Praire-Falcon said, "No! I shall (be) your body," he says. "(I am) your comrade," he says. And with the (Indian tobacco) Praire-Falcon was making everything. He was raising the dead. And then Coyote thought, "How could we make land?" And then Eagle said, "We had better get these birds who live in the water." And all those birds are diving. They do not come to (any) soil. They die very quickly. And there was one duck; his name (was) guyguy. And Coyote said to him, "No matter if you die too; we shall bring you to life." And (guyguy) dived. And far down he got some soil. And he put it in his mouth; also he got a handful. And, after doing this, he died.

The beginning of the world The following version of how the world was created was collected by John P. Harrington (1907-1957) from Juan Coluco in 1922. The translation was provided by Coluco to Harrington and is not particularly close to the Yawelmani version. Several orthographic changes have been made to standardize the text (see the Introduction to this volume); but, I have kept the material as close to Harrington's original notes as possible, including Harrington's punctuation to mark clauses and sentences. c'apxa

?amak

hewtoxohin,

tha-nit

?amak

yowkhe-cha-hin,

personification kitax t'oxil yow limik', min'. ?amak hi? ti?sen yawilc'a, min' tap p'a?na ti?sen yawlic'i, tha tap h 10 h min' k in xot'ohin te-s?ahin , ?ama? t an pilismi pinethin t'oxli ?anki hiyam' ?ine-sa-hin wiyan' ti' h 11 t an, ?ama? tap ?ohom' wi-hin , min' tima?he-ci silen wiyan' ti t h an, ?ama? ?o-wi-hin12, ?ama? yow yu-xwen pat xot'oy. ?ama? yow laklen pat ti?ishin13. min' tap tiw'it', ?ama? yow the-xalhin ?ama? ?ohom

66

Yokuts Texts

yu-xwi-hin14, ta-men tiyis

hiyam tiwe-t'a-hin yawil'cin **«15

yawlic', yoxun the-lis khi ?ilik', ?ama? tha

hiyam h t e-lisni

?ine-sa-hin, p'a?na

?ilk'aw ?ama? hiyam p'a?an.

tiwe-t'a-hin

tha ti?sin

Translation There were two eggs in a nest floating on the water, and at last they hatched and it was t'oxil and limik' these two made the wolf, and afterwards the wolf created the world, then he went and asked the t'ox. whether it was good what he (the wolf had made). The tox told him that it was not solid enough. So the wolf began to howl, and all the dirt washed off again. "You see that it is not solid enough," the wolf said. Then the wolf went to work and made another world, then the wolf began to howl again and it was solid. *** The wolf made the world with te-lis, a plant species resembling alfalfa, Juan C. knows the Spanish name of te-lis, of the pinole of te-lis, takes lots of water to make it thin, so hizo duro el agua con el te-lis.

Notes 1 2

Below this line of translation, Newman notes "nothing was living on the land". Newman added "—placed where one is trapped--" below the translation of this sentence.

3

Newman notes that the meaning here could also be 'pulled out'.

4

Newman adds below the translation that Limik says "—I will be your body, your comrade-".

5

Newman indicates that the phrase ye-t'aw "whatever he wanted".

6

Newman notes a more idiomatic meaning here is "we had better get".

7

Newman adds "—make it fixed up and permanent—" below the line of this translation. Newman shows the form as [hi'ts'ya-in] in his notes.

8

The question mark is Newman's

ha-nuk

means

Yawelmani

9 10 11 12 13 14 15

67

This translation of the Yawelmani story of the Creation of Land comes from a packet of loose notes in the Newman collection. Perhaps for [ti?ishin], aorist of #ti?is 'to make'. [wiyhin] is the expected form here. [?o-wiyhin] is the likely form here. Harrington records this as [ti-?shin]. A more likely form here would be [yu-xwiyhin]. The *** here mark a break in the story. The remaining part of the story and translation occur after some intervening notes and discussion of other matters by harrington.

68

Yokuts Texts

Pursuit of a dead wife This material is from pages 3-12 in book 6 of Newman's texts where it is titled "The Man Who Followed His Wife". In this text, Newman differentiated the plain and aspirated stops by using capital letters for the plain stops and lower case letters for aspirated stops. In a several places Newman makes a check below the word which seems to indicate that a glottal stop should be inserted1. This story is most certainly the version of a story, titled "Pursuit of a dead wife", which is included in Gayton and Newman 1940:102 [Abstract 150]. Harrington's version of this story follows. t h aw xo?xo-hin yokhoc' mani? yow yet' no-n'o? there were people many and one man hac'a-mi? mok^ihni? ?ama? wakhkhi new one who takes a wife and very much h h ?insinxo-hin ?amin t an mok yi ?ama? he?cha-wisxo-hin he loved his that wife and were playing recipr. 2 h h ?amak' ?ama? t an nek'sit xo? ?amin t'alap h ni ?ama? t h an 3 they and her he drew at his with bow and her h h huy'wushun t'uyhun t an me-nit'aw ?ama?c anum he hurt accidentally he shot her in the breast and immediately tha-withhin ?ama?luk'lut yowtap h t h a?as p'axat'an ?ama? she died and she is buried and continuously he mourned and he-tam t h aw nine-hin luk'o-luwsa-law ?amintha-?in mokhyinpon'yil close there he stayed at the grave his of that wife twice h h t aw nay laka-hin ?ama? so-p^-naw t oyn'ow there about 4 he spent the night and in three in nights wukhoy?ankhi thawe-thi ?ama? thishin tha t h aw't h a? ?ama? quakes this graveyard and came out that dead one and mi?in ^anum to-lulhun k'anal ?ama? ko-ninhin immediately she climbed the fir-tree and she alighted now t h ahan xosim ?ama? t h an t h a pho-lum ?amin wiya-?an ?a-n'i? she will go north and her that husband her says to don't t h ank'a ?ohomwiya-?an t h an hiyamna? tap11 lakli? yo?khek' go!5 no she says to him now I different return! h h wiya-?an t an ?oywixit ma? ?ohom min wasthoxo? she says to him pityful-one you not your is able

Yawelmani

69

t h an hiyo-?ukh na? thana-?an t h ahan na? mam hi 6 going where I am going will go I you will h h h h ?apiy hiyo-uk ma? t ana-?an ?ama? t anhin t a ka-?ina ?ama? with where you are going7 and went that woman and c^anum t h an yawalhin thoyn'ow thana-?an he-tam t h an immediately her he followed all night she goes close him tiy?e-xo? ?ama? thawa-nwiythaw hiyam sana-xwi-ya?an8 she is ahead and being near morning already she is hazy 9 ?ama? hiyam wak h k h i thawinthaw he-tam t h aw ?ohe-maxo? yow and now very much being at morning close there she is not and h h h h tap t a no-n'o? t a?an' t aw he-tam hulo§?an that man also there close sits down teyli-saxo? t h an ?ama?pat h hiyam chima-xwiythaw 10 he waits for her and as before now at slowly becoming twilight hilal?an ?ama? t h an wiya-?an te-yilk'a nan yo?khek' she is visible and her he says to wait for me return h wiya-?an t an ?a-n'i nan yawalk'a hiyam na? ?ohom she says to him don't me follow! already I not yokhoc' hiyam na? tap h lakli? ?ama?wiymi a human being already I different and after saying this h 11 h t ana-?an yow tap t an tiknaw thana-?an ?ama?pat h she goes and her behind he goes and as before hiyam' so-xunhun ?ama? thaw pat h hulo§hun t h a in the morning she vanished and there as before sat that h non'o? ?ama? pat yow niw'ow yow hilalhin man and as before again afternoon again she appears te-yilk'a nan wiya-?an t h an linc'athinxo? wait for! me he says to her want to talk to h na? mam yo?k i? mak' thew ma-kin wiya-?an I you will return we to house our-2 he says h h h ?ohomwiya-?an t an hiyam na? tap t ana-?an yi?ca yo?khek' no she says to him already I am going alone return! ?ama? tha-nith yow and from there again tipikne-chin yow tap h 1 Tipikni^ and

thanhin ?ama? walxo-hun the-in she went and she passed by the house of tha non'o? thaw he-tam hununhun that man right there was blocked

70

Yokuts Texts

?ohomwastho-hin ?amin walxu? hiyukh wiya-?an not was able his says to passing by hello hiwethhin na? t h an tipiknic*1 hawye-no-?ukh ma? hiwethhin 1 him Tipiknic* why you journeyed journeyed I ?insis wiya-?an wiya-?an yawal?an na? nim mok^i good says he says am following I my wife maxeiwakhkhi ?insis wiya-?an tipiknic*1 hici? mak' t h an hi 1 Tipiknic* tomorrow we her will get very good he says h h h 1 t h aw wa?aski wiya-?an t an tipiknic* mi?in na? mam p it elsi? 11 well, then says to him tipiknic now I you will advise if h h h wo?yon t an p anwixen k ew ?ohomnihi? yet' mak' hi will sleep for one her bring here not you will we will h h h h t an t ana? t oyno-?in ?ama? t aw wiymi ma? hi? night there in that manner you will her take non'o? t h an wiya-?an tha tipiknic*1 ?insis wiya-?an 11 him says to that man Tipiknic good says thanhin k h it h aw tha hiyam' ?amak' thaw ?ama? thawinmi 11 there went there where that they and after dawn in the h ?amino-kun c'e-la-lun ?ama? t an tipiknic11 xo?xo? bridge their is and him Tipiknic*1 wiya-?an t h an ?ama? ?amak' tuphun yah c'imikhwiyk'a he says to him and they led by the hand here! close your eyes! wiya-?an t h an tipiknic*1 ?ama? ?aka-yinhin yah silk'a thiymi 12 says to him Tipiknic*1 and pulled out here! see! now silhin kitax hiyam ?a-wuw xo?xo? ?ama??amak' tha-nith t h anhin and they-2 from there went he saw so already across he is ?ama?ha-?ukh yow tap11 ?aman hatham?an yow ?aman ?ilekh?an and they-3 are dancing also they-2 are singing and what maywa phana-?an wiya-?an ?amanwa?astha ?as t h ik'it' wiya-?an us is come to say they very much verily smelly say ?aman?ama? t h aw tipiknic*1 maxhin ?amint h an mokhyi ?ama??aman they and there Tipiknic*1 got his that wife and they-3 h h h h 1 h t a-nit yo?k e-hin t aw pat* t an c'e-lalnuw from there returned to that as before him to the bridge tupmu ?akayhin ?ama? ?aman phana-hin 13 leading by the hand he pulls...out and they arrive

