Chapter II: Part 2

Every man who took a young woman for his wife had to buy her. Young women were considered by their parents as personal chattels, subject to sale to the highest suitable bidder, and the payment of the price constituted the main part of the marriage ceremony. The wife was then the personal property of the husband, which he might sell or gamble away if he wished; but such instances were said to be very rare. In case negotiations for a marriage fell through, the preliminary payments were scrupulously returned to the rejected suitor by the parents.

Even a widow, independent of control in the matter of marriage, if she consented to become a man's wife, received some compensation herself from her intended husband.

It is said that in their marital relations they were as a rule strictly faithful to each other. If the woman was found to be guilty of unfaithfulness to her husband, the penalty was death. Such a thing as a man whipping or beating his wife was never known. Whipping under any circumstances was considered a more humiliating and disgraceful punishment than death.

Even in the management of children, whipping was never resorted to as punishment for disobedience. In fact, children were always treated in such a kind, patient, loving manner, that disobedience was a fault rarely known. The pre-natal maternal influence, and subsequent treatment after birth, were such that they were naturally patient and readily submissive to kind parental control.

In recent years, under the influence and examples often seen in what is called civilized life, Indian husbands have been known to beat their wives, and mothers to whip their children.

MEDICINE MEN.

At the time of the settlement of California by the whites, every Indian tribe had its professional doctors or medicine men, who also acted as religious leaders. They were the confidential counselors of the chiefs and head-men of the tribes, and had great influence and control over the people. They claimed to be spiritual mediums, and to have communication with the departed spirits of some of their old and most revered chieftains and dear friends, now in a much more happy condition than when here in earthly life. They were thought to be endowed with supernatural powers, not only in curing all diseases (except those due to old age), but also in making a well person sick at their pleasure, even at a distance; but when their sorcery failed to work on their white enemies and exterminate them, they lost the confidence of their followers to a large extent.

With the invasion of the white settlers came forced changes in their old customs and manner of living, and a new variety of epidemic and other diseases. When a doctor failed to cure these diseases, and several deaths occurred in quick succession in a camp, they believed the doctor was under the control of some evil spirit, and killed him.

After the Indians were given their freedom from the reservations in 1855, the old ones, subdued and broken-hearted, sickened and died very fast, and most of the men doctors were killed off in a few years. There are none known who now attempt to act in that capacity.

There are still some women doctors who continue to practice the magic art, but as there are now but very few Indians, there is not so much sickness, and very few deaths in a year, so that the doctors very rarely forfeit their lives by many of their patients dying in quick succession.

Their most common mode of treatment in cases of sickness was to scarify the painful locality with the sharp edge of a piece of obsidian, and suck out the blood with the mouth. In cases of headache, the forehead was operated on; in a case of colic the abdomen was treated in the same way, as were also all painful swellings on any part of the body.

The grand object of the doctor was to make the patient and family firmly believe that his course of treatment was removing the cause of the sickness. To aid in strengthening this belief, after diagnosing the case, and before commencing operations, he would quietly retire for a short time, ostensibly to get under the influence of the divine healing spirit, but in reality to fill his mouth with several small articles, such as bits of wood or stone; he was then ready to commence treatment. After sucking and spitting pure blood a few times, he began to spit out with the blood, one after another, the things he had in his mouth, at the sight of which all the attendants would join in a chorus of grunts of astonishment, and the doctor would pretend to be very much nauseated. In most ordinary cases two or three treatments effected a cure.

The doctors also made use of certain rare medicinal plants in treating some diseases. The Indian women have great faith in charms made of the pungent roots of some rare plants from the high mountain ranges, which they wear on strings around their necks, or on a string of beads, to protect them from sickness.

In cases of malignant sores or ulcers on any part of the body, the doctors treated them by applying dirt or earth, and in warm weather would excavate a place in the ground and put the patient in it, either in a sitting or recumbent position, as the nature of the case required, and cover the affected part with earth for several hours, daily. Sometimes, by this mode of treatment, wonderful cures were made.

In all cases, if a doctor failed to cure a disease, and the patient died, he was obliged to refund to the relatives any fee which he had received for his services.

DISPOSING OF THE DEAD.

In the early days of the settlement of California, it seemed to be the universal custom of the Indians along the foothills of the Sierra Nevada range of mountains to burn the bodies of their dead.

A suitable pile of readily combustible wood was prepared. The body was taken charge of by persons chosen to perform the last sacred rites, and firmly bound in skins or blankets, and then placed upon the funeral pyre, with all the personal effects of the deceased, together with numerous votive offerings from friends and relatives. The chief mourners of the occasion seemed to take but little active part in the ceremonies. When all was ready, one of the assistants would light the fire, and the terrible, wailing, mournful cry would commence, and the professional chanters, with peculiar sidling movements and frantic gestures, would circle round and round about the burning pile. Occasionally, on arriving at the northwest corner of the pile, they would stop, and, pointing to the West, would end a crying refrain by exclaiming "_Him-i-la´-ha!_" When these became exhausted, others would step in and take their places, and thus keep up the mournful ceremony until the whole pile was consumed.

