Chapter L: M. Holt, Yakima, Wash., July 16, 1920

Reclamation Service, Yakima, Wash.

Dear Sir:

I have received a notice (bill for money due) No. 1762 W1/2
SW1/4 and SE1/4 SW1/4 and SW1/4 SE1/4 35-11-17 and I was
investigating the number of my allotments and I have found. Well
my friend now my mistake (understanding) is this way. I am water
user on this Piute Ditch for 41 solid years before you enter
your water into this ditch without my consent and your ditch
tenders bother me from my own water, and I am wondering who must
be too damn white on your office, and he do not understand what
is on this earth Prior Riparian Rights to water. I am a man want
to do what is right, I am not waiting to beat some one in my
ranching business. That Mr. Holt you consider my talking to you
in this writing I am not crazy when I am writing this to you
today. I want to know who did put this assessment to me and
charging me $80.00. That ditch was constructed before the first
allotment was made to the Indians, and am I mistaken in my mind
to be a man holder of that water as a man to have a Prior
Riparian Rights to my water on these two allotments, which your
employees has a charge to me. Do you think you will make me to
pay you for my own water? Do you think you have a right to
grabble my Prior Riparian Rights? Now here is the question, is
your power right to crush me down as you see fit? I do not want
to be too damn smart, I know where you build or constructed
ditches with government funds, you have sole rights to put the
assessment charges to lands and I am willing to pay, but where I
am using this water for 41 years do not think you have founded
the Indian ditch that is owned by the dead Indians. Look out
man! The earth and water are all time here but me I am not all
time here. Like my little son which you have seen time you was
to my house. The little boy was buried yesterday at 1 o'clock P.
M. and every one of us to die, and we of course every one of us
want is money. But let us see where we are at, some times yet I
will call to your office when I am in town. Well the earth and
water before I was born, and next is me before your Reclamation
Service came. Do not be too white and too Damn Smart. Recognize
my being first water user along this Piute Ditch. When James H.
Wilbur being Agent and when he left he was shaking my hands and
he was talking to me good bye and he told me at that time "take
care the Ditch it is yours my boy, he said to me this that Ditch
was built for the Piutes, but the Piutes ran away, and now is
yours, that water will give you money and support for your
living," and so from that time we use that Ditch and water, and
do you rather let us have the litigation of the Injunction Suit?
I am no Renter of them two Allotments, I am the owner of the
land and the water for 41 years. I am not writing a foolish
talk. I mean business, I am of course a Red man and by being is
Same and the Rest have and I will die same. No difference I am
talking about my Rights.

Very truly your friend,

LOUIS MANN, R. 4, Box 233.

* * * * *

Yakima, Wash., July 22, 1920.

Dear McWhorter My white Brother: I am not feeling good yet. I
cannot forget my Dearest Child in my poor Family, one that was
loved by all in my family, and it will take some time to get
over this Lamentations over the loss of the beloved Dearest Son.
I know that I am to Die yet myself but I cannot help this my
dearest white brother. We all of course have to Die on this
Earth, and if honest on this earth we may meet our loved one
gone before us. well brother I was over to see F. J. MAPES to my
old ranch yesterday, and I have seen my Irrigation water none on
my head gate, and I am wondering could any man on this face of
the Earth Irrigate 80 acres with one inch by 18 inches of water,
now they have Done me Dirtiest Trick them Reclamation Service
outfit. I Don't give A Damn who ever is in this Service all of
course they come from the old world where white people are
Starving, this is my understanding from the papers I read. Now
If I was Sleeping Indian I would Loose all my crops over there
all of it, but as my Neighbors carry water through my Premises
and if my hired man maybe to steal water this our own water, and
this awful shame way of using Reclamation Service Tricks, To
CIVILIZE me. Oh What A white mans Rulings. Very soon he will run
me Down, and what is the Right way to bringing me to
Citizenship? learn me First To steal? which I never like it in
my life, well brother No man can Civilize me this way, bad
whites are combined to run Down Indians like a Wolf Runs Down
deer when wolf is awful hungry, I have been Studying these
things, and one of my Neighbor crops went to hell there
adjoining my place, that is Mr GUY HOWARD he is an Injun man. I
wish you would make a trip with me there and see that GUY
HOWARDS Crops, and have it taken a Picture, what a Damn Nice
piece of the work the Reclamation Service done with this Injun,
Starve the mans crops because no money in advance, while the
Reclamation Service Committed a crime enter their water into our
Ditch without our Consent. Piute Ditch was build with Indian
money for the Piute Indians who were brought here from Malhiuer
from Oregon by the Agent JAMES H. WILBUR, and with help by some
of our Yakima Indians with Teams and wagons. I have forgotten
now, may be old man Peter Klickitat was in that trip, well
brother may be to Damn white Rullers in this Reclamation
Service, and to Dirty heart Tricks with this Service, this
Government is Polished with Black when Such Water Lords are in
this Service, now brother If you had time to go with me over
this coming Sunday, you would come to my place in the first car
that comes out in the morning, and we would start out from my
place with a hack drive over there and back in the evening.