Yawelmani

71

tipikne-^in t h ew t h aw ?as ?aman xo?xo-hin 11 ofTipiknic at house there verily they were (remained) h hay'law ?ama? hiw'ow hiyam t oyonhin through the day and late already it was night ?ama? ?ama-mikwa wiya-?an thaw wik' ma-maw wo?uyk'a and them-2 he says to there ye-2 by you 14 sleep! h h h ?ama?t an tipiknic* wiya-?an ?anki ma? p ak'a-t inxo? hano-?ukh 1 15 and him Tipiknic* says to ? you remember what pis na? mam wiya-Va-hinho'-ho'- wiya-?an ta-pa? ?ama? n'est pas I you told yes he says in turn and h h t a?as t oynow salk'e-xo-hin continuously thoughout the night he was awake len'c'a-wisxo? ?amak' ?ama? thawa-nwiythaw talk reciprocal continuously they-2 and toward morning wuwyuc'wihin ?ama? salk'e-ni he suddenly fell asleep for a little while and on awakening h h h wic'et t aw non'wosxo? hawye-no-?uk ma?wo-?uyhun a stick there he is what for (why) sleeping with you slept wiya-?an t h an tipiknic11 sik'16 he-chi? mam lihimhin 11 says to him Tipiknic look! now you she ran away from h ?ama? ?anki ma?nanyow hi? t a-ni maxsithen ?ohom wiya-?an and ? you me again will with her get for no says h h tipiknic hiyam paw'hin ?insis ma?t iymi ?as yo?khi? 1 17 Tipiknic* already it is enough good you now verily will return h ?ohomma?yow hi' t axnen lowo-yit' min ?oyew'extha? 18 not you again will will return poor fellow your being miserable ?insis wiya-?an ta-pa? mi?in na? yo-wen wa?aski wiya-?an good he says in turn now I will go home well, then says to t h an tipiknic11 lank'a nimmam wiyya t h aw mihi? p h ana? 11 to him Tipiknic hear my you saying there you will arrive ?ama? ma?se?e-yen ?ama? ma?wiymi and you will give a confession feast and you after doing thus to-sen hiyo-?ukh ma? hiwethhin yow ma? hina will report where you have journeyed and you if, maybe to-sen ?ohom se?eymi ?ama? ma? tha?an* k h ew will tell not after giving the feast then you also here

72

Yokuts Texts

c^anum hi? thaxnen wa?aski wiya-?an hiyam na? yowhin immediately will come will well, then he says already I return 19 h h ?ama? so-p^naw hay'a-liw p ana-hin yow tap hiyam yolwonxo? days he arrived and already are gathered and in three h yok oc' mi?in ?amanla-na? ?ama? ?ohom?e-man people now they will listen and not unsuccessful attempt h h h wilsin wak k i pinattaxo-nith toshot inxo-hin but very much he is repetively being asked he wanted to tell h ?ama? ha?c a?om toshin ?ama? t h aw tha-withhin and finally he told and there he died

Translation The translation for this story comes from Newman's loose sheet notes. It is labelled "(Orpheus Tale) Yawelmani". There were many people. One man had just married; and he loved his wife very much. And they were teasing (playing with) each other; and he drew his bow at her and hurt her accidentally; he shot her in the breast. And she died immediately and was buried. And continuously he mourned; and he remained quiet there near the grave of his wife. He spent two nights there; and on the third night the graveyard was quaking, and the dead one emerged. And immediately she climbed the fir-tree.2® And she came down. Now she will go north. And her husband says to her, "Don't go!" "no," she says to him. "Now I am different. Return!" she says to him. "You are a pitiful one. You can not go where I am going." "I shall go with you where you are going," he says. And that woman went, and he immediately followed. All night she goes; she is just ahead of him. And toward morning she is already indistinguishable. And at the break of dawn she is not there. And that man sits down near there and waits for her. And now, as twilight slowly comes, she again becomes visible. And he says to her, "Wait for me!" "Return!" she says to him. "Don't follow me! I am not a human being any more. I am different." And after saying this, she goes; and he goes behind her. And again in the morning she vanished; and again that man sat down there; and again at sunset she appeared. "Wait for me!" he says to her. "I want to talk to you. We shall return to our house," he says. "No," she says to him. "I am going alone now. Return!"

Yawelmani

73

And from there she went again. And she passed the house of Dibignits.21 And right there that man (the husband) was intercepted; he could not pass. "Hello!" says Dibignits to him. "Why have you journeyed?" "I have journeyed," says (the husband). "I am following my wife." "Good," says Dibignits. "Tomorrow we shall get her." "Very well." says (the husband). "Well," says Dibignits to him, "now I shall advise you. If you will bring her here, you will not sleep for one night; and thus you will take her," says Dibignits to him. "Good," says that man. And the next morning after the break of dawn, the two of them went there where their bridge is situated. And Dibignits led him by the hand. "Here!" Close your eyes!" he (Dibignits) says to him. And they went across. "Here!" See, now!" says Dibignits to him. And he saw that he was already across. And the two of them went from there. And they (plural, i.e.,many people) are dancing; they are also singing. "What is coming to us?" they are saying. "Truly, (it is) very smelly," they are saying. And there Dibignits got his (the man's) wife. And from there they returned again to that bridge. Leading (the man) by the hand, (Dibignits) takes him across. And they arrived at the house of Dibignits; there they remained throughout the day. And later it became night. And (Dibignits) says to them (dual), "There you two will sleep." And Dibignits says to him, "Do you remember what I was telling you?" "Yes," says (the husband). And throughout the night he was awake. The two of them kept talking to one another. And toward morning he suddenly fell asleep. And waking up, he is sleeping there with a stick. "Why did you fall asleep?" Dibignits says to him. "Look, now! She ran away from you." "Will you get her again for me?" (says the husband). "No," says Dibignits. "It is already enough. You had better return now; you must not come again, poor fellow. You are unfortunate." "Good," then he says (the husband). "Now I shall go home." "Well," says Dibignits to him, "hear my words! You will arrive there and give a confession feast. And thus you will tell where you have journeyed. And if you tell without giving a confession feast, then you will also come here immediately." "Well," says (the husband), "I am now going home." And in three days he arrived. And the people are already gathered, now they will listen. And in vain he desires not to tell; but he is repeatedly being questioned. And finally he told. And there he died.

74

Yokuts Texts

Visit to the land of the dead This story comes from the text section (pages 711-718) of the Bureau of American Ethnology manuscript No. 2973 titled Contributions to the Ethnography of the Mission Indians of California submitted by J. P. Harrington in October, 1927. The total manuscript consists of 1278 pages and this short story is labelled "3. A visit to the Land of the Dead." It is an earlier version of the story presented above. I have kept Harrington's format in which lines of Yawelmani text with occasional interlinear translation are followed by a free translation set off by a horizontal line22. The double horizontal lines have been added in this volume to indicate separate pages in the Harrington version. hiya-m'i?

huy'wushun ?aminmokhyi, t'uyhun t h an accidently shot h h ?ama? t a-wit hin, ?ama? lukhluth. ?ama? thoyne-?in

yet'

no-n'o?

me-nithaw. en el chiche t h ah no-n'o? t h an thaw thawethiw teyli-saxo-hin ?amin tha-?in thawtha-?in mok h yint h isa. so-phen thoy'no-?in t h an teyli-sa-hin h h h h ?amint isa. ?ama?t ishin so-p e-naw t oynow. ?ama?c h anum quickly h h t anhin xosim. ?ama? ?amint an «^aniim yawalhin pho-lum. he followed her Once long ago a man accidentally shot his wife in the breast. And she was buried. In the night the husband watched at the grave to see his dead wife arise. For three nights he watched for her to rise. On the third night, she arose. Quickly she started north. The husband followed her.

Yawelmani

wic'e-thaxo? turned to a log h h h h t a t aw't a?. ?ama? t an he-tam near t h aw teyli-saxo? ?amin t h a p^o-lum. 23 h ?ama? lima-k'wi-^aw yowk e-c'axo? ?ama? at dusk it turned into a person pat c h anum xosmenna?. yow ?amin tap1" pho-lum tik'naw yawal?an t h an. ?ama? behind pat thawinthaw wic'e-tha? ?amin mokhiy'. in the morning turned to wood h h ?ama? t aw pat t an he-tam teyli-sa? h 24 h ?ama? ne?a-wi-t aw pat ?amin mokhiy' in the evening h yok e-c'a?. ?ama? pat chanum t h ahan xosim. ?ama?

thoy'no-?in

phana-thaw

In the morning that dead woman turned into a log Her husband watched near by. At dusk it turned into a person. Immediately she started north. And her husband followed behind her. In the morning His wife turned into a palo. He watched near by again. In the evening his wife became a person again And she started north at once. ponoy

?aminkin

lakan philaw to pass the night ?amak' phana-hin wa? khisin soxno? xo-xo?.

tha-ne-ni ?ama? h h h t aw k it aw that is where may'ekh ti?25 t h aw c'e-l'a-lun xo-xo?. h h h t aw ?amin t a mok iy' walxo-hin yow tap t h an no-n'o-?in tipikhnic t h aw wo-wla-hin. ?ama? t h an pinethhin ha-n'ukh he stopped him

75

76

Yokuts Texts

t h aw

hawa-?an ?iha-n'ukh ?ohyoxo?. what he was doing and what he wanted h h ?ama? t an tossithin ha-n'uk ?ohyoxo? told wiya-?an t h an ?ohyoxo? na? nim mok^i. h h ?ama? t an tipik nic wi-hin26 mi?in h h na? ho-yi? ?ama? t axa-nit . ?ama? to send for her to fetch her After passing two nights on the road they arrived there where the dead live. There is a big bridge there. His wife crossed it but Tipikhnits stopped the man. He asked him what he was doing and what he wanted. He told him what he wanted, that he wanted his wife. Then Tipikhnits told him: Til send for her to be brought hither." micna? t h axat h ?amin t h a mokhiy' surely they brought her ?ama? ?amak' t h aw laka-hin h h tipik ne-cin t ew. h yet' t oy'no-?in ?amak' xo-hin ?apiy chez h h tipik nic, ?ama? t awinmi hiyam' ?amak' next day morning thaxinhin t h ew ?aminkin. ponoy thoy'no? ?aminkin thaxin philaw. ?ama? ?amak' h h p ana-hin t ew ?aminkin kitha-nith where h h h t awat ?a-hin ?amin mok iy'. hiyam mane-?in hay'al ?ohom xatha?a-hin many days h t a no-n'o? ta'as ?amin tha-?in since his wife died h h h mok yen t awat ?iy.