After the pile had cooled, the charred bones and ashes were gathered up, a few pieces of bone selected, and the remainder buried. Of the pieces retained, some would be sent to distant relatives, and the others pounded to a fine powder, then mixed with pine pitch and plastered on the faces of the nearest female relatives as a badge of mourning, to be kept there until it naturally wore off. Every Indian camp used to have some of these hideous looking old women in it in the "early days."

One principal reason for burning the bodies of the dead was the belief that there is an evil spirit, waiting and watching for the animating spirit or soul to leave the body, that he may get it to take to his own world of darkness and misery. By burning the perishable body they thought that the immortal soul would be more quickly released and set free to speed to the happy spirit world in the _El-o´-win_, or far distant West, while with their loud, wailing cries the evil spirit was kept away.

The young women take great care of their long, shiny, black hair, of which they all feel very proud, as adding much to their personal beauty, and they seldom have it cut before marriage. But upon the death of a husband the wife has her hair all cut off and burned with his body, so that he may still have it in his future spirit home, to love and caress as a memento of his living earth-wife.

These Indians believe that everything on earth, both natural and artificial, is endowed with an immortal spirit, which is indestructible, and that whatever personal property or precious gifts are burned, either with the body or in later years for the departed friend's benefit, will be received and made use of in the spirit world. In recent years the Yosemites and other remnants of tribes closely associated with them, have adopted the custom of the white people, and bury their dead. The fine, expensive blankets, and most beautifully worked baskets, which have been kept sacredly in hiding for many years, to be buried with the owner, are now cut into small fragments before being deposited in the ground, for fear some white person will desecrate the grave by digging them up and carrying them away.

There are no people in the world who more reverence for their dead, or hold memory more sacred, than these so-called "Digger" Indians. After being released from the reservations they kept themselves in abject poverty for many sacrificing their best blankets, baskets and clothing in the devouring flames of a fire kindled for that purpose, when holding their annual mourning festivals in memory of their dead friends.

RELIGIOUS BELIEFS.

The old Indians are all very reticent regarding their religious beliefs. They hold them too sacred to be exposed to possible ridicule, and it is therefore very difficult to get information from them by direct questions.

They seem, however, to have a vague, indistinct belief or tradition that their original ancestors, in the long forgotten past, dwelt in a better and much more desirable country than this, in the _El-o´-win_, or distant West, and that by some misfortune or great calamity they were separated from that nappy land, and became wanderers in this part of the world. They also believe that the spirits of all good Indians will be permitted, after death, to go back to that happy country of their ancestors' origin; but that the spirits of bad Indians have to serve another earth life in the form of a grizzly bear, as a punishment for their former crimes. Hence, no Indians ever eat bear meat if they know it.

All the old Indians are spiritualists, and very superstitious in their religious beliefs. One special tenet is that if one of their relatives or friends has been murdered, he will not receive them on terms of friendship in the spirit world unless they revenge his death, by either killing the murderer or some one of the same blood. This belief sometimes results in an entirely innocent person being put to death.

They all have a great fear of evil spirits, which they believe have the power to do them much harm and defeat their undertakings. They also have a fairly distinct idea of a Diety or Great Spirit, who never does them any harm, and whose home is in the happy land of their ancestors in the West.

Chapter Six

NATIVE INDUSTRIES.

The Yosemites and other kindred or adjacent tribes have been branded as "Diggers," and are generally thought to be the lowest class of Indians in America, but in some lines of artistic work they excelled all other tribes. For example, their basketry work, for domestic and sacred purposes, and their bows and arrows, were of very superior workmanship and fine finish.

BASKETRY AND BEAD WORK.

Many years ago the chief industry of the Indian women, aside from their other domestic duties, was the making of baskets. They made a great variety of shapes and sizes for their common use, and also many of a more artistic design and finer finish for the sacred purpose of being burned or buried with their bodies, or that of some relative or dear friend, after death. The baskets devoted to this special purpose are the finest made, but are very seldom seen by any white person, and are not for sale at any price. This finest style of work seems to have been made a specialty by certain of the most artistic workers in each tribe.

At the present time, in their more modern style of living, they do not require so many baskets, and the industry of making them is fast on the decline. Some of the old women, however, still continue to make such as are required for their own use, and a few others for sale.

Most of the ornamental figures and designs worked into the finest basketry are symbolical in character, and of so ancient an origin that Indians of the present day do not know what many of them are intended to represent. They have simply been copied from time immemorial, with the idea that they were necessary for the complete finish and beauty of the article made.

In recent years they sometimes make use of more modern styles of ornamentation, which they see in print.

Many of the young women are now giving their attention to making fancy bead work, in the form of ornamental belts and hat-bands, but this is an industry of very modern origin. Some of them are employed by white people to do laundry and other work, and any labor of this kind pays them better than making baskets for sale. Forty years ago a finely made basket could have been bought for less than ten dollars. At present, if the time spent in getting and preparing the necessary materials, and in working them into the basket, were paid for at the same rate per day that a young woman receives for doing washing in the hotel laundry, or for private families, it would amount to over one hundred dollars.