I am yours very Truly Brother

LOUIS MANN.

* * * * *

Author of COGEWEA, an Unpublished Manuscript Romance of the Great
Montana Cattle Range

Photo and Copyright by J. W. Langdon, 1915]

* * * * *

=Howlin' Wolf=: "What is this 'Lo Business' engaged in by Recbe-Brown of the Forked Tongue? he whose 'medicine' started with a sudden blaze; he who can rob the 'Nation's Wards' without hindrance; he who takes from the widow and orphan their last wampum bead, their last bite of grub; he who clouds the head of the Injun with fire water and then steals his only blanket and shirt, leaving him naked before his tribe.

"Who is this Miller of the Wampum Lodge? this Miller who grinds the ignorant Injun instead of grain for bread; he who once tallied at the Agency but now counts wampum for a Banker of his own kind.

"Who is this Ain't Worthy, the Oily? he who sells his chu-chu wagon, Double Price to the foolish Yakimas. Who are these men without shame or honor?"

* * * * *

=Growlin' Bear=: "This Lo(est) Business engaged in by he of the Forked Tongue and he of the Wampum Lodge, is cheatin' the Injun, stealin' his land and water. They are the =Lal-a-wish=: the wolves tearin' and rendin', robbin' and thievin' despoilin' unhindered alike the ignorant, drunken brave and the toil-worn widow, takin' the last piece of jerk from the orphaned papoose. Want and misery! hunger and nakedness stalks the trail of their making.

"Ain't-Worth-a-Dam, the Oily, is a coyote from the trap-pen sneakin' in the wake of Forked Tongue and Grindin' Miller, watchin' their signalin' to jump the last bone left their victim Lo.

"How this done? Growlin' Bear don't know; Injun don't know. Maybe Injun Bureau know, Maybe Agency know! Maybe Deacon Lawyer the Dirty of Yakima can tell. Blind talk-wire from Washington, D. C.--Yakima--Toppenish--everywhere. =Christian Shooyahpo= too crooked-smart for Pagan Injun. Ugh! the smell is bad."

* * * * *

A certain Deacon Attorney who is making it possible for an unscrupulous sales agent to collect from the ignorant, childish minded Yakimas the robber commission of $500 above the regular set price of an automobile, should have been a chemist. He is such a good "mixer;" prayin' and thievin', thievin' and prayin'; stirrin' all in the same bowl. Thankful to Providence for providin' this easy channel of wealth wherein the shekels may be garnered, this forked tongued double talented Deacon, who like a buckwheat grain presents a face from whatever angle viewed, pays to the Lord a regular tithe. Doubtless this is perfectly legitimate and right, else it would not be tolerated by the Church, but it occurs to some of the worldly minded that it is not accordin' to the traditional narrow and straight path. "Growlin' Bear" is of the opinion that if the white man's God is partner to such a deal, He had better keep His own books and be on the lookout in the final roundup, or the Deacon Lawyer will sure "slick ear" on Him. But then "Growlin' Bear," primitive and uneducated, still sticks to his breech clout and moccasins. He is not supposed to understand the higher civilization. What is an Injun for if not to be skinned by the "superior" race?

* * * * *

Last winter three young girls deserted from the Yakima Agency school. Two of them reached home, the other one, whose parents resided in a distant part of the Reservation, died near White Swan from cold and exposure. No adequate attempt, it is alleged, was made by the Agency to locate the runaways, and the parents of the missing child supposed her to be at the school. Two weeks later her body was found with eyes picked out by the magpies. Was there an investigation?--an inquest? If so who ever heard of it? The story leaked out through Indian channels alone. Indian Agency efficiency and care! Indian Bureauism! One dead Injun child and the carrion birds the fatter for their feast.