Yawelmani

77

And so they brought his wife and the two spent the night at Tipikhnits's house. They spent one night at Tipiknits's house. The next morning they started home. They were two days on the road. They arrived at the house where the wife had died. The man had not eaten for many days since his wife had died. phana-thaw ?aminkin mokhyi wakhkhi na? I

thew ?aminkin wiya-?an moyon?on he-tam mak' am tired right here

?amin k h ew

t h an

?isel laka?. ?ama? he-tam ?amak' t h aw wo'uyhun ?isel. outside ?ama? ?axam' hin'a tipikhnits ?ohom It must be that Tipiknits did not want her to be brought along ?insinxo-hin ?amin mokhyen ?amin tha-?in no-n'o-?in with her husband phanwax mec' ti' hiya'm t h a no-n'o? komti-xo-hin wic'eth. surely he was embracing a log. Arriving at their house he told his wife: "I am so tired, let's pass the night here outside the house." And there they slept, outside. It must be that tipikhnich did not want her to be brought along with her husband. In the morning the man found himself embracing a log. tipikhnic

thaxinthaw when he left the place of the dead h h h ?amin t a-nit wan'it ?ohom mihi' wa-tho?ukh tossithen, don't tell anybody wilsin ti? wakhi k'ehey'a-hin ?ama? tossithhin ?amin but the man felt very sad (that his wife left him again) nopho-pho yow?amin no'o-mo. mec' huth?e-xo-hin ti? ?ohom hi' he surely knew he would not live long wa?a-?in27 xo?. ?ama? mani? yokhoc' phana-?an ti?

t h an

wihin

78

Yokuts Texts

?ama? ?ama-nwa tossithhin ye-t'aw ha-n'ukh k h it h aw khi soxno? xo-xo?.

sil'hin

wa?

k h ew

Tipikhnits' told the man when he left (the land of the dead): "Don't tell anybody." But the man felt very sad (that his wife had left him again) and told his father and his mother. He surely knew he would not live long here. Many people came (to his house) and he told them all about what he saw there in the land of the dead. thawinmi hiyam' thanhin the next morning he went 28 kunumwi-hin maxa-?ic' hites he stooped over to get some wood h h h h ?ama? t at an t awt a-hin. and that is what killed him. ?ama?

maxa-?ic' hites ?ama? to get some wood ?ama? t h aw ?assinhin

The next morning he went to get some wood. He stooped over to get some wood and was bitten by a rattlesnake and that is what killed him.

Notes 1 2

3 4 5 6 7

For a more complete discussion see the Introduction section of this volume. Newman's indication is that this form is the reciprocal form of the IB verb theme h e c ^ a - / 'to tease, play with'. It is also inflected in the durative preterit. A more accurate translation would be 'they were playing with each other'. Newman record this form [he'tsa-wisxo-hin] but other recordings of this word have a geminate consonant [hechcha-]. Newman indicates that the verb drew refers to the bow. Newman offers an alternate translation of "up to". Newman wrote "ie, I will go" below this phrase. Newman gives a more idiomatic translation of this passage: "you cannot go where I am going". Below the phrase na? thana-?an Newman adds "says the man".

Yawelmani 79 8 9 10 11 12 13 14 15 16 17 18 19 20

21 22 23 24 25 26 27 28

[sana-xwiya-?an] is the expected form for the durative present, retardive aspect. Another meaning here is "indistinguishable". Newman adds below the translation "he guards recip". Below the gloss line Newman indicates that the phrase thawinmi hiyam is translated as "being morning". Newman adds "went across" below the line here. Below the phrase tupmu ?akayhin Newman adds the translation "he pulls him across". Added below the line here is "close to you". The question mark indicates that this is an interrogative particle. Newman notes that this is short for silk'a. Newman notes that the phrase paw'hin ? ins is means "better". Newman translates this phrase "you must not return again". The notion here is imperative as Newman notes by writing "must return" below the gloss. Reference here is to a fir-tree pole that was traditionally placed during burial cemeteries. The dead, after three days in the grave, climbed this pole before their journey north. Dibignits is the mythical character who guards the bridge leading to the other world. The punctuation used throughout this story is Harrington's. [lima-k'wiythaw] is the expected form here. [ne?a-wwiythaw] is the expected form here. Harrington notes that ti? is used "when you have a little doubt about it." The most likely form here is [wiyhin]. Harrington notes "wa?a-?in, a long time, wa?at', long". [kunumwiyhin] is the expected form here.

80

Yokuts Texts

Mikitti This story occurs on pages 1-45 in book 2 of Newman's texts and is labelled MiKiT-i1. The Mikitti story is one of the classic myths in SouthCentral California and incorporates elements from numerous other myths known throughout California and the Great Basin. The story here is one of several versions of the Mikitti story and in his notes Newman provides a more complete subtitle: Mikitti Kills Bear and Other Dangerous Beings. Newman collected this text early in his field work, probably during the early summer of 1930, and does not mark initial or intervocalic glottal stops and does not distinguish between aspirated and unaspirated consonants. These distinctions have been supplied by the editor in his normalization of Newman's orthography. This story is one of the several Mikitti stories listed in the Gayton and Newman volume [Gayton and Newman 1940:71-72 Abstract 61]. ?aman t h aw k'elsew ?ama? t h a no-n'o? they there in kelse and that man xo-now hoy'lexo-hin ?ama? t h an k'iwilhin always was hunting and him (he) met t h aw t h an phiiihiwhin t h an hanhas t h aw t h an there him that hunter there him (he) caught h h h h h h t awt a-hin c'e-t axo-hin ?ama? t ap t a mokhiy ?amin he killed was eating greens that wife and but his ?ama? t h an thawtha-hin tuyuyu t h an tuyuyu kha-?inha2 3 killed and that? tuyuyu the woman tuyuyu her h h h h h h h c ap t e-ni ?amin t an t awt a-hin ?ama? t asik' ponoy with a gambling tray his her (he) killed and they-2 two yiy'cha4 pohuk'hun xayinhin ?amin wi^ep tha-?in ka-?ithan 5 survived child girl alone of that was placed her wiyhin ?ama? t h an c'e-thana? ?ohy'oxo ?ama? ?amak' 6 her says to and greens-eat want they-2 and h h h h h t anhin t a-nit ye-t'aw ?ama??amak' t aw p ana-hin xolom went from there all and they-2 there came to bear-clover ?amak' c'e-thaxo ?ama? ?amak' tha-nith yo?khe-hin they are eating greens and they-2 from there returned h h ?axam phonyil ?amak' p ana-hin ?amak' t ew ?aminkin ?as arrived at they-2 home their-3 it seems perhaps twice they-2 xo-xo-hin were living hoy'lexo-hin was hunting t h an t'en that grizzly

Yawelmani

81

?axhin ?ama? t h an wiyhin yow na? spent the night and her (she) said to again I c'e-tha ?ohy'oxo ?ohommihi wilsin het h nit h c'e-tha greens-eat want to not you will/must but near greens-eat tha-nith c'o-mon mam thihi k h it h a from there devour will you that one will this one who h h h h h t awt axo-hin min nop o-p o wiya-?an t an ?ama? t h anit h t h anhin killed your father says to her and from there went h h h t'o-yu? t a ?ama?t aw p ana-hin ?ama? t h aw luphayhin pregnant that and there (she) arrived and there gathers greens t h an xolom ?ama? ?axam' ?as c'e-ta that bear-clover and perhaps it seems greens-eat ?ohy'oxo-hin ?ama? c'e-ta-hin ?ohomwa-?a ?amin c'e-ta? she wanted and she ate greens not longtime her greens-eat ?ama? t h aw phana-hin t h a t'en 7 ?ama? t h an xathhin and there came that grizzly and her (he) ate h h h ye-t'aw k in xot'oy ?a-lit hin ?ama? t a moxolo huthun all and that old-one knew this ground he licks ?ohm'in ma? Ian'a? wiytin ?ama? t h a t h anhin 8 never, not you listener at (your) being told and that went h h h pana-hin k it aw t h an c'uma-?a-hin moxolo ?ama? t aw her (he) devoured old-one and there (she) arrived where t'en c'omhun wiya-?an ?ama? t h an ye-t'aw kima?9 t h an grizzly and all it devour (she) says did? you her h h h t h an wiyhin t an ?ama? t a-nit ye-t'aw kima? to him and to him all did you (from these) said chawmi phonyilnay chawhin moxulo10 t h anhin wiya-?an t h an (she) said to him shouting twice about shouted old-one go ?ama? hiya? t h an wan?ith wo-sayna-hin pha-yax ?ama? 11 her from far whistled and after awhile and the blood h 12 h h t a moxulo wiyhin xo-?oxo k it ax ma' wiya-?an ?ama? t h an the old-one said exist unexpected you (she) said and it ?ohy'o-hin ?ama? t h an phok'hin maxhin t h an pha-yax (she) searched for and it she found (she) took it the blood h h h t an t ana-hin ?ama? maxhin t'e-we^ t uyhanaw it (she) took along and (she) took basket in woven object

82

Yokuts Texts

t'e-wi^aw t h aw t h an xaya-hin p^-yax ?ilkaw13 t h an xaya-hin in basket in it it (she) placed blood in water it placed 11 t'e-wec may'ek' ?ama? yiy'cay ?axhin ?ilk'aw basket large and once (it) passed the night in the water ?ama? t h an pinethhin ?anki ma? hiyam woyhin and it (she) asked I wonder you already are bora wiya-?an t h an ama? thaw thanhin moxolo (she) said to him and there went old-one sile-?ic' ?ama? t h an silhin kitax hiyam woyhin to see (see-er) and it (she) saw unexpected already (it) is ha-?ukh ma?wiya-?an t h an no-n'o? ki ?ay14 ka-?in'a ?ama? what you (she) says to it male ? 1 5 or female and tan silhin kitax no-n'o? no-n'o? kitax ma?wiya-?an it (she) saw unexpected male male unexpected you (she) says t h an mikitti? min hoyo-wos wiya-?an t h an ?ama?t h an yow it Mikitti your name (she) says to it and him again §ilhin kitax hiyam po-hut'hun hiyam hul'se-xo? (she) saw unexpected already he has grown already was sitting t h aw t'e-wichaw ?ama? t h an maxhin ?ama? t h an t h aw in it in basket and him (she) took and it there h h h c'ow'e-xo-hin t ew ?aminkin ?ama? t a wit ep hiyam (she) took-kept in house their and that child already h h h h hiwet ?a-hin ?ama? t aw hew't axo-hin ?amc aw wew'^oy was walking and there walked about near bird h h 16 h h h wok umc i-na? ?ama? t an pinet hin ha-?ak isin mani and her (he) asked what these many things ?isel hew'thaxo wiya-?an khin moxolo-?in ?ama?tap t h a outside walkabout (he) said to that old-one and that moxolo xat wiya-?an ?anki na? na?as ha-no?ukh old-one "food" said "I wonder" I perhaps with what ?ama-minwa t'uyat ho-ho'- wiya-?an tap moxolo them-3 may kill yes says old-one h t'alap mak? mi?in ti?isen wiya-?an moxolo a bow we-2 now will make (she) says inclusive old-one ?ama? ti?ishin ?ama? t h an wanhin pilismi ?ama?t h an and made (it) and it gave finished and it