Most of the baskets made for domestic use are so closely woven that they are practically water-tight, and are used for cooking and similar purposes. Over on the eastern side of the Sierra Nevada Mountains, near the dry, desert country, the Indians make some of their baskets in the form of jugs of various sizes. These are smeared over with a pitch composition, which renders them perfectly water-tight, and they are used for carrying water when traveling over those desolate, sandy wastes.

BOWS AND ARROWS.

The Indian men showed no less ingenuity artistic skill in their special lines of work than the women, especially in manufacture of their bows and arrows, in the making of fish lines and coarser twine out of the soft, flexible bark of the milkweed (_Asclepias speciosa_), and in making other useful implements and utensils with the very limited means at their disposal.

Their bows were made of a branch of the incense cedar (_Libocedrus decurrens_), or of the California nutmeg (_Tumion Californicum [Torreya])_, made flat on the outer side, and rounded smooth on the inner or concave side when the bow is strung for use. The flat, outer side was covered with sinew, usually that from the leg of a deer, steeped in hot water until it became soft and glutinous, and then laid evenly and smoothly over the wood, and so shaped at the ends as to hold the string in place. When thoroughly dry the sinew contracted, so that the bow when not strung was concave on the outer side.

When not in use the bow was always left unstrung. To string it for use, it was necessary in cold weather to warm it, thus making it more elastic and easily bent. The best strings were also made of sinew, or of pax-wax cartilage, for their finest bows.

The arrows were made of reeds and various kinds of wood, including the syringa (_Philadelphus Lewisii_) and a small shrub or tree which the Indians called _Le-ham´-i-tee,_ or arrow-wood, and which grew quite plentifully in what is now known as Indian Canyon, near the Yosemite Falls.

The finest arrows were furnished with points made of obsidian, or volcanic glass, which was obtained in the vicinity of Mono Lake on the eastern side of the Sierras. It required great care and delicate skill to work this brittle material into the fine sharp points, and the making of them seemed to be a special business or trade with some of the old men. Arrows furnished with these points were only used in hunting large game, or in hostile combat with enemies; for common use, in hunting small game, the hard wooden arrow was merely sharpened to a point.

The butt, or end used on the string, was furnished with three or four short strips of feathers taken from a hawk's wing, and fastened on lengthwise. These strips of feathers are supposed to aid in the more accurate flight of the arrow when shot from the bow.

When out on a hunt the Indian carried his bow strung ready for use, and his bundle of assorted arrows in a quiver made of the skin of a small fox, wild-cat or fisher, hung conveniently over his shoulder.

These primitive weapons, which were in universal use by the Yosemite Indians fifty years ago, are now never seen except in some collection of Indian relics and curios.

Other articles manufactured by these tribes were stone hammers, and also others made from the points of deer horns mounted on wooden handles, which they used in delicately chipping the brittle obsidian in forming arrowheads. Rude musical instruments, principally drums and flageolets, were also made.

Chapter Seven.

MYTHS AND LEGENDS.

The Indians of the Yosemite Valley and vicinity have a great fund of mythological lore, which has been handed down verbally from generation to generation for hundreds of years, but they are very reluctant to speak of these legends to white people, and it is extremely difficult to get reliable information on the subject. Moreover, the Indians most familiar with them have not a sufficient knowledge of the English language to be able to express their ideas clearly.

Many Yosemite legends have been published at different times and in various forms, and it is probable that most of them have had at least a foundation in real Indian myths, but many are obviously fanciful in some particulars, and it is impossible to tell how much is of Indian origin and how much is due to poetic embellishment. When asked about some of these legends, many years ago, one of the old Yosemite Indians remarked contemptuously, "White man too much lie."

On the other hand, red men as well as white men are sometimes given to romancing, and I have known of cases where "legends" would be manufactured on the spur of the moment by some young Indian to satisfy an importunate and credulous questioner, to the keen but suppressed amusement of other Indians present.

It will therefore be seen that this subject is surrounded with some difficulty, and it must not be understood that the legends here given are vouched for as of wholly Indian origin. Some of them, notably those of the Tul-tok´-a-na and the second legend of Tis-sa´-ack, have been accepted by eminent ethnologists, and are believed to be purely aboriginal, while others have doubtless been somewhat idealized in translation and in the course of numerous repetitions.

The legend of To-tau-kon-nu´-la and Tis-sa´-ack is made up of fragments of mythological lore obtained from a number of old Indians at various times during the past fifty years. It varies somewhat from other legends which have been published regarding these same characters, but it is well known that the Indians living in Yosemite in recent years are of mixed tribal origin and do not all agree as to the traditional history of the region, nor the names of the prominent scenic features, nor even of the Valley itself. And this largely accounts for the fact that some of the legends do not harmonize with each other in details or in sentiment. All of them, however, are picturesque, and they certainly give an added interest to the natural beauties and wonders with which they are associated.

LEGEND OF TO-TAU-KON-NU´-LA AND TIS-SA´-ACK.

Innumerable moons and snows have passed since the Great Spirit guided a little band of his favorite children into the beautiful vale of Ah-wah´-nee [Yosemite Valley], and bid them stop and rest from their long and weary wanderings, which had lasted ever since they had been separated by the great waters from the happy land of their forefathers in the far distant _El-o´-win_ (West).