* * * * *

If the "incompetent" Indian has it tough in this life where he is so well cared (?) for by the Bureau, can his condition be imagined in the Happy Beyond?--a land void of both Injun Agents and fleas.

* * * * *

An interesting, though pathetic scene was enacted in the Superior Court in Yakima recently. Sahpamequick Twatentush, a young Indian was on trial for his life for killing Sheowit a "bad" medicine man who had cast a death spell over his infant boy. Advised by two medicine women, who had been summoned to treat the child, that they could render no aid unless the man remove his evil spell, the distressed father rode twenty miles horseback to entreat Sheowit to come to the rescue. The medicine man refused, and according to the testimony of an eye witness, and that of the accused himself, he mocked at the sorrow of the father, stating that he had sent an evil spirit into his child's body and that it would die. He angrily exclaimed: "I am a strong man! I want to kill somebody all the time! I have killed your child and I will kill you!" With this he drew a hatchet from beneath his blanket and made an attempt to strike the young man; who dodged and backed away. The enraged medicine man followed him, striking once or twice with the hatchet. It was then that the Indian drew his pistol and killed his assailant. The medicine man was of bad repute, having killed two or more men. For one of the crimes he had served a term in the penitentiary. During the trial, many interesting points concerning the philosophy of the Yakimas were brought to light. It is needless to say that the sympathy of the public was with the defendant, who sat stoical during the trial in full tribal costume. It took the jury but ten minutes to bring in a verdict of not guilty. Barring self defense, the young man in taking the life of Sheowit, had but followed an ancient law of his tribe. It was suggested, by one who attended the trial, that it might serve a good purpose could this unwritten Yakima tamanwit be enforced against some of the quack M. D.s among the whites.

* * * * *

As a side light on the prevailing belief in the powers of the medicine man, the following communication is given.

Mr. L. V. McWhorter, July 10, 1920.

My White Brother:

In God's will I was to live on this earth for a short time and I
am about to lose my nice little son, Senator Leo. He is having
awful time talking, repeating the words of the Indian Doctors
and this matter nearly set me crazy, and if it was not for my
religion I would take my gun and kill the bad Indian Doctors,
but my Great God is on my side and he shall save my little boy's
soul, but of course, the body will be buried to rot and decay
and that my religion tell me this: Thou shall not kill, and I
tried my best to save him, but white man doctor can not cure the
boy because the boy had Indian doctor sick to which white man
has no belief, but this is true as you understand Indian ways.
Old Man Tom is a bad one. He killed my mother-in-law and one
little child for me. I can not do no further to reach a cure for
my little dear son. I had Priest there yesterday giving the
little boy blessing and extreme unctions so the boy will die
holy. The Indian doctors are killing us right and left this day.
This is no lie and I do not know how long the little son live
and he will go. He get some times unconscious and this is all my
brother.

The sick child died four days later.

* * * * *

The curse of =Shakerism= on the Yakima Reservation is well illustrated in the following. A young married woman stricken in confinement, was, for three days and nights "doctored" by one of the "priests", or "preachers" by noisy incantations and ringing of bells, assisted by many "helpers". At the end of that period the poor sufferer was released by death. Think of this and lend your moral and financial aid to the Mission now being established at White Swan.

* * * * *

The Tepee Association is a body of its own, entirely distinct and separate from the =Mission= being established on the Yakima Reservation. The =Tepee= will work in unison with the Mission and kindred organizations for the uplift of the Indian and for a more liberal recognition of his rights. Not only must the coming Indian be prepared by education for a higher plane in life, but the public must also be enlightened to his needs and to the fact that the Indian can =never be= a man until delivered from the unreasonable trammelings of the Indian Bureau. That body must be reformed or dethroned.

NOTE--Will the =Tepee= return to its original declared principal of battling for a better recognition of the rights of its people?; or is it to follow the less rugged trail of mediocre so recently determined on? The true warrior never shows his heels at the first sound of the enemy guns.

* * * * *

The Tipi Order of America opened a new Council in Tacoma (Tahoma) during the Planting Moon. It started with 30 charter members, many of them identified with the I. O. R. M.

* * * * *

"LET MY PEOPLE GO!" Wassaja.