Yawelmani 83 maxhin t h a thishin no-to17 c owmi ?ama? ta took the boy went out holding and ?amin t'alap ?ama? ?ama-minwa silhin thasinwa wec'oy his and bow (he) saw those them-3 birds ?ama-minwa t h okhin 18 ?ama? ?ama-minwa t'uyhun ye-t'aw all them-3 he shot them 3 he hit and h ?ama-minwa ye-t'aw ?ama? t ana-hin ?ama-minwa t h oko all them-3 and (he)took them 2 killed-things h h h 19 ?amin t aw moxolow ?ama? t a moxolo wa?ast a his to that to old and that old-one very much hi-tiwlaxo20 xath khi wiya-?an t h an ?ama? tha-nith food this says to him and from-there is glad h h t anhin yow ?ilk'aw ?aminkin ?ama? t aw silhin (he) went again to water their-2 and there (he)saw 21 h h h humunla t a-nit yo?k e-hin pinet hin moxolo-?in quail from there after that (he) returned (he) asked old-one xo-?oxo t h aw may'a-hay xo-?oxo Vamino-kun mit'iw wiya-?an there are there big ones are their-3 quail- feathers (he) says xat wiya-?an t h an yow thanhin k'umay'ha ?ama? tha-nith food (she) says to him again went clothes and from there h h h h t a wit ep ?ama? ?ama-minwa t aw pok'hin ?ama? that child and them-3 there he found and ?ama-minwa t'uyhun ye-t'aw ?ama-minwa soxhin them-3 (he) shot all them-3 (he) exterminated h yet t'uy ?ama? ?ama-minwa t ana-hin t h ew ?aminkin one shot and them-3 (he) took to house their-2 phanwixhin ?ama-minwa thew wakhkhi hiyt'iwla-hin pat (he) delivered them-3 to house very was glad wiya-?an maxmi t h an moxolo ?ama? k'umayha k h i old-one and clothing this (she) says when she took the h h mit ew ha-?uk k itax khi k'umayha ha-no-kh22 quail-feathers what unexpected this clothing what for ?insis wiya-?an t h an t'e-wichaw xaya-?a-nith wiya-?an good (he) says to her on the baskets (they) are placed (she) says t h an ?ama? tha-nith yow thanhin ?ama? t h aw pok'hin to him and from there again he went and there he found

84

Yokuts Texts

lakle-?in others ?ama? and

yow and

t'op h no? 23 mountain quail

tha-nith from there

?amino-kun their-3

t h an to her

thasin "they

wa-?a§tha very

tha-nith from there

yow yo?khe-hin thaw again he returned to the

pok'hin (he)found

?ama? and

?ama-minwa them-3

?ama? soxhin exterminated and

khisin these

?insis good 26

wiya-?an (she) says

withep child

lomthow in mountains

yow yo?khe-hin again (he) returned

?ama? and

t h an her

ha-no-kh what

na?as perhaps wiya-?an (she) said

xo-?oxo are

wiya-?an (she) says

?ama? and

tha that

no-to boy

t'alaph bow

tisa-la-hin t h an (he) took out the ?ama? and

t h an her

tap

?as

pine-thic' to ask na? I

sel 28 horns

?ama-minwa t h aw them-3 there ?ama-minwa them-3

Sil'hin27 (he) saw

ha-nuxti? something

wiya-?an (he) says

t h an to her

min khew your here

nopho-phin father's

falap11 bow

?amin his t'uyos arrow

pinethhin he asked

nophophin of father ?amin his

moxolo-?in old-one

t h an it

?ama? and

yow and

?amin his

ha-?ukh what

t h an to her

?anki na? I wonder I

?ama? and

?ama? and

xoy deer

k h amc'a grandmother

thawthal might kill 29

wanhin (she) gave to

wa?astha very

hew'thaxo-hin tha was walking about that

?ama-minwa them-3

t h an him

t h aw to that

moxolo 25 old-one

?amin his

wiya-?an he says

?ama? and

moxolow to old-one

?ama? thaw and there

wiyhin silhin (he) said saw ?amino-kun their-3

maya-hay big ones

?ama? and

?ama? and

khew in this

?ama? and

?ilk'aw ?ama? water and

thana-hin (he) took

?ama-minwa phanwixhin them-3 (he) delivered

pumut'>24 beaks

?insis good" (the best)

t'uyhun ye-t'aw (he) shot all

?ama-minwa them-3

hoyo-wos name

?amino-kun their-3

yo?khe-hin wayt'hat' (he) returned longer

wiya-?an (he) says

t h aw there

tap but

tap

ho -ho" "yes"

maxhin he took

t h an it

silhin (he) saw

wisac' arrow-straightener khi this

wiya-?an he said

Yawelmani

85

t h an wisac'ni tha-ni timahaw ?amin tap to her arrow-straightener that in the quiver his xo?xo-hin thawtha-lis ?amin tha?an wiya-?an ?ama? t h an was killing-object his also (she) says and it maxhin t'alap*1 ?amin t h anit thanhin lomthow pok'hin (he) took bow his from there (he) went to mountain (he) found 30 ^asinwa xoy ?ama? ?ama-minwa t'uyhun ye-t'aw ?ama-minwa those deer and them-3 (he) shot all them-3 h h soxhin ?ama? ?ama-minwa t ana-hin t ew (he) exterminate and them (he) took to 31 to the house phanwixhin ?ama-minwa ?ama? t h a moxolo wiya-?an (he) delivered them-3 and the old-one says mani ma-kin he-Ci xath yow k h i c'uluy tha?an much our-2 incl. now food and this hide also h h k'umayha wiya-?an moxolo ma-?in t an pine-t en wat h uk h clothing her says will ask who old-one now h h h t awt a-hin nim ?e-nas t an wiya-?an ?ama? t h an killed him my grandfather he says to her and h t'en wiyhin yow nim k'amc"a k'amc'^a wiya-?an t uyu-yu "grizzly" said again my grandmotherhe says Tuyuyu wiya-?an t h an hawa?thamukh t h an thawtha-hin wiya-?an she says to him how her (he) killed he said c h ap h t h e-ni 32 ?amin t h an k'ithi-hin33 ?amin ?o-kun with gambling-tray his neck her chopped off her t h aw kitax wiymi¡34 tha-withhin wiya-?an yow he-ci there unexpectedly this way she died he says and now h h h h wiya-?an t'en t h an hawa?t amuk nim no?om t awit hin he says grizzly her how my mother died h h t awt a-hin wiya-?an wiya-?an wa?aski wiya-?an ?insis killed she says he says nevertheless he says good xaya-hin mi?in na? t h an sil'en wiya-?an ?ama? t h an he placed now I him see-will he says and it wisac ?amin ?osthow ?ama? wak h k h i arrow-straightener his in the fire and very much 35 h h h pac'al'wiyxashin ?ama? t a-nit t anhin ?ama? t h aw there red-became-stayed and from there he went and

86

Yokuts Texts

p^ana-hin arrived

wa? far

xo?xo-hin there was

lan't'ew silel on the side a rock

t h ip h in up

thaw there

khithaw where

to-lulhun ?ama? he climbed and

k h in poho-t'u will make-grow this silel the rock

haski-wec' gopher

wiya-?an he says

ta-pa but

?ama? and t h an it

khathay?an are unable to reach

ma-mmwa you-3

?ohy'oxo seek

t'en wiya-?an grizzly he says

?ama? and

t'en grizzly

thaxin?as let come

t'en ma? grizzly you

kitax so!

?ama? and

ho-ho yes

mi?in now mi?in now

tap but

t h awt h a will kill ma? you

nan me

noh?o bear

?ama? and

tap but

wiya-?an he says

t h an ?ama? to him and t h ip h in up

?ama-minwa them-3

wiya-?an he says

wiyhin said

t'en grizzly

wiya-?an he says

wa-n'i far

?aman they

wiya-?an he says

no?o-mo mother

tap but

?ohom na? I not

wiya-?an? he says to

?amin wiya-?an his (him) he says

wa?aski thus, therefore

t h an him

tha-nith from there

?ama-minwa to them-3

nim my

tha it

ho •ho'yes

?ohy'oxo seek

yow c^awhin ?ohy'oxo again he shouted seek

thawthaxo-hin killed

t h awt h a will kill

?ama? and

ma? you

?ama? and

mi?in now

c^awhin thaxink'a he shouted come!

ko^o-hoc' small ones

silliw on the rock

t h an ?ama? to him and

xo-?oxo it is

t h aw there

wiyhin he said

hiyam wiya-?an already he says

hiyam t h ip h in already up, high

thaxinhin came

thanhin he went

tha-nith from there

thanhin went

?anki (is it?)

tha-nith from there

thaw there

wiya-?an he says wa? far

t h ip h in up

c'uma-?at ?ama? was devoured and

wiya-?an he says

silel rock

pineth?an asks

c^awen he will shout

?ama? and

?insinxo-na? like I

haskM-we-c'i36 to the gopher

thanhin went

no?om ?amin mother his

na? I

na? I

?ama? and

phana-hin came

wiya-?an he says nan me

ma? you

t h an wa?aski wiya-?an to him therefore he says wa?aski ma? c'imikwen37 therefore you will close your eyes

t h an to him yow again t h an to him

Yawelmani 87 wiya-?an t h an he says to him c'imikwiya-?an are closing your eyes sit h k'a thiymi get ready! now l^of^nen ?ama? will go in and