Here they found food in abundance for all. The rivers gave them plenty of _la-pe´-si_ (trout). They found in the meadows sweet _ha´-ker_ (clover), and sour _yu-yu-yu-mah_ (oxalis) for spring medicine, and sweet _toon´-gy_ and other edible roots in abundance. The trees and bushes yielded acorns, pine nuts, fruits and berries. In the forests were herds of _he´-ker_ (deer) and other animals, which gave meat for food and skins for clothing and beds. And here they lived and multiplied, and, as instructed by their medicine men, worshipped the Great Spirit which gave them life, and the sun which warmed and made them happy.

They also kept in memory the happy land of their forefathers. The story was told by the old people to the young, and they again told it to their children from generation to generation, and they all believed that after death their spirits would return to dwell forever in that distant country.

They prospered and built other towns outside of Ah-wah´-nee, and became a great nation. They learned wisdom by experience and by observing how the Great Spirit taught the animals and insects to live, and they believed that their children could absorb the cunning of the wild creatures. And so the young son of their chieftain was made to sleep in the skins of the beaver and coyote, that he might grow wise in building, and keen of scent in following game. On some days he was fed with _la-pe´-si_ that he might become a good swimmer, and on other days the eggs of the great _to-tau´-kon_ (crane) were his food, that he might grow tall and keen of sight, and have a clear, ringing voice. He was also fed on the flesh of the _he´-ker_ that he might be fleet of foot, and on that of the great _yo-sem´-i-te_ (grizzly bear) to make him powerful in combat.

And the little boy grew up and became a great and wise chieftain, and he was also a rain wizard, and brought timely rains for the crops.

As was the custom in giving names to all Indians, his name was changed from time to time, as his character developed, until he was called Choo´-too-se-ka´, meaning the Supreme Good. His grand _o-chum_ (house) was built at the base of the great rock called To-tau-kon-nu´-la [El Capitan], because the great _to-tau´-kons_ made their nests and raised their young in a meadow at its summit, and their loud ringing cries resounded over the whole Valley.

As the moons and snows passed, this great rock and all the great rocky walls around the Valley grew in height, and the hills became high mountains.

After a time Choo´-too-se-ka´ built himself a great palace _o´-chum_ on the summit of the rock To-tau-kon-nu´-la, and had his great chair of state a little west of his palace, where on all festival occasions he could overlook and talk to the great multitude below; and the remains of this chair are still to be seen.

Choo´-too-se-ka´ was then named To-tau-kon-nu´-la, because he had built his _o´-chum_ on the summit of the great rock and taken the place of the _to-tau´-kons_. He had no wife, but all the women served him in his domestic needs, as he was their great chief, and his wishes were paramount. The many valuable donations which he received from his people at the great annual festivals made him wealthy beyond all personal wants, and he gave freely to the needy.

One day, while standing on the top of the great dome [Sentinel Dome] above the south wall of the Valley, watching the great herds of deer, he saw some strange people approaching, bearing heavy burdens. They were fairer of skin, and their clothing was different from that of his people, and when they drew near he asked them who they were and whence they came.

And a woman replied, "I am Tis-sa´-ack, and these are some of my people. We come from _cat´-tan chu´-much_ (far South). I have heard of your great wisdom and goodness, and have come to see you and your people. We bring you presents of many fine baskets, and beads of many colors, as tokens of our friendship. When we have rested and seen your people and beautiful valley we will return to our home."

To-tau-kon-nu´-la was much pleased with his fair visitor, and built a large _o´-chum_ for her and her companions on the summit of the great dome at the east end of the Valley [Half Dome], and this dome still retains her name.

And she tarried there and taught the women of Ah-wah´-nee how to make the beautiful baskets which they still make at the present day; and To-tau-kon-nu´-la visited her daily, and became charmed with her loveliness, and wanted her to remain and be his wife, but she denied him, saying, "I must return to my people," and, when he still persisted, she left her _o´-chum_ in the night and was never seen again. And the love-stricken chieftain forgot his people, and went in search of her, and they waited many moons for his return and mourned his long absence, but they never saw him more.

This was the beginning of a series of calamities which nearly destroyed the great tribe of Ah-wah-nee´-chees. First a great drouth prevailed, and the crops failed, and the streams of water dried up. The deer went wild and wandered away. Then a dark cloud of smoke arose in the East and obscured the sun, so that it gave no heat, and many of the people perished from cold and hunger. Then the earth shook terribly and groaned with great pain, and enormous rocks fell from the walls around Ah-wah´-nee. The great dome called Tis-sa´-ack was burst asunder, and half of it fell into the Valley. A fire burst out of the earth in the East, and the _ca´-lah_ (snow) on the sky mountains was changed to water, which flowed down and formed the Lake Ah-wei´-yah [Mirror Lake]. And all the streams were filled to overflowing, and still the waters rose, and there was a great flood, so that a large part of the Valley became a lake, and many persons were drowned.

