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>-:MYTHS Zof: TH-E: OWENS QVALL-EY- Paiuste - >-:MYTHS zOF: TH-E: OWENS QVALL-EY- PAIUsTE: URSVOF ao PUBLICATIONS:Z NC 0w4w0LOGY-D ETENO ;; VO1UXe 34, NO. 5, PP.N 355440; ,, tt ; .; .. .. V s , _ :_'; ;.'1 r, .' _s ' ' _ ,-/s,\,_ J'.D ''' ',D'., ', /,' a, .. ., ..,, {*- ad .' '; ¢'. ,, .: UNIVERSXTY-OP CALIFORNIA PP(ESS :: BERKELEY, CALIPORNIA {s0,'.,r.wf.__.'!o-j1936:...,_+';_.'#:'...-,..,,'!,i MYTHS OF THE OWENS VALLEY PAIUTE BY JULIAN H. STEWARD UNIVESITY OF CALIFORNIA PuBLICATIONs IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY Volume 34, No. 5, pp. 355-440 Issued August 19, 1936 Price, 75 cents UNIVERSITY OF CALIFORNIA PRESS BERKELEY, CALIFORNIA CAEBRIDGE UNIVERSITY PRESS LONDON, ENGLAND PRINTED IN THE UNITED STATES OF AMERICA CONTENTS PAGE Introduction .. .............................. 355 Literary aspects of the myths ....................... I ...... 356 Etiological myths .. ....................... 364 1. Creation of the Earth .. ....................... 364 2. Creation of the Earth .. ....................... 364 3. Creation of the Earth ........................ 364 4. Origin of the Paiute .. ....................... 365 5. Origin of the Paiute .. ....................... 366 6. Origin of Death .. ....................... 368 7. Origin of Death .. ....................... 369 8. Origin of Fire .. ....................... 369 9. Origin of Fire .. ....................... 370 10. Cottontail and the Sun .. ....................... 371 11. Cottontail and the Sun .. ....................... 371 12. The Flood ......................... 372 13. How the Deer Were Let Out ......................... 372 14. Origin of Childbirth .. ....................... 373 15. Wi'ntidumahu .. ....................... 373 Coyote cycle .............................................................. 374 16. Coyote and the Ducks .............................. 374 17. Coyote and Wildcat .............................. 374 18. Coyote and Badger .............................. 375 19. Coyote and Trap .............................. 378 20. Coyote and the Rain .............................. 379 21. Coyote and the Pakahi'to'o ............................ 379 22. Coyote and Cottontail .............................. 380 23. Coyote and His Daughter ............................. 381 24. Coyote, Magpie, and Dove ............................ 382 25. Coyote, Wolf, and the Deer ............................ 383 26. Coyote, Mouse, and the Meat ........................... 385 27. Coyote and His Brother's Wife ........................... 387 Epics and miscellaneous myths ............................. 388 28. Tuhuki'ni'i and the Gambler ............... ................. 388 29. How Tuhuki'ni'i Recovered His Wife ................................ 396 30. Hai'nani .. .............................. 397 31. Hai'nanu .. .............................. 408 32. Race to Koso Springs ............................... 411 33. Race to Koso Springs ................. 416 34. Wolf and Roadrunner ................. 417 35. Wolf and Roadrunner ................. 422 36. Nitniimic the Giant ................. 424 37. Ntint1mic the Giant ................. 425 38. Moon and His Dog ................. 425 Some Mono Lake Paiute myths ......................... 428 39. The Woman and the Giants ......................... 428 40. The Giant Fish .......................... 429 41. Tu'kini ......................... 429 42. The Theft of Pine Nuts .. 431 ....................... 43. Hai'nanu ......................... 433 Some Shoshoni myths .. ....................... 434 44. Origin of the Shoshoni .. ....................... 434 45. Origin of Fire .. 434 ....................... 46. Tuhu'ni and Mount Whitney ......................... 435 47. Race to Koso .. 436 Springs ....................... Myth songs ......................... 437 [ iii ] INTRODUCTION TmH MYTHS PRESENTED in this paper were collected from the Indians of east- ern California. These people have been mentioned in the literature both as Northern Paiute and as Eastern Mono. Both names have linguistic connota- tion, but the former seems preferable because these Indians are most closely related linguistically and culturally to the tribes of the Great Basin. The Northern Paiute language apparently varies through slight differences in dialect from the Owens Valley Paiute to the Paviotso-Bannock of northern Nevada, southern Idaho, and eastern Oregon. The Indians of eastern Califor- nia, moreover, speak of themselves as Paiute (in their own language, nii'ma, the people), whereas the term Mono seems to be unknown to them. The name Eastern Mono is useful mainly in distinguishing them from the Western Mono, who speak another Shoshonean dialect. In the following paper these Indians are referred to as Paiute, qualified according to location, as Owens Valley Paiute, with the