?ohom ma? ?ama? tap c'imikwiyhin not you and but he closed his eyes 38 sil'Ve-xo ma? nan wiya-?an t h an to him are looking at you me he says h h mi?in na? t aw wiya-?an t an I there he says to him now h 39 h ?amin t an wi-sac' t i-sa-la-hin arrow straightener his it he took out ?amin k'o-hin ?ama? t h an wi-sac' ?amin samaw (he) threw arrow straightener his and it in mouth his wiya-?an t'anwa ?ama? t h a maxen ma? ?amin ?usk'a heart he says to badger and that will get you his h h ?usuk' ?amin xap wiyhin ?ama? t an maxhin t'anin (was) severed and heart his it [the heart] took badger h h h h ?ohy'o-hin k op o-ne-hin t an t inliw ?amin ?ama? tap t'en? but grizzly looked for carried in it in hole his and ?e-man ?ohy'o-hin t'oliwhin ?uska ?amin ?ama? t h an to-no-avail he looked for (he) dug heart his and it ?e-man ye-t'aw khin thinel ?amin ?ama? t h aw to-no-avail all those holes and there his h h h h h c'othun ?ama? k at yaw t a-wit hin ?ama? t an he skinned and it and him without-reaching-it died t h an t h anahin c'ulya ?amin ?ama? t h an kew ?ilk'aw it he took hide his and it here (close) to the water h h p ana-hin t h ew ?aminkin ?aminkin xaya-hin ?ama? t aw their there he arrived at house their placed and wiyhin moxolo-?in ?ama? t h an hasa-k'inxo? na? wak h k h i and I very that old-one he said to am thirsty h h h maxk'a wiya-?an t an ?ama? t a t anhin moxolo ?ilk'a to her then get he says that went old-one water phana-hin ?ama? t h aw moxolo ?ilk'aw ?ama? t h an (she) arrived old-one at the water then and there it (she) h h ?ama? lihimhin? ?ohomha-nuk hip eyhin sil'hin c'ulya not anything (she) dipped for water saw the hide and she ran ?amin ?ama? phanwixhin c'uyo-hun hipey?iyaw ?ama? t h aw her she brought there she urinated in bucket and then

88

Yokuts Texts

?amin ?ama? t h an sil'hin ?ama? t h an se-nit'hin her and it he smelled he saw then it wiya-?an ha-nukh kitax ?ama? t h an ?ohom k h i ?ilik' and her not this water he said to what unexpectedly t h an t'en t h aw ma? t h aw sil'hin wiya-?an xo-?oxo to her grizzly there is you these saw he says wiya-?an c'uluy ?amin wiya-?an thawtha-hin kima? t h an killed his he says ? you him she said hide cuyon urine

moxolo wiy^aw 40 ho •ho'- wiya-?an ?ama? tap but old-one when (he) told her yes he said and t'e-nin ?amin hathamtaxo hiyt'iwlaxo t h awit h t h aw she is glad at the dying of the grizzly his is dancing-several-times wa?aski yet' xo-xo wiya-?an t h an ?ama? hawa?tho?uk? what-do? nevertheless one there is she says to him then h h h t an mollen nihi t an ?ama? mihi t an wiya-?an to him cheat I will him and you will him she says h h h h ti?ishin yok o-c'i ?ama? t an k ew t ana-hin he made a person and it took lomthow wakha-yaw ?ama? t h an s'il'hin thuyu-yu ?ama? he saw Tuyuyu and to the mountain to the gap and it h h h h h 41 h c ap t e-ni t an k'o-sit hin ?amin t a-ni ?ama? gambling tray it he threw his that and xapwiyhin ?amin ?o-kun ?ama tap t h an mikitti but it chopped off/severed his neck and Mikitti h h h h h maxhin c ap t i ?amin ?ama? tap t axinhin t uyu-yu took gambling tray his and Tuyuyu came ?ama? t h aw phana-hin ?ama? t h an wiya-?an ma? kitax and there he arrived and him he said to you so it's mikitti wiya-?an t h an ho -ho wiya-?an tap mikitti na? Mikitti he says to him yes said Mikitti I h wiya-?an wa?aski wiya-?an tuyu-yu t anxa mak' nim he says therefore says us-2 my Tuyuyu let's go h t h ew t an ?anas ?amin xo-?oxo wiya-?an ?ohom wato house he says to him basket his there is not far h ?axam mm t i xo-?oxo wiya-?an mikitti? ?ohom wiya-?an I think your house is not says says Mikitti

Yawelmani 89 wiya-?an ?insis wiya-?an sonlen na? mamhi ta-pa tuyu-yu you will says good he says Tuyuyu pack-will I h 42 mi?in na? t aw silten wiya-?an ?ama? hiyam t h an there jump will now I already it he says and 44 ?amin thisa-la-hin43 wisac' ?amin ^aw^a-lsi he takes out his arrow straightener his killing object wiymi ?ama? t h an munk'a wiya-?an after doing that saying and him "turn your back" he says sithk'a thiymi mi?in na 45 thaw t h ahan wiya-?an get ready! now now I these will go he says ?ama? t h an k'o-hin wisac' ?amin ?ansiw ?amin and it threw arrow straightener his in basket his ?ama? lihimhin thansithe-ni the-in ?amin t h aw phana-hin there he arrived he ran go for so to house his h h h h h t h aw maxhin t ew ?amin t aw t a-wit hin ?ama? t anhin he went there he got at house his there he died then yo?khe-hin t h ew ?amin t h an wisac' thanith his that arrow straightener from there returned to house ?amin mikitti phana-hin thew ?amin ?ama? t h an pinet h hin his Mikitti he arrived at house his and him asked h h ma? wiya-?an t h an thawtha-hin t a moxolo hawa?t a-nuk you she says to him killed that old-one what did do h h h ?ama? t an pinet hin moxolo-?in na? t an wiya-?an I him he says and her he asked old-one xo-?oxo wiya-?an t h an yet' yow ?anki yow hi-yo^k 46 there is he says to her one more ? again where xo-?oxo wiya-?an yet' ka-?in'a wiya-?an t'awawwat ?amin there is she says one woman she says Tawawat her h h h h h t awt axo yok oc'i hoyo-wos wiya-?an ?ama? hawa-t amuk how (she) kills people name she says and none-hi c'uya-?uynu ?amin wiya-?an t h an thawthaxo men with urinator her he says to her (she) kills h h k'it'a-?an k in none-hin c'uyo-?uy t a-ni the penis (urinator) with it she cuts off of these men h h h t a moxolo ?ama? t h aw t awt axo none-hi wiya-?an that old-one and there kills men says

90

Yokuts Texts

t h anhin sil'mi thaxink'a mikitti ?ama? t h an went and him after (she) saw come! Mikitti h wiya-?an t h an ?ama? t aw thanhin mikitti to him and she says there went Mikitti hawa-n'uk wiya-?an ta-pa t h an t'atatxo 47 what? [do you want] he says but to her she is lying on her back h h 48 k e-ni tosi^xo ?amin c'uyu-?oynu ?ama? t an him her with her urinator with this is showing and h ho-ho wiyhin ?ama? mikitti ?ama? t an tha t'awawwat Mikitti yes and he said and that Tawawat ?anki ma? nan ?ohy'oxo wiya-?an t h an ho •ho'- wiya-?an 9 you me like [seek] she says to him yes he says 49 h si'la-?an ?axam ma? ta-pa c'imikwiyk'a wiya-?an t an shut your eyes! he says to her are looking I think you wiya-?an wakhkhi c'imikwiyk'a wiya-?an t h an mi?in na? to her now I he says very much shut your eyes he says h h h mi?in na? t aw t ahan wiya-?an tisa-la-hin ?ama? t an now I there will go he says and that he took out wisac' ?amin ?ama? k'o-hin t h aw t h an c'uyu?uyaw arrow straightner his and he threw there that in urinator of h h h ?amin t'awawwa-tin t aw t a-wit hin t'ulunhun tha-nith her Tawawat's there she died she burned up from h h h yo?k e-hin ?amin p ana-hin t h ew ?amin ?ama? t ew there he returned to house his arrived at house his and h h h h h t awt a-hin pat t an moxolo pinet hin na? t an killed I her as usual him old-one asked h yow wiya-?an ?ama? yow pinet hin moxolo-?in ?anki ? he says and again he asked old-one again h yow xo-?oxo wiya-?an t an ho -ho • wiya-?an ta-pa again is50 there he says to her yes she says ha-?uk tha wiya-?an nat h it h wiya-?an ?ah wiya-?an what that he says rattlesnake she says ! he says h h h h ?ama? t aw t anhin ?ama? t a t an pok'hin ?amchaw him he found close and there he went and h h h khaywa silelhaliw mi?in na? t an wiya-?an t awt a to the rocks now I him kill will he says to coyote

Yawelmani 91 ?ohom wiya-?an na? hi ?ama? tap k h ayu 51 wiya-?an will and coyote says no he (Mikitti) says I h h h h h 52 wiya-?an t an t awt a t aw mihi t an ta?ali him he says kill ' there you will him miss wiya-?an wiya-?an xo-now ?ashi xaynen-53 nat h it h he says always wül rattlesnakes there will be he says ?ohom wiya-?an ?ohom wiya-?an tap khayu mi?in na? no he says no (he) said I coyote now h h h h h k ayu tap §ilit'sithhin t an t awt a wiya-?an ?ama? t an jumped on him will kill he says and him coyote h ?ama? c'anawsil ?ama? ta-nas t ishin ?amin yet' and and one rattle 54 got out, away his t h an mikitti na? mam wiya-?a-hin wiya-?an p'is I him Mikitti you told says to n'est-pas h khi mihi t an ?ama? tha-ni ta?al'i 55 let (him) get away you will him and with that this h h h h t a-nit yow nat it tap ?ohom c'o-munhun from these again rattlesnake not was extinct, eaten up yo?khe-hin thew ?amin ?ama? t h an pinethhin moxolo he returned to house his asked old-one and him hawa?tha-nukh ma? wiya-?an na?ak' t h an ta?al'e-hin to him let (him) get away we what doing you she says t h an wiya-?an hawyu?ukh kitax na?ak' wiya-?an him he says why unexpectedly we-2 are saying h ma?ak? wiya-?an t an ho-ho wiya-?an ma? ponoy ki you-2 she says to him yes you two ? says phana-hin nan thaw khayu wiya-?an tap mikitti Mikitti arrived, came to me there coyote says moxolo mi?in mayek' xaynen mikitti ?ah wiya-?an I Mikitti says old-one now big wül be wiya-?an moxolo ?ama? tap mikitti wa?aski lo-niwis says old-one and Mikitti feast wiya-?an hi?ci nihi thaw tahan wiya-?an ?ama? he says tomorrow I will there go will he says and h h h h h t awinmi t anhin t anhin t a-nit from there after he stayed till morning he went he went