After a time the Great Spirit took pity on his children, and the dark cloud of smoke disappeared, the sun warmed the Valley again into new life, and the few people who were left had plenty of food once more.

Many moons afterwards there appeared on the face of the great rock To-tau-kon-nu´-la the figure of a man in a flowing robe, and with one hand extended toward the West, in which direction he appears to be traveling. This figure was interpreted to be the picture of the great lost Chieftain, indicating that he had gone to the "happy hunting grounds" of his ancestors, and it is looked upon with great veneration and awe by the few Indians still living in Yosemite. At about the same time the face of the beautiful Tis-sa´-ack appeared on the great flat side of the dome which bears her name, and the Indians recognized her by the way in which her dark hair was cut straight across her forehead and fell down at the sides, which was then considered among the Yosemites as the acme of feminine beauty, and is so regarded to this day.

ANOTHER LEGEND OF TIS-SA´-ACK.

Tis-sa´-ack and her husband traveled from a far-off country, and entered the Valley footsore and weary. She walked ahead, carrying a great conical burden-basket, which was supported by a band across her forehead, and was filled with many things. He followed after, carrying a rude staff in his hand and a roll of woven skin blankets over his shoulder. They had come across the mountains and were very thirsty, and they hurried to reach the Valley, where they knew there was water. The woman was still far in advance when she reached the Lake Ah-wei´-yah [Mirror Lake], and she dipped up the water in her basket and drank long and deep. She was so thirsty that she even drank up all the water in the lake and drained it dry before her husband arrived. And because the lake was dry there came a terrible drouth in the Valley, and the soil was dried up and nothing grew.

And the husband was much displeased because the woman had drunk up all the water and left none for him, and he became so angry that he forgot the customs of his people and beat the woman with his staff. She ran away from him, but he followed her and beat her yet more. And she wept, and in her anger she turned and reviled her husband, and threw her basket at him. And while they were in this attitude, one facing the other, they were turned into stone for their wickedness, and there they still retain. The upturned basket lies beside the husband, where the woman threw it, and the woman's face is tear stained with long dark lines trailing down.

Half-Dome is the woman Tis-sa´-ack and North Dome is her husband, while beside the latter is a smaller dome which is still called Basket Dome to this day.

LEGEND OF THE GRIZZLY BEAR.

The significance and derivation of the name "Yosemite," as given by old Tenei´-ya, chief of the tribe, have been explained in another chapter, but there is also a legendary account of its origin, which may be of interest.

Long, long ago, when the remote ancestors of the Yosemite Indians dwelt peacefully in the valley called Ah-wah´-nee [Yosemite Valley], one of the stalwart young braves of the tribe went early one morning to spear some fish in the lake Ah-wei´-yah [Mirror Lake]. Before reaching his destination he was confronted by a huge grizzly bear, who appeared from behind one of the enormous boulders in that vicinity, and savagely disputed his passage.

Being attacked in this unexpected manner, the Indian defended himself to the best of his ability, using for the purpose the dead limb of a tree which was near at hand, and, after a long and furious struggle, in which he was badly wounded, he at length succeeded in killing the bear.

His exploit was considered so remarkable by the rest of the tribe that they called him Yo-sem´-i-te (meaning a full-grown grizzly bear), in honor of his achievement, and this name was transmitted to his children, and eventually to the whole tribe.

LEGEND OF THE TUL-TOK´-A-NA.

There were once two little boys living in the Valley of Ah-wah´-nee, who went down to the river to swim. When they had finished their bath they went on shore and lay down on a large boulder to dry themselves in the sun. While lying there they fell asleep, and slept so soundly that they never woke up again. Through many moons and many snows they slept, and while they slept the great rock [El Capitan] on which they lay was slowly rising, little by little, until it soon lifted them up out of sight, and their friends searched for them everywhere without success. Thus they were carried up into the blue sky, until they scraped their faces against the moon; and still they slept on.

Then all the animals assembled to bring down the little boys from the top of the great rock. Each animal sprang up the face of the rock as far as he could. The mouse could only spring a hand's breadth, the rat two hands' breadths, the raccoon a little more, and so on. The grizzly bear made a great leap up the wall, but fell back like all the others, without reaching the top. Finally came the lion, who jumped up farther than any of the others, but even he fell back and could not reach the top.

Then came the _tul-tok´-a-na,_ the insignificant measuring worm, who was despised by all the other creatures, and began to creep up the face of the rock. Step by step, little by little, he measured his way up until he was soon above the lion's jump, and still farther and farther, until presently he was out of sight; and still he crawled up and up, day and night, through many moons, and at length he reached the top, and took the little boys and brought them safely down to the ground. And therefore the rock was named for the measuring worm, and was called Tu-tok-a-nu´-la.

LEGEND OF GROUSE LAKE.

I will here relate a personal experience which occurred in September, 1857, while out with a large party of Indians on a deer hunt in the mountains.

One day, after a long tramp, I stopped to rest by the side of a small lake about eight miles from the present site of Wawona, and I then named it Grouse Lake on account of the great number of grouse found there. Very soon a party of Indians came along carrying some deer, and stopped on the opposite side of the lake to rest and get some water. Soon after they had started again for their camp I heard a distinct wailing cry, somewhat like the cry of a puppy when lost, and I thought the Indians must have left one of their young dogs behind.