understanding that the relationship suggested is with the Northern Paiute or Paviotso-Bannock, not with the Southern Paiute (Shivwits, Moapa, etc.). These myths were collected in the course of ethnographical research in the summers of 1927 and 1928. The majority are from Owens valley, Inyo county, especially from the present towns of Big Pine and Bishop, which were for- merly points of aboriginal concentration, and maintain the largest Indian communities today. A few myths were obtained from the Mono Lake Paiute and several others from the Shoshoni of Lone Pine, Owens valley. Myths 1, 4, 6, 28, 29, and 34 were told at Big Pine by Jack Stewart, George Collins interpreting; 2, 5, 10, 12, 13, 31, 33, and 35 at Bishop by Mose Way- land, Harrison Diaz interpreting; 3, 14, 15, and 37 at Bishop by Ed Lewis, who was reared at Independence; 7 and 20 at Bishop by Roy Lewis; 8, 16, 30, 32, and 38 at Big Pine by George Collins; 9, 11, 17 to 19, 21 to 27, and 36 at Bishop by Tom Stone; 39 to 42 at Mono lake by Bridgeport Tom; 43 at Mono lake by Joe McBride; and 44 to 47 at Lone Pine by Frank Bellas. [ 355 ] 356 University of Califormi Publications in Am. Arch. and Ethn. LITERARY ASPECTS OF THE MYTHS TEREE ASPECTS of these myths are analyzed: the native literary pattern; the diffusion of plots, episodes, and characters; and the individual ability of the narrators. Literary pattern.-The pattern of the Owens Valley Paiute myths is simi- lar to that of the myths of other Great Basin peoples. The stories are devel- oped by direct narrative, with characterization subordinate to action except in the Coyote cycle. The action is presented through description. Dialogue is used as in the European novel and, in a myth told by a skillful narrator, con- tributes greatly to characterization and somewhat to action. The plot, how- ever, is rarely anticipated in dialogue. In the tale of Tuhuki'ni'", the warnings given to the hero by his relatives concerning the gambler's tricks suggest anticipation but do not reveal the climax. Some narrators, especially Tom Stone, were unusually adept in the use of dialogue. Demonstration of magic is the favored theme and scarcely a myth, irre- spective of type, is without it. Magic is used in the creation of things, appears in Coyote's inglorious failures, and is exhibited in the clashes of great men who have supernatural powers. The concrete situations are generally those of hunting and gambling, both favorite occupations of these people. Half the Coyote stories, for example, relate hunting incidents. Themes of love are conspicuously absent. Tuhuki'- ni'1's display of conjugal devotion in recovering his wife, in number 29, is scarcely a romantic love lyric. Accounts of lust, however, are very common, Coyote usually being connected with libidinous adventures. Tales of war are rare, for the Owens Valley Indians were on the whole a peaceful people. The characters are generally animals. Coyote, the inveterate trickster of Western mythology, is the most important figure. Such literary characteris- tics as unity of plot and successful motivation vary with the type of story and the narrator's individuality. These, with other aspects of the literary pattern, will be considered below. Diffusion of elements.-The Owens Valley Paiute drew from a large stock of Great Basin mythological material. Fellow Shoshoneans supplied them with a large number of plots, episodes, and characters, whereas the tribes of California exercised comparatively little influence. The available myth ele- ments constituted a large stock-in-trade from which tales could be constructed, and provided material for unlimited variations. Some tales were borrowed in their entirety, for example, Coyote and His Daughter, number 23, which occurs in substantially the same form and detail as far north as the Columbia rivere and as far east as southern Nevada.2 Others vary considerably even within a small area. Thus, Creation of the Earth is told differently at Bishop, Big Pine, and Independence in Owens valley (numbers 1, 2, and 3), despite the intimate connections between these communities. 'Sapir, Edward. Wishram Texts, AES-P 2:105-107, 1909. 2Lowie, R. H. Shoshonean Tales, JAFL 37:172, 1924. Steward: M3yths of the Owens Valley Paiute3 357 There are probably few myths or even myth elements which demonstrably originated with the Owens Valley Paiute. The distinctive characteristic of their mythology is its synthesis of elements, which probably is produced by the narrators themselves. Ability of the narrators.-The Indians of OwensValley, like the other Great Basin peoples, had unusual freedom in story construction because their myths, properly speaking, were all folktales. There was no religious association to prescribe exact adherence to a theoretical norm.8 On several occasions I pointed out
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