92

Yokuts Texts

tha-nith yow tap mani ka?e-ni c'e-thaxo ?aman xolom from there again many women are eating greens they clover h h ?ama? ?ama-minwa sil'hin ?ama? t a-nit wiyhin moxolo and them-3 he saw and he said old-one thinxo-na-56 ?ama? moxolo woyhin ?ama? tha-nith would like to be I then old-one he was born and from there h h t anhin mi?in ?ama-minwa walxu ?amc aw ?ama? he went now them-3 will pass by close and h h ?amc aw ?ama-minwa walxo-hin mi?in ?amant an c'e-tha-ni close them-3 he has passed now they him with greens ?amino-kun k'ok'ilen ?ama? thasin so?ophin ka?e-ni their will keep throwing and those three women h h h h h h ?ip it sit hin ?aman t an t a-ni c'e-t a-ni threw off for him 57 they him (with) those greens thasinwin so?ophe-nin ka?enhin ?ama? ?ama-minwa walxo-hin ofthose-3 of three of women and them-3 he passed by h h ?ama? t a-nit yow wiyhin mi?in na? no-c'o now I a handsome man and from there again he said xaynen ?ama? thasin ka?e-ni sil'hin ye-t'aw58 t h an will be and those women saw all him 59 ?aman sil'hin c'a?apinmi ye-t'aw / ?ama? tha-nith they saw after turning around all [of them] and from there h h 60 h h p ana-hin t aw lo-ni-saw ?ama? t an k ayu sil'hin he arrived there at the feast and him coyote saw ?ama? khayu wiyhin teyeshi61 hut'awnek' wil p h an'a? and coyote said to the leaders pay respects! ye-3 come 62 maywa mikitti wiya-?an mi?in ta-pa ?o?cha63 k h in to us-3 incl. Mikitti he says now is watching this 64 hu^u-sa ye-t'aw ?as ?o?c'axo ?allewas yow katli-c'a game all he is watching Allewas and Katlitsa h h h h h ?ama? t a-nit p ana-hin t asin ki ?aman t h an and from there arrived those-3 who they-3 him ?awatha-hin kitax wa?astha no-c'o ?ama? t h aw disliked unexpectedly very much handsome man and there mi?in ni-wow yo?ke-xo-hin ?ama? ?aman maxmaxhin now in the evening he returned and they got (several)

Yawelmani

93

?aminokun xat h a ?amino-kun the-?axo thana-lis their food that which is carried their seeked a husband h h h ?aman ?ama? tap t asin so?op in t a?an thoc'o-hoy they and those three also unimportant ones h t ana-hin the-?alsi ?amino-kun ?ama? t h a moxolo and that old-one brought marriage gifts65 their ?amino-kun ye-thaw xat h pinet h hin lakil their all asked food scattered in different places h h h maxit ?amino-kun xo-?oxo ?ama? t asinwin t oc'ohyin was and of those of unimportant ones was taken their phanwixo-hin? xat h ?ama? thasin xithiwhin the-ya delivered food and those got angry first ones h h ?ohom ?amino-kun maxit xat ?ama? ?aman xithiwhin not their taken food and then they got angry h h h ?ama? yet' maxhin ?ost o ?ama? t a-ni p ala-k'ak' and one got fire and with it woodpecker wot h it h ?ot'wiw ?ama? ?amin phac'alwiyhin ?othow t'ayt'ay was hit head blue-jay in the head and his became red yow hit'elni mithith yow hithsic' mithith t h a?an was thrown on also again with ashes was thrown on again wood-rat h h hit'elni ?ama? ?aman t a-nit lolhin ?amino-kun with ashes and they from there quit their h h h h h p a?t i-sa t a-nit ?aman yo?k e-hin ye-t'aw ?ama? the fight all from there they returned and h 66 h ?amak' xo?xo-hin yi?c a t ayow moxolo ?ama? t h an they-2 were living alone that also old-one and her h h pinet hin ?anki yow ha-?uk t h an xo-?oxo wiya-?an 9 he asked again what her is there says to h h wiya-?an ho-ho"- wiya-?an ta-pa ha-?uk tap t an mikitti she says yes what says the Mikitti h h ?amin tap toshithin ?ama? t an ha-?uk hamna wiya-?an him his and told what Hamna she says h h 67 wiya-?an t an hini-t an ?il'masa ta-pa ?ama? to her and I will him feared-object he says h h h t h an hiyo-?uk pok'en wiya-?an t an wiya-?an xomo-t i to him where find he says to her to the south she says

94

Yokuts Texts

k h it h aw lo-niwis xoTxo-hin xuno-^u ?amin mitac' 68 there-where the feast was yonder his not much h h h wiya-?an ?ama? t aw walxo-hin t anhin ?ama? t an she says and there he went and it he passed lowo-niwsel ?amino-kun ?ama? t h aw kiwilhin there he met and the place where the feast was their-3 hiyo-?ukh pinethhin tha hamna-?in khay'wa ?ama? t h an where coyote and him he asked that of Hamna thaw thi? xo-?oxo wiya-?an t h an ?amin t h i xo-?oxo to him there his house is he says house is wilsin ?ac'a-wis p h ana mamhi wiya-?an t h an t h awt h a but soon will arrive will kill you will he says to him h 69 hawat o-?uk' nanhi wiya-?an me-k'en mamhi what will to me he says swallow will you will wiya-?an t h an thaw mihi ?ohom c^opnon acquiesce he says to him there (if) you will not h h h t a?an mam ?ashi t ana? sok iw mam ?amin (also, anyway) you will (he) will take wind you his hi koponi ?ama? thaw ?as xo?xo-hin will (it) will make go in and there for some time he was ?ama? hiya? t h an ?ama? ye-t'aw khi huthun (he-Hamna) knew and all these and after awhile it h h h h h wic et t ana-?an t aw hohse-t aw ?amin ?ama? hiyam trees came there at breathing his and already h ?amac'a-hin ?ama? t ana-hin ?ama? yow yo?ke-xo ?ama? getting closer70 and (he) comes and again he returns and t h an wiya-?an wisa mihi hamna? wiya-?an him (he-Mikitti) says to not yet 71 you will Hamna he says t h an ?ama? t h an wo-wultaw ?amin tisa-la-hin to him and at stopping his (Hamna) he (Mikitti) took out wisac ?amin yah sitk'a thiymi72 mi?in na? arrow straightener his now, here get ready! now now I t h aw kopnen wiya-?an ?ama? t h an t h aw k'o?hin there will go in he says and it there he threw h wisac' ?amin ?ama? t an no^e-Tin ?amin t'anwa arrow straightener his and him friend his badger

Yawelmani 95 t h an maxen ma? ?amin hi sitk'a t h aw wiya-?an to him will get you his will get ready! there he says 73 h h h ?uska wiya-?an t an ?ama? t ek nisa-hin hamna hiyam heart he says to him and tried to get away Hamna already t'ulon?an ?ama? k'athwinhin ?amin ?usuk ?ama? t h an he is burning and is breaking apart his heart and it h t'aniw maxhin ?ama? t an ?e-man ?oh'yohin ?uska badger took and it to no avail (he) looked for heart h h ?amin? ?ohom t an hamna pok'hin ?ama? t anhin his not it he went Hamna (he) found and kitiwhin mi?in p'an'a ?ama? yo?khe-hin went in a circle around the world and he returned now ?ama? phana-hin ?amin t h ew thaxinsithen ?amin the-?in at house and he arrived his he comes toward his house yo?khe-hin t h ew t h aw tha-withhin ?ama? tap mikitti there he died and Mikitti returned to house h h ?amin hiyam ma? phana-hin ?amin ?ama? p ana-hin t ew his already you have come and he arrived at house his wiya-?an t h an tha moxolo ho •ho'- wiya-?an ta-pa hiyam to him that old-one yes she said he says already h h h h h t a-wit hin hamna wiya-?an ?ama? t an pinet hin t a that Hamna he says he died and her he asked mihi hiyo-?ukh xo? wiya-?an t h an moxolo-?in ?ama? you will be, live where he says to that old-one and h h wiya-?an yow na? tap k ew hi tap moxolo he-tam k ew old-one close here 74 she says and I here will k'elsiw xo? wiya-?an ?ohomnihi tap hi wiya-?an soxnon at Kelsi live he says not I will will vanish will he says

%

Yokuts Texts

Translation75 While Hanhas 76 (Mikitti's grandfather) was hunting, he came upon Grizzly and was killed. Tuyuyu killed Hanhas' wife, who was gathering greens. Only an old woman and Hanhas' daughter remained. A child was placed in the girl's womb. The girl wanted to eat greens. Although the old woman warned her, the girl went out to gather greens. Grizzly comes and devours her, and licks the ground. The old woman arrives at the spot and finds a clot of blood on the ground. She places the clot in a large basket and puts the basket on the water. The next morning she discovered that the clot was male and named it Mikitti. When she looked at Mikitti again, he was sitting up in the basket. She took him home. The child grew and asked many questions. She made him a bow, with which he shot birds. He also shot quail which provided clothing as well as food. He noticed some birds with larger beaks and asked the old woman about them. She told him they were mountain-quail, the best of all. He shot these too. On the mountain he saw creatures with horns. The old woman told him they were deer and gave him his father's bow, with which he killed all the deer. Finally he asks about his parents. The old woman tells him that Grizzly killed his grandfather and mother, that Tuyuyu killed his grandmother by chopping off her head with a gambling-tray. Mikitti places his arrowstraightener in the fire until it becomes a rock. He gets Gopher to make the rock grow. From that high point he calls to Grizzly. Some small bears come, but they are unable to reach Mikitti. He keeps calling for Grizzly, who finally arrives. Mikitti gets Grizzly to close his eyes, at which he throws his arrow-straightener into Grizzly's mouth. Grizzly's heart is severed and drops. Badger takes the heart into his hole. Grizzly digs in many holes, searching for his heart; at last he dies. Mikitti skins him and places his hide on the water. Then he returns home and asks the old woman to fetch water. She sees Grizzly's hide on the water and runs away frightened; she returns with the bucket full of urine. Mikitti asks her what she saw. When he tells her that he killed Grizzly, she dances around, but she tells him there is still another he must kill. Mikitti makes a person (image) of Tuyuyu, takes it to the mountain-gap, and cuts off its head with a gambling-tray. He retrieves his gambling-tray, and Tuyuyu comes to him. He invites Mikitti to come to his house, Mikitti agrees. Tuyuyu puts a large basket on his back and asks Mikitti to jump in. Mikitti throws his arrow-straightener into the basket, and Tuyuyu runs off to his house, where he dies. Mikitti gets his arrow-straightener and returns home. He asks the old woman if there are any more to be killed. She tells him there is a woman, named t'awawat, who kills men by cutting off their penises with her vagina. He visits this woman, tells her