When I joined the Indians in camp that night I inquired of them about the sound I had heard. They replied that it was not a dog--that a long time ago an Indian boy had been drowned in the lake, and that every time any one passed there he always cried after them, and that no one dared to go in the lake, for he would catch them by the legs and pull them down and they would, be drowned. I then concluded that it must have been some unseen water-fowl that made the cry, and at that time I thought that the Indians were trying to impose on my credulity, but I am now convinced that they fully believed the story they told me.

Po-ho´-no Lake, the headwaters of the Bridal Veil Creek, was also thought to be haunted by troubled spirits, which affected the stream clear down into the Yosemite Valley; and the Indians believed that an evil wind there had been the cause of some fatal accidents many years ago. The word Po-ho´-no means a puffing wind, and has also been translated "Evil Wind," on account of the superstition above referred to.

LEGEND OF THE LOST ARROW.

Tee-hee´-nay was a beautiful Ah-wah´-nee maiden, said to be the most beautiful of her tribe, and she was beloved by Kos-su´-kah, a strong and valiant young brave. Valuable presents had been made to the bride's parents, and they had given their consent to an early marriage, which was to be celebrated by a great feast.

To provide an abundance of venison and other meat for this banquet, Kos-su´-kah gathered together his young companions and went into the mountains in search of game. In order that Tee-hee´-nay might know of his welfare and the success of the hunt, it was agreed between the lovers that at sunset Kos-su´-kah should go to the high rock to the east of Cho´-lak [Yosemite Falls], and should shoot an arrow into the Valley, to which should be attached a number of grouse feathers corresponding to the number of deer that had fallen before the skill of the hunters.

At the time appointed Tee-hee´-nay went near the foot of the great cliff and waited, with her eyes raised to the towering rocks above, hoping with her keen sight to see the form of her lover outlined against the sky, but no form could she see, and no arrow fell into the Valley. As darkness gathered, gloomy forebodings took possession of her, and she climbed part way up the canyon called Le-ham´-i-tee [now known as Indian Canyon] because the arrow-wood grew there, and finally she stood at the very foot of the rocky wall which rose to dizzy heights above her, and there she waited through the long night.

With the first streak of dawn she bounded swiftly up the rough canyon, for she was fully convinced that some terrible fate had overtaken the brave Kos-su´-kah, and soon she stood upon the lofty summit [Yosemite Point], where she found her lover's footsteps leading towards the edge of the precipice. Drawing nearer she was startled to find that a portion of the cliff had given way, and, upon peering over the brink, what was her horror to discover the blood-stained and lifeless body of Kos-su´-kah lying on a rocky ledge far beneath.

Summoning assistance by means of a signal fire, which was seen from the Valley below, a rope was made of sapling tamaracks lashed firmly together with thongs from one of the deer that was to have furnished the marriage feast, and Tee-hee´-nay herself insisted on being lowered over the precipice to recover the body of her lover. This was at last successfully accomplished, and when his ghastly form lay once more upon the rocky summit, she threw herself on his bosom and gave way to passionate outburst of grief.

Finally she became quiet, but when they stooped to raise her they found that her spirit had fled to join the lost Kos-su´-kah and that the lovers were re-united in death!

The fateful arrow that was the cause of so much sorrow could never be found, and the Indians believe that it was taken away by the spirits of Kos-su´-kah and Tee-hee´-nay. In memory of them, and of this tragedy, the slender spire of rock [sometimes called "The Devil's Thumb"] that rises heavenward near the top of the cliff at this point is known among the Indians as Hum-mo´, or the Lost Arrow.

Appendix

HINTS TO YOSEMITE VISITORS.

Secure stage seats in advance.

Take only hand baggage, unless for a protracted visit. For a short trip, an outing suit and two or three waists, with a change for evening wear, will be found sufficient. The free baggage allowance on the stage lines is fifty pounds.

Men will find flannel or negligee shirts the most comfortable.

In April, May and June wear warm clothing and take heavy wraps. In July, August and September wear medium clothing, with light wraps. In October and November wear warm clothing, with heavy wraps. The nights are cool at all seasons.

Dusters are always advisable, and ladies should provide some light head covering to protect the hair from dust. Sun bonnets are frequently worn.

Short skirts are most convenient.

Divided skirts are proper for trail trips, as ladies are required to ride astride. Heavy denim for skirt and bloomers is very satisfactory. Such skirts can be hired in the Valley.

Waists of soft material and neutral shades are appropriate. Avoid white.

Something absolutely soft for neckwear will be found a great comfort, both by men and women.

Leggings, stout, comfortable shoes, and heavy, loose gloves, will be found very serviceable.

A soft felt hat is preferable to straw. One that will shade the eyes is best. A cloth traveling cap is the worst thing to wear.

Smoked glasses will sometimes save the wearer a headache.

Except in April, May and November, an umbrella is apt to be a useless encumbrance.