* * * * *

The Yakima Council of Tipi Order is planning for a big pow-wow and shoot. Buffalo Ben is Chief of the Council's Gun-warriors, and has scored some high marks in clay pigeon shooting. From a humane point of view, it is regrettable that the clay bird is not substituted for the living victim in all sports.

* * * * *

What is the TIPI ORDER OF AMERICA?

* * * * *

The American Commercial Bank of Wapato, Wash., is a red hot nail in the oft repeated assertion that the Indian is void of business qualities.

Humane work for the first time in history, has reached the Yakimas through the efforts of the Yakima County Humane Society. Recently two of its officers attended a round-up of wild range horses at the "Ten Cent Corral" near the Agency where they found some of the animals being "broke" by the usual method of keeping them tethered for three or four days without food or water. It was explained to the Indians that this could not be allowed, that under no circumstances must an animal be so confined for more than 24 hours. With but one or two exceptions the warning was received kindly, many of the Indians expressing their approbation. The brutality of the branding corral, where the young colts are trampled and maimed, ofttimes killed outright, was also supervised. This part of the work fell to Mr. Simon Goudy, a half-blood Volunteer Officer. Here there was some friction, and it is said, a delegation of Indians laid complaint before their Superintendent, with what result is not known further than that the Humane Society received no official notice of action by the Agency. Later, in reply to a communication from the society setting forth its desire to promote humane education among the Yakimas, Supt. Carr expressed his unqualified approval and pledged to lend his support to the movement within the resources at his command. Thus the way is paved and if properly handled, many of the ghastly features of the Yakima roundup will be eliminated.

* * * * *

The Yakima Humane Society has in its ranks two Indian Volunteer Officers helping to enforce humane laws on the Yakima Reservation, and instructing their people in the ways of kindness to animals. The first of their race to enter this field in the northwest, their action is bound to have a salutary influence among their own tribesmen. Look elsewhere for the "savage" than the Yakima.

* * * * *

Mrs. Jennie R. Nichols, of Tacoma, Wash., Field Worker of the American Humane Society, attended the National Parent-Teachers' Association at Madison, Wisconsin, during Rose Moon. The result of Mrs. Nichols' ten days effort with that body may be summarized thus: A speech before the Assembly which aroused intense interest. Getting through a resolution placing this great body of 100,000 educators solidly back of humane education. A Board of Managers in this Department of Education, Mrs. Nichols, chairman. The newly elected President of the Association pledged her support of this new Departure, realizing that such education means the elimination of much crime and all around better citizenship. Mrs. Nichols' accreditation as the most active field humane worker in the United States is borne out by the success of her indefatigable efforts at the great Madison Convention, was loyally supported by Mrs. C. A. Varney, President of the Washington State Parent-Teachers' Association.

Since Indian children are more in attendance at our public schools each succeeding year, this new feature of humane education is bound to have telling effect on the minds of the youth of the First Americans.

* * * * *

Out on a rock crowned desert mountain in the Okanogan country, far from water lies the shriveled form of a coyote with one foot clamped in the rusted jaws of a Government trap. The chain, with its triple flukes anchored to a sage brush, is taut and twisted, attesting the awful strugglings of the animal before death came to its release. Trapped in mid-summer, the agony of that coyote can not be imagined, as day after day passed with the scorching rays of a hell-sizzling sun beating down upon it. Obviously a war of extermination against certain predatory animals is justifiable, but there is nothing more brutal than the modern methods of trapping. Notwithstanding, we have the amazing spectacle of Dr. William T. Hornaday, naturalist, advocating that this brutalizing pursuit be taken up by the Boy Scouts; and the suggestion is sanctioned by the executive board of that fine organization. God created man and all kinds of animal life, but he did not create the steel trap.

* * * * *

The catch of salmon at Top-tut, now known as Prosser, on the Yakima river this year was unusually heavy. Under the Treaty of 1855, it would appear that the right to take fish at this, their ancient fishing grounds, is assured the Indians, but a State law interferes and the authorities tacitly permitted the Yakimas a certain number of days in which to catch and cure a winter's supply of this, their favorite food. The fish is both dried and salted. It is hoped that the next legislature will restore to the Yakimas their right to fish at Top-tut, built especially for them in the beginning by Speelyi.

The State Federation of Women's Clubs, meeting in convention at Wenatchee, Wash., June 1920, unanimously passed resolutions requesting the coming legislature to enact some measure which will permit the Yakimas to take fish hereafter unmolested at Top-tut during the salmon season.