Yawelmani

97

to close her eyes, and throws his arrow-straightener into her vagina. She burns up and dies. Mikitti returns home and asks the old woman if there are any others. She names Rattlesnake. Mikitti finds Rattlesnake beside a rock. Coyote, who is also there, wants to be the one to kill Rattlesnake. Mikitti warns him that if he allows Rattlesnake to escape, there will always be rattlesnakes. Coyote jumps on Rattlesnake, but one of the rattles got away. That is why there are rattlesnakes today. When mikiti returned home again, the old woman told him there would be a feast. The next day Mikitti goes off to the feast. On his way he comes upon three women gathering greens. He turns himself into an old man and, as he passes the women, they throw greens at him. Then he turns himself into a handsome man and arrives at the feast. Coyote tells the leaders to pay respects to Mikitti. Mikitti watches the games--hand-games and hockey. To the feast come women carrying their dowry. The dowry of the unimportant ones is taken. The leading women get angry and build a fire. They throw fire at Woodpecker, whose head becomes red; they throw ashes at Blue-jay and Wood-rat. Mikitti returns home and asks again if there is anyone else to be killed. The old woman tells him there is Hamna, who live south. On his way to find Hamna, Mikitti meets coyote and asks for information about Hamna. Coyote says that Hamna will swallow Mikitti; even the wind that Hamna makes is enough to kill Mikitti. Mikitti waited near Hamna's dwelling. Soon the trees were torn away at Hamna's breathing, and Mikitti was pulled along by the wind. Then Mikitti pulled out his arrow-straightener and threw it into Hamna's mouth. Hamna started to burn and tried to get away. His heart broke apart. Badger took Hamna's heart away. Hamna encircled the world, searching for his heart. Finally he arrived home and died. Mikitti returned to his home and told the old woman that Hamna was dead. Then he asked her where she would live. She replied that she would remain here at k'elsi?. Mikitti tells her that he will vanish.

The story of Mikitti This version of the Mikitti story was collected by J. P. Harrington and was included by him as part of the text section, pages 719-725, of the Bureau of American Ethnology manuscript No. 2973 and labelled "4. The Story of Mikitti?." Harrington's format, in which Yawelmani text with occasional interlinear translations is followed by a free translation set off by a horizontal line, has been preserved here. mikitti?

moxlo?

ka-?ina

sik'i-t'i-p'aw

the-min.

noh?o?

Yawelmani

97

to close her eyes, and throws his arrow-straightener into her vagina. She burns up and dies. Mikitti returns home and asks the old woman if there are any others. She names Rattlesnake. Mikitti finds Rattlesnake beside a rock. Coyote, who is also there, wants to be the one to kill Rattlesnake. Mikitti warns him that if he allows Rattlesnake to escape, there will always be rattlesnakes. Coyote jumps on Rattlesnake, but one of the rattles got away. That is why there are rattlesnakes today. When mikiti returned home again, the old woman told him there would be a feast. The next day Mikitti goes off to the feast. On his way he comes upon three women gathering greens. He turns himself into an old man and, as he passes the women, they throw greens at him. Then he turns himself into a handsome man and arrives at the feast. Coyote tells the leaders to pay respects to Mikitti. Mikitti watches the games--hand-games and hockey. To the feast come women carrying their dowry. The dowry of the unimportant ones is taken. The leading women get angry and build a fire. They throw fire at Woodpecker, whose head becomes red; they throw ashes at Blue-jay and Wood-rat. Mikitti returns home and asks again if there is anyone else to be killed. The old woman tells him there is Hamna, who live south. On his way to find Hamna, Mikitti meets coyote and asks for information about Hamna. Coyote says that Hamna will swallow Mikitti; even the wind that Hamna makes is enough to kill Mikitti. Mikitti waited near Hamna's dwelling. Soon the trees were torn away at Hamna's breathing, and Mikitti was pulled along by the wind. Then Mikitti pulled out his arrow-straightener and threw it into Hamna's mouth. Hamna started to burn and tried to get away. His heart broke apart. Badger took Hamna's heart away. Hamna encircled the world, searching for his heart. Finally he arrived home and died. Mikitti returned to his home and told the old woman that Hamna was dead. Then he asked her where she would live. She replied that she would remain here at k'elsi?. Mikitti tells her that he will vanish.

The story of Mikitti This version of the Mikitti story was collected by J. P. Harrington and was included by him as part of the text section, pages 719-725, of the Bureau of American Ethnology manuscript No. 2973 and labelled "4. The Story of Mikitti?." Harrington's format, in which Yawelmani text with occasional interlinear translations is followed by a free translation set off by a horizontal line, has been preserved here. mikitti?

moxlo?

ka-?ina

sik'i-t'i-p'aw

the-min.

noh?o?

98

Yokuts Texts

thawtha-hin mikette-?in wic^epa hohli-law. mikitti wiya-?an h ?amin wic^e-pa: t aw mihi? lapa-hin golom ?ama ma? to gather tuche t h an ?ohom xat h en tha-nith wilsin ma? t h an thaxa? mat h an ?ama? mat h an khe-nith {xathen, c'e-ta'}. bring it home you must eat it here h h mikitte-?in wic ep? t anhin lapyic'. ?ama? t h aw lapayhin h mane-?in ?ama? wi-mi he-tam t aw huloshun ?ama? h h h t a-nit het nit c'eta-hin. right there she ate some. Mikitti? was an old woman who lived at sik'i-t'i-p'aw. Where the bear killed Mikitti7s daughter was at hohli-law. Mikitti? told her daughter that if she went to gather tuche, not to eat it there but to bring it home and eat it here (at home): Mikitti7s daughter went to gather it and gathered lots of it there and sat down to eat it there. ?ama? tha?an

t h aw nohit ye-t'aw c'o-muth she was eaten by a bear h t a xolom, ye-t'aw xot'oy

?amin po-luth yow ?amin natat

wala-hin.

leaving the ground bare ?ama? mikitti t axinhin ?ohyihni? ?amin wic^e-pa. h twtwtwtwwiya-?an mikit i. ha?chaxom mikitti pok'hin pha-yax xolo-min t'ap't'ap'iw. ?ama? t h an thana-hin ?amin t h ew ?ama? t h an xaya-hin k'aw'o-tasiw ?ama? t h an h wi-mi tomhin. t awinmi hiyam' t'ay t h an ?ilikhin, then covered it up ?ama? mikitti len'chaxo t h an withe-pa ?ama? t h an wiymi h h h ?at ilhin ?ama? hiyam t aw xo?xo-hin wit ep'. uncovered h

Then she was devoured by a bear all eaten up, and the clover (she had picked too), leaving the ground bare. Then Mikitti? came seeking her daughter. Mikitti? said twtwtwtw. At last Mikitti? found blood on some clover leaves. She took it home

Yawelmani 99 and put it in a jicara and then covered it up. The next day the t'ayt'ay sang, and Mikitti? her baby and uncovered it and there was the baby. ?ama? t'alap h ni

po-hut'hun yow ?amin

tha no-t'o?. ?ama? t'uyosnu hoy'lexo?.

nopho-phin ?amin hiyam po-hyut'mo

was hunting pinethin mikitte-?in watuk ?amin nop h op yow ?amin h no?om. ?ohom t an te-y'aw tossot ?ohyoxo-hin wilsin h h h t a?an t an?as tik'naw tossit hin. ?ama? tha-nith, tossithhin mikitte-?in, t h anhin t h awt h ihni? h h for tossit t in? noh?o-?in. t h anhin lomthow ?amchaw telhol. t'elsi? h h h h h xo?xo-hin tap t ip in lomot o, t a-nit wo-saynaxo? he was whistling h h ?ama? pohot'on lomit ?amin wo-sayna-t aw. mikitte-?in ?e-nas xo?xo-hin h

The boy grew up. He hunted with his father's bow and arrows. When he was quite big he asked Mikitti? who his father and mother were. At first she did not wish to tell him but at last she told him. he set out to kill the bear. He went to the mountain. t'elsi? lives on top of that mountain. He was whistling (t'elsi', a bird sp. was) and as he whistled the mountain rose higher. MikittiTs grandfather lived p'e-p'at'iw t h an lomtho. ?ama? t h a noh?o? thishin ?ama? t h aw kitewaxo-hin {silliw,lomthow}. wak h k h i t h ip h ni? t h a noho?o?. wakakwi-k'a wiya-?an t h an mikitte-?in ?e-nas h sil'xanna? ?anki min t eyiyaw xo-?xo? silis. ?ama? let me see! wakakwi-hin t h a noh?o? ?ama? mikitte-?in ?e-nas wi-hin: silitk'a nim samaw! ?ama? ko-pinmi hiyam noh?o-?in kopin t h ot h ow chishin ?amin ?usk'a ?ama? wi-mi inside thishin ?amin tik'naw.

100

Yokuts Texts

out behind.

on the top of that mountain. Then the bear came out and kept running around the rock, that bear was very t h ip h ni'. He told the bear to open his mouth and let me see if there is hair on your teeth. The bear opened his mouth and told MikittiT's grandson: "Jump into my mouth!" When he was inside he cut the bear's heart (with a knife) and came out behind. ?ama? t h an t h awt h am c'othhun ?ama? t h an wi-mi when he killed him he skinned it pilenhin ?aminc'ul'ya ?ama?t h an thana-hin t h ew ?amin, ?ama? made a bundle of the skin t h an xaya-hin mikitte-?in hipiy'iyaw. ?ama? wi-mi t h anhin t h ew ?ama? wi-hin mikitte-?in hasa-k'inxo? na'. ?ama? I am thirsty t an wanhin ?ilk'a-ni ?ac'niw ?amin xo'oni wil§in mikitti wiya-?an khi tap h tot'i?. ?ama? tha-nith thishin mikitti ?ama? ?ipithhin t h an ?ilk'a ?ama? t h aw c'uyo-hun ?ac'iw. ?ama? tha-ni t h an h h h t axa-sit hin. wilsin t an offered it to him. h

When he had killed the bear, he skinned it and made a bundle of the skin and went home and put it where Mikitti? got water. Then he went to the house and told Mikitti?: "I am thirsty" She offered him water in a jug which she had (?) but Mikitti? told her: "This is dirty". Then Mikitti? went out and threw out the water and urinated in the jug. Then she offered it to him. But ?awathhin. li-mk'a t h ank'a, hipeyk'a ?inissa Tilk'a! he did not like it khi tap h tot'i? ?ama? thishin mikitti ?ama? yow t h aw h h c'uyo-hun ?ama? pat t an t axa-hin tot'i? tap11 khi li-mk'a hipeyk'a ?inisha wiya-?an t h an. ?ama? t h anhin hiphyic? mikitti ?ilk'aw ?ama? t h aw

Yawelmani

§i?ilhin wa-thinukh me?^ no?o-mu

tha-?in c'uluy

101

noh?o-?in c'ul'ya. ?ama? hut h hun ?ama? wakhkhi hit'iwla-hin. hit'iwla-hin

?amin ?e-nas thawthaxo-hin.

thawtha-hin

noh?o-?in

khi

?amin

tha

he did not like it. "Go, and fetch good water! this is bad." Then Mikitti? went and urinated in it again and brought it in. "This is no good. Go and fetch good water" he told her. Then Mikitti? went to the spring to fetch water and there she saw the bear skin. She recognized whose skin it was and she was very happy. She was happy because her grandson had killed the bear which had killed his mother.