If the skin is sensitive, and one wishes to avoid painful sunburn, the use of a pure cream and soft cloth is preferable to water, and far more efficacious.

A week is the shortest time that should be allowed for a trip to Yosemite. Two weeks are better. The grandeur of the Valley cannot be fully appreciated in a few days. Those not accustomed to staging or mountain climbing should make some allowance in their itineraries for rest. Many visitors spoil their pleasure by getting too tired.

Take a little more money than you think will be needed. You may want to prolong your stay.

Hunting, or the possession of firearms, is not permitted in the Yosemite National Park. Fishing is allowed, and in June and July an expert angler is likely to be well rewarded. Rods and tackle may be hired in the Valley.

There is no hardship, risk or danger in any part of the Yosemite trip. Many old people and children visit the Valley without difficulty.

A knowledge of horsemanship is not needed for going on the trails. The most timid people make the trips with enjoyment. Some of the finest views can only be obtained in this way.

There is a laundry in the Valley.

There is a barber shop.

There is a post office, telegraph and express. There is a general store and places for the sale of photographs, curios and Indian work.

Treat the Indians with courtesy and consideration, if you expect similar treatment from them. Do not expect them to pose for you for nothing. They are asked to do it hundreds of times every summer, and are entitled to payment for their trouble.

Kodak films and plates can be obtained in the Valley.

Developing and printing are done in the Valley.

TAKE YOUR CAMERA.

OFFICIAL TABLE OF DISTANCES AND LIVERY CHARGES.

The following are the legal rates for transportation of tourists in and about the Yosemite Valley:

CARRIAGES.

FROM HOTELS OR PUBLIC E D ( R o M R o F
CAMPS, AND RETURN. s i R a f o a f o
t s o t r t u
i t u e F e e L r
m a n o e
a n d f u f s
t c o r o s
e e t r r
d r o t
i P r P h
p a a a
) r r n
t t
y y

Miles Each Each
Person Person
To Cascades, Yosemite and
Bridal Veil Falls 16.00 $1.50 $2.00

To Mirror Lake 5.82 1.00 1.00

To River View and Bridal Veil Falls 10.41 1.00 1.50

To New Inspiration Point 14.38 2.00 2.50

To Happy Isles 4.00 .50 1.00

To Yosemite Falls 3.00 .50 .75

SADDLE HORSES.

----------------------------+------------+---------------+-------------- FROM HOTELS OR PUBLIC | Estimated | Rate for | Rate for CAMPS, AND RETURN. | Distance | Party of | Party of Less | (Round | Four or More | Than Four | Trip) | | ----------------------------+------------+---------------+-------------- | Miles | Each Person | Each Person To Vernal and Nevada Falls | 10.90 | $ 2.50 | $ 3.00 To Yosemite Falls and Eagle | | | Peak | 13.18 | 3.00 | 3.00 To Glacier Point and | | | Sentinel Dome | 11.14 | 3.00 | 3.00 To Yosemite Point | 10.00 | 2.50 | 3.00 To Eagle Peak | 13.00 | 3.00 | 3.00 To Vernal and Nevada Falls | | | and Glacier Point | | | (Continuous Trip) | 19.22 | 4.00 | 5.00 To Glacier Point, Sentinel | | | Dome and Fissures | 14.00 | 3.50 | 3.75 To Old Inspiration Point | | | and Stanford Point | 16.00 | 4.00 | 4.00 To Vernal and Nevada Falls | | | and Cloud's Rest (Same Day) | 22.00 | 4.00 | 5.00 Charges for Guide | | | (Including Horse) | | | When Furnished | | Free | 3.00 ----------------------------+------------+---------------+----------

1. Trips other than those above specified shall be subject to special arrangements between the parties and the stables.

2. Any excess of the above rates, as well as any extortion, incivility, misrepresentation, or riding of unsafe animals, should be reported to the Superintendent's office.

3. All distances are estimated from the Superintendent's office.

SUPPLEMENTARY TABLE OF DISTANCES.

FROM SUPERINTENDENT'S OFFICE.

MILES Bridal Veil Falls 4 Yosemite Falls, base 3/4 Upper Yosemite Fall, base 2 3/4 Upper Yosemite Fall, top 4 1/4 Little Yosemite Valley 8 Glacier Point (short trail) 4 1/2 Glacier Point (via Nevada Falls) 14 1/2 Cascades 8

* * * * *

INTERPRETATION OF INDIAN NAMES.

The Indians had names for all the prominent features of the Yosemite Valley, and these have been variously translated (sometimes with considerable poetic license), and variously spelled. The translations given below are as literal as possible, without embellishment, and are believed to be fairly accurate. The spelling adopted is such as best indicates the pronunciation.

The English names, by which the falls and peaks are commonly known, bear no relation to the Indian names, but were bestowed by the soldiers of the Mariposa Battalion at the time the Valley was discovered. The appropriateness and good taste of most of them are due to Dr. L.H. Bunnell, the surgeon of the expedition.

AH-WAH´-NEE (original name of Yosemite Valley)--"Deep grassy valley."

YO-SEM´-I-TE--"Full-grown grizzly bear."