* * * * *

Pursuant to a recent ordinance passed by the City Commission of Yakima, no dog is to bark, no cow to moo nor rooster to crow within the corporate limits after night fall, under penalty of a fine not to exceed $100 with possible imprisonment. The next sane move is to enact a tamanawit against the cooing of babies and the early carol of robin red breast. The dulcet yodel of the tom cat, the musical purr of the open muffler and the rhythmical chime of the flat car wheel is symphony plenty a-nuff for the city denizens.

* * * * *

ONE WAY OF LOOKING AT IT

Help on the Yakima Reservation has been extremely scarce during the harvest season this year. A rancher came to Wapato and entering a pool room saw two young Indians taking life easy. He accosted them, enquiring if they wanted work, offering them substantial wages if they would help him a few days. The Indians exchanged glances and one of them spoke: "No! you white people came here, we did not want you. You made all this work, all this trouble. You can do the work yourselves; it is your business."

* * * * *

"=Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.=" (Matthew 25-40.)

But Matthew, like James was only writing the words of the Master long before Columbus discovered America, before the Injun was even thought of, maybe invented.

* * * * *

THE SERPENT'S SLIMY TRAIL

A favorite method of swindling is to inveigle the Indian into encumbering an allotment with a mortgage which will seldom if ever be redeemed, thus obtaining the land by foreclosure. The following gives an inkling to this mode of "stalking" by the financial gun-man.

CENTRAL BANK OF TOPPENISH

Mrs. Lucy James Toppenish, Wash., July 2, 1920.

Harrah, Wash.

Dear Madam:

I note that you have received and recorded Patent in Fee to your
allotment in section 27-11-18 near Harrah, and in this
connection, wish to advise that if you desire to either borrow
money on the property or sell the same, we would be pleased to
talk with you at any time it is convenient.

We are in a position to place suitable farm loans for three or
five years at favorable rates of interest with prompt service.

Awaiting the opportunity of serving you, I am

Sincerely yours,

H. B. MILLER, Cashier.

Mrs. James' deed was filed for record June 29, 1920. Her "friend" lost no time in his offer of financial assistance (?). Nasty intrigue. Mr. H. M. Gilbert is President of the Central Bank of Toppenish.

* * * * *

"Let the white man get all the water he can in this life, for he is going where it is awfully hot and dry."--=Louis Mann= in =The Continued Crime Against The Yakimas=.

* * * * *

"Water is Life. =Tahoma=, the =Big White Mountain! the= source of water. When I die, the Earth will take care of my body."

=Chief Sluskin=, the Yakima.

* * * * *

WATCHMAN, WHAT OF THE NIGHT?

Hon. Cato Sells recently visited the Yakima Indian Reservation ostensibly in the interest of the Indian, but so far as can be learned no Indian was consulted, no tribesman invited to council, none permitted to air their many just grievances. None knew of his coming and but few learned of his going, and this, through a few friendly whites. Perhaps the Commissioner had not the time to devote to his Red Wards. Banquets with officials and speculators in Indian lands could not be foregone. In Toppenish a few of the Yakimas were informed of the stranger's personnel as he and his "escorts," or "body guard," as one observer commented, stepped into the Agency car and was whirled away. One of the tribesmen exclaimed:

"What does this mean? Why does our Commissioner do this thing? I thought he was =our= commissioner, to look after =us=. What is he here for? What is he doing? I know some of those men with him. I know who they are, what they are doing to the Injuns. We want to tell Mr. Sells something about how we are treated, how we are robbed, but Mr. Carr keeps him from us. Why is this? What is wrong with Mr. Sells."

Let Mr. Cato Sells explain his course to this untutored Yakima.

There is "something rotten in Denmark" when an Indian who has a thousand dollars due him at the Agency is compelled to borrow fifty dollars with which to purchase grain sacks before he can thrash his wheat crop.