Notes 1

2 3 4

5 6 7 8 9

This title was added at a later date. The original for of the title was 'Mikiti' and Newman corrected it to 'MiKiT-i' to indicate the unaspirated stops and geminate cluster [mikitti]. Although geminate consonants occasional develop through morphological processes, basic geminate clusters, such as the one here, are less common. The expected form here is [ka-?in'a]. The question mark is Newman's. Newman records this particle as [yi-'tsai], which I have interpreted to be [yiy'chay], possibly related to the verb theme yiy'cha-/ 'to be alone'. Newman indicates that the specific meaning is "was in the womb". Newman clarifies the referent here by adding "she-ka-?itha" to the gloss. Newman notes that the nasal is voiceless here. Newman translates this phrase more idiomatically as "you will not believe when they tell you". Penciled above this form at a later date is "gi?" by which Newman questions whether this form is aspirated or not, which it is not.

102

10 11 12 13 14 15

16 17 18 19 20 21 22

23 24 25 26 27 28 29

Yokuts Texts

The form Newman actually wrote here is [moxulo] which most often occurs as [moxolo]. The alternative meaning "later on" is also noted here by Newman. Newman records this forms as [xo-'xo], [?ilk'aw] is the expected form here. Newman records this as [ai'] which I have regularized to [?ay], but the forms normally expected for 'or' are either [?i?] or [?o?]. Newman's question mark here most likely marks this form as a general interrogative. This sentence would be translated: "What are you?," she says to it, "male or female." See also Newman 1940:237 or Gamble 1978:114 (for a discussion of the cognate form [ti?]. Newman does not provide a meaning for this word, but it is a species of bird. Although Newman records the word for 'boy' as [no-to] here, he regularized the form to [no-t'o?] before publishing his grammar. The verb base for the verb 'to hit, to kill' is #t h o-k'o, however the aorist form recorded by Newman did mark the k as glottalized. This forms appears to be a particle. Newman records [waasta] and glossed the form Very much'. This form is probably [hiyt'iwlaxo], the durative of hiyt'iwla-/ 'to be glad, happy'. The objective case of [humnul] 'quail'. The form Newman recorded has both vowels long [ha-no-kh], but it more likely should be [ha-no?ukh] the indirective form of the ha-/ interrogative (see Newman 1940:233). [t'ophno?] is the expected form here. [pumut'] is the expected form here. Newman records this forms as [moxulo]. Newman indicates that this phrase means "these are the best". Newman recorded this forms as [ci'lhin] which corresponds to [Sil'hin], but he records the forms as [si'lhin] elsewhere. Possibly a contraction of [?isil'] 'horn (of animal)'. Newman adds a more idiomatic meaning below the gloss line: "Is there anything I could kill them with".

Yawelmani

30 31 32 33 34 35 36 37 38

39 40 41 42 43 44 45 46

47 48

49 50 51

103

[thasinwa] is the expected form. Newman marked "carried" below the translation here. [t^ap'n'e-ni] is the expected form here. The expected form is [k'ithiyhin]. The consequent gerundial of #wiyi 'to say, so', giving a meaning 'having done thus, she died'. The aorist, exclusive of a a wiyi verb pac'al'wiyi/ 'to become red'. The expected form is [haskhiywe?c'i] the accusative case of haskhiywe-?ic'/ 'gopher'. Future of the wiyi verb c'imik'wiyi/ 'to close the eyes'. Newman began writing [sill] but crossed that out and wrote [si'l-e-xo]. The expected form for the consequent auxiliary of #sil'i 'to see' is [sil'?e-xo] (see also Newman 1940:107). The expected form is [wisac'J. The non-directive gerundial of #wiyi 'to say, do'. For [k'o?sithhin] the indirective aorist of #k'o?o 'to throw, hurl'. [silt'en] is the expected form here. The causative, aorist of #t h isi 'to get out, come out'. [thawthalsi] is the expected form of the object case, consequent adjunctive of t h awt h a-/ 'to kill'. This is the form Newman recorded but na ? is the expected form. The expected form is [hiyo?ukh], the locative case of the interrogative of place. Newman notes that the phrase ?anki yow hi-yo-?uk maeans "are there any more?". This form is clearly related to the wiyi verb #t'at'at'wiyi 'to lie on your back'. This form is probably [tossithxo] the durative, indirective of #to-so 'to tell, report, show'. The meaning would be 'And in this way she is showing him her vagina'. For [c'imik'wiyk'a] the imperative of #c'imik'wiyi 'to close the eyes' Newman indicates that "any more" is a more idiomatic meaning here. The expected nominative case form is [khay'iw].

104

52

53 54 55 56

57 58 59 60 61 62 63 64 65 66 67 68 69 70 71

Yokuts Texts

A verbal noun from #ta?al 'to come to life, to be saved, to be alive'. Newman notes above the form "let him get away" and adds that the entire phrase (haw mihi (han ta?ali means "if you will miss him". The medio-passive future of #xaya 'to place, put'. Below the word 'rattle' Newman wrote "place where one makes noise". Newman adds "-that is why-" to the gloss here. Although Newman shows these as two separate forms, it appears that the word break should be moxolothinxo- na- for [moxolhothinxo?] [na?] the durative present desiderative of #mo-xol 'to become old'. Newman adds a clearer translation for this passage " picked off the c'e-ta". Newman connected the word 'woman' with the word 'all' meaning "all those women saw him". This word is obscured in Newman's notes, with the second vowel and consonant written over at a later date. It is unclear what the verb base is here, but it could likely be #c'ip'i 'to surround'. Perhaps for [lowniwsaw] locative of 'feast'. Newman wrote [te-yashi] above this form. In either case it is clearly the plural for of tiy'a?/ 'leader, chief. Newman nottes that "quest" is another possible meaning here. The basic form of the verb is ?o?cha-/ 'to watch'. For [huwthuwsa] objective case of 'game'. Newman provides a more detail translation for this term "that with which one seeks a husband". The expected form is [yiy'c^a]. This form consists of [hi na? than] 'future I him'. The expected form is [mit'ach]. No glosses were given by Newman for this passage (they have been added by me), he simply gives the idiomatic meaning "what will he do to me" below the line. Newman provides "being pulled by Hamna's breathing" to explain this passage. Newman indicates that "wait awhile" is the intended meaning here.

Yawelmani

72 73 74 75 76

105

[thiymi] is the expected form here. The expected form is [?usk'a] the accusative case of ?usuk'/ 'heart'. Newman indicates that the phrase "close here" can also be translated as "right here". The translation for the Mikiti story can be found in Newman's loose notes housed at the Maxwell Museum. Newman notes that this is the name applied to any beast of prey.

REFERENCES Berman, Howard 1980 'Two Chukchansi coyote stories", in: Martha B. Kendall (ed.), Coyote stories II, International Journal of American Linguistics-Native American Text Series, Monograph No. 6:56-70. The University of Chicago Press. 1983 "Some California Penutian morphological elements." International Journal ofAmerican Linguistics 49.4:400-412. Britsch, Susan 1980 Tachi: A syntactic sketch. [Unpublished California State University, Fresno.]

MA Thesis.

Collard, Thomas 1968 Yokuts grammar: Chukchansi. [Unpublished Dissertation. University of California, Berkeley.]

Ph.D.

Dixon, Roland B. and A. L. Kroeber 1919 "Linguistic families of California." University of California Publications in American Archaeology and Ethnology 16:47118. Berkeley and Los Angeles: University of California Press. Gamble, Geoffrey 1978 Wikchamni grammar. University of California Publications in Linguistics 89. Berkeley and Los Angeles: University of California Press. 1980 "How people got their hands." in: Martha B. Kendall (ed.), Coyote stories II, International Journal of American Linguistics-Native American Text Series, Monograph No. 6:53-55. The University of Chicago Press. 56-70. 1988 "Reconstructed Yokuts pronouns." Diachronica V: 1 /2.59-71. 1989 "Spanish loans in Wikchamni", in Mary Ritchie Key and Henry M. Hoenigswald (eds.), General and Amerindian Ethnolinguistics: In Remembrance of Stanley Newman. Berlin and New York: Mouton de Gruyter.

References

107

Gayton, A. H. and Stanley S. Newman 1940 Yokuts and Western Mono myths. Anthropological Records 5:1. Berkeley and Los Angeles: University of California Press. Harrington, J. P. 1927 Contributions to the ethnology of the mission irtdians of California. Formerly Bureau of American Ethnology Ms. 2973, now part of Mills 1985. [1985] [Reprinted in: Mills 1985] Kroeber, Alfred L. 1907a "The Yokuts language of south central California." University of California Publications in American Archaeology and Ethnology 2:165-378. Berkeley and Los Angeles: University of California Press. 1907b "Indian myths of south central California." University of California Publications in American Archaeology and Ethnology 4:167-378. Berkeley and Los Angeles: University of California Press. 1963 Yokuts dialect survey. Anthropological Records 11:3. Berkeley and Los Angeles: University of California Press. Latta, F. F. 1936 California indian folklore: as told to F. F. Latta. Edited and Published by F. F. Latta: Shatter, California. Mills, Elaine L. 1985 "Yokuts." In: The Papers of John P. Harrington in the Smithsonian Institution, 1907-1957. Volume 2: Northern and Central California, pp. 141-160. Microfilm Reels, Part II, 089-101. New York: Kraus International Publications. Newman, Stanley S. 1944 Yokuts language of California. VFPA Number 2. New York: Viking Fund Publications in Anthropology. Silverstein, Michael 1975 "On two California Penutian roots for two." International Journal ofAmerican Linguistics 45:187-205. 108

Yokuts Texts

Whistler, Kenneth and Victor Golla 1986 "Proto-yokuts reconsidered." International American Linguistics 52:327-358.

Journal

of