PO-HO´-NO (Bridal Veil)--"A puffing-wind."

LOI´-YA (The Sentinel)--"A signal station."

CHO´-LACK (Yosemite Falls)--"The falls."

CHO-KO´-NI (Royal Arches)--"Canopy of baby basket." Strictly speaking, this name applies only to a deep alcove near the top of this cliff.

YO-WEI´-YEE (Nevada)--"Twisting."

TO-TAU-KON-NU´-LA (El Capitan)--Named from the To-tau´-kons, or cranes, which used to make their nests in a meadow near the top of this rock.

KU-SO´-KO (Cathedral Rock)--Interpretation doubtful.

PU-SEE´-NA CHUCK´-AH (Cathedral Spires)--"Pu-see-na" means mouse or rat, and might possibly be applied to a squirrel. "Chuck-ah" is a store house or _cache_.

WAW-HAW´-KEE (Three Brothers)--"Falling rocks." Pom-pom-pa´-sus, usually given as the Indian name of the Three Brothers, is the name of a smaller rock immediately to the West.

WEI-YOW´ (Mt. Watkins)--"Juniper Mountain."

TO-KO´-YA (North Dome)--"The Basket."

TIS-SA´-ACK (Half Dome)--A character in Indian mythology.

MAH´-TA (Cap of Liberty)--Said to mean "Martyr Mountain."

PI-WEI´-ACK (Vernal Fall)--Said to mean "Sparkling water."

LE-HAM´-I-TEE (Indian Canyon)--"The place of the arrow-wood."

HUM-MO´ (Devil's Thumb)--"The Lost Arrow."

AH-WEI´-YA (Mirror Lake)--"Quiet Water."

TOO-LOO´-LO-WEI-ACK (Illillouette Fall)--Interpretation doubtful.

WAH´-WO-NAH--"Big Tree." (Now commonly spelled and pronounced Wa-wo´-na.)

HEIGHTS OF YOSEMITE'S WATER-FALLS.
FEET

Cascades 700 Bridal Veil 940 Ribbon 3,300 Sentinel 3,270 Yosemite (Upper 1,600 ft.; Lower 400 ft.) 2,634 Royal Arch 2,000 Vernal 350 Nevada 700 Illillouette 500

YOSEMITE'S PEAKS AND DOMES. WITH ALTITUDES ABOVE FLOOR OF VALLEY.

(The Valley Floor is about 4,000 feet above sea level.)

FEET

Inspiration Point 1,248 El Capitan 3,300 Cathedral Rock 2,678 Cathedral Spires 1,934 Royal Arches (span) 2,000 The Sentinel 3,100 Sentinel Dome 4,122 Three Brothers 3,900 Eagle Peak 3,900 Yosemite Point 3,220 Glacier Point 3,250 North Dome 3,725 Half Dome 5,000 Cap of Liberty. 3,062 Union Point 2,350 Cloud's Rest. 5,912 Mt. Starr King 5,100

NAMES OF INDIAN NUMERALS.

King-eet´ One O-tee´-cat Two Tul-o´-cat Three O-e´-sart Four Mo´-ho´´-cat Five Te´-mo´´-cat Six Te-tow´-ok Seven Cow-in´-tuk Eight El´-e´´-wok Nine Ne-ah´-jah Ten

Larger numbers are expressed by combinations of these numbers.

INDIAN WORDS IN COMMON USE.

Wat-too´ The Sun Co´-ma Moon He-a´-mah Day Cow-il´-la Night Tum-aw´-lin North Chu´-muck South He´-home East El-o´-win West Het-a-poo´-pa Cold Wool-tut´-tee Hat* Come´-haw Burn Chum´-haw Dead or Die Na´-win Up or Above Hoo´-ya Down or Below Wool-ar´-nee To Hunt or Look For Took´-hah To Kill E´-win Now Oo´-haw By and By Man´-nik More Ut´-tee Much Wa´-le-co Quick Now´-tah To Steal Nung´-hah Man O´-hock Woman Es-el´-lo Baby or Infant

*Transcriber's note: This appears to be a typographical error for "Hot." See "Central Sierra Miwok Dictionary with Texts" by L. S. Freeland and Sylvia M. Broadbent (Publications in Linguistics vol. XXIII, University of California Press, Berkeley, 1960).

NAMES OF THE INDIAN TRIBES PLACED ON THE FRESNO AND KINGS RIVER RESERVATIONS IN 1850 AND 1851.

Names of Tribes-- From--

Wil-tuk´-um-nees Tuolumne River Yo-sem´-i-tees Yosemite Valley Po-to-en´-sees and Noot´-choos Merced River Chow-chil´-lies Chowchilla Valley Me´-woos Fresno Valley Chook-chan´-cies Fresno and San Joaquin Rivers Ho-na´-ches San Joaquin River Pit-cal´-chees and Tal-an´-chees San Joaquin Valley Cas-was´-sees Fine Gold Gulch Wah-too´-kees, Wat´-chees, No´-to-no´-tose and We-mel´-chees Kings River Cow-il´-lees and Tel-um´-nees Four Creeks Woo´-wells and Tal´-chees Tule Lake