* * * * *

"=It is Hell to be an Injun!=" was the rueful self diagnosis of a Yakima allottee as he dejectedly surveyed his torn hog fence and ruined garden, ground and demolished by one of the Government dredges. The crew, finding a bridge on the public road possibly unsafe, had, without consulting the Indian or asking his permission, opened his fence, entered his premises with the many toned machine, passed over a part of his garden, obliterating it, leaving the fence broken permitting his hogs to scatter at large. The Indian was not aware of this occurrence until hours afterwards when he found his hogs wandering on the highway. When the dredge-crew was spoken to he was referred to the Indian Farmer. When this official was approached, he was referred to the Agency Superintendent. Appealing to this worthy, he was informed that he "knew nothing about it." And yet it is expected of the Indian that he be law abiding, show love and reverence for the Flag and the Government--to lick the hand that vivisects him. Surely it is "Hell to be an Injun."

* * * * *

THAT SAWMILL

The Yakima Indian Reservation has timber valued at more than three million dollars, and yet the Yakimas have no way of making domestic or commercial use of this wealth. Building material must be obtained from local dealers at high cost. The saw mill built by the Government in compliance with treaty stipulations, burned more than a quarter century ago "under very suspicious circumstances," so the Indians declare, and has never been replaced. Under date of April 26, 1909, Mr. C. F. Hauke, Chief Clerk of the Indian Office, in answer to an inquiry, wrote Louis Mann: "The sawmill is to be put into shape for operation at an early date." No move has ever been made to redeem that "black and white" promise. It will be remembered that at that time the Department was over anxious to secure Yakima signatures which would permit the looting of the tribesmen to the tune of undetermined millions. The signatures were not forthcoming and the sawmill promise turned out to be another Indian Bureau fabrication.

* * * * *

It should redound to the credit of the Yakima Indians who refused to accompany the Pack Train under the supervision of Head Packer Anderson, who served the Mountaineer Club on its outing in the Olympic Mountains this season. Anderson packed for the Club in its tour of Tahoma last year, with three or four Yakimas and their horses. The Indians, usually considered hard horse masters, got their fill of Anderson's mode of over-loading and driving the long stretches of steep and rugged trail, ofttimes occupying seventeen hours without food or rest. The horses, with raw and sore backs, staggered under stacks of dunnage, leaving the trail red with blood from their worn and unshod feet. The personal effects of preachers, professors and teachers were included in those packs. On a previous outing of the Club, Anderson's packers mutinied. The Mountaineers are winning an unenviable reputation for this brutal treatment of its yearly pack-train. What is the Washington State Humane Bureau for that it does not interfere with this lawless disregard of the humane laws?

TRANSCRIBER'S NOTES:

Text in bold is enclosed with equals signs: =bold=.

Text in italics is enclosed with underscores: _italics_.

Obvious typographical errors have been corrected as follows:

Page 3: expalnation changed to explanation
malined changed to maligned
summarly changed to summarily
gally changed to galley
volumnous changed to voluminous
oftimes changed to ofttimes
potage changed to pottage
Page 4: imbittered changed embittered
Page 5: consumation changed to consummation
wonton changed to wanton
connivence changed to connivance
on changed to one
into changed to in two
Page 6: leassors changed to lessors
Man changed to Mann
refered changed to referred
redown changed to redound
Page 7: Appropose changed to Apropos
refered changed to referred
grabbe changed to grab
couds changed to clouds
tao changed to to
dont changed to don't
Page 9: journalo f changed to journal of
siezure changed to seizure
Page 10: compeled changed to compelled
Page 11: alhtough changed to although
Page 12: incured changed to incurred
compeling changed to compelling
Appropose changed to Apropos
Page 13: useing changed to using
Ripirian changed to Riparian
Irregating changed to Irrigating
assesment changed to assessment
useing changed to using
Interferreing changed to Interfering
Sincerey changed to Sincerely
ennter changed to enter
Ripirian changed to Riparian
Page 14: Irregation changed to Irrigation
Irregate changed to Irrigate
Dont changed to Don't
useing changed to using
ue changed to me
seal changed to steal
con changed to can
Page 16: hinderance changed to hindrance
pappoose changed to papoose
Page 17: effiency changed to efficiency
beief changed to belief
Page 18: bessing changed to blessing
regretable changed to regrettable
liviing changed to living
Page 19: oftimes changesd to ofttimes
outroight changed to outright
deelgation changed to delegation
resutl changed to result
summerized changed to summarize
Page 20: reelase changed to release
rythmical changed to rhythmical
Page 21: rceorded changed to recorded
tribesfan changed to tribesman
timet o changed to time to
Page 22: oftimes changed to ofttimes
sevetneen chenged to seventeen

End of Project Gutenberg's The Discards, by Lucullus Virgil McWhorter

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