Verily, verily, Our Brother made the body.He gave it a spirit and the body moved.Then he counted out the words for us to speak.
Verily, verily, Our Brother made the body.He gave it a spirit and the body moved.Then he counted out the words for us to speak.
Verily, verily, Our Brother made the body.He gave it a spirit and the body moved.Then he counted out the words for us to speak.
Verily, verily, Our Brother made the body.
He gave it a spirit and the body moved.
Then he counted out the words for us to speak.
Another begins:
Verily, Our Brother put salmon in the water to be our food.
Verily, Our Brother put salmon in the water to be our food.
Verily, Our Brother put salmon in the water to be our food.
Verily, Our Brother put salmon in the water to be our food.
Another begins:
O, brothers! O, sisters!When first the light struck this world, it lighted the world forever.
O, brothers! O, sisters!When first the light struck this world, it lighted the world forever.
O, brothers! O, sisters!When first the light struck this world, it lighted the world forever.
O, brothers! O, sisters!
When first the light struck this world, it lighted the world forever.
Our Brother (Nämi Piäp) is the term used in referring to the creating spirit, instead of “our father,” as we might expect them to say.
On leaving, at the close of the ceremony, the man nearest the high priest passes around in front of him and down along in front of theline of women, and as he reaches the door he turns around and bows to the high priest. Each man in turn thus files around and passes out, after which the women—first the one nearest the high priest and then the others in regular order—pass out in the same manner. While the worshipers are thus going out, the high priest, standing up, rings continuously the small bell in his right hand, while with the larger bell in his left he gives a single stroke as each one passes through the door.
The following synopsis will give a good general idea of the location and numbers of the tribes of the Columbia region from the British line down to the Cascades, including all those under the influence of the Smohalla religion. Except when derived from such well-known authorities as Lewis and Clark, Stevens, Gibbs, etc., the information given is the result of personal investigation and work with Yakima and Pälus Indians. The general boundaries of the tribes west of the Cascade range, including the adherents of the Shaker religion, are also indicated on the accompanying map (platelxxxviii), but our information in regard to this region is too meager to be definite.
Kutenai(Kitunahan stock).—Synonyms: Arcs Plats, Cotonné, Cottonoi, Coutanie, Flatbow, Kitunaha, Kootenai, Koutaine, Kutneha, Skalzi, Tushepaw (Lewis and Clark, 1805), White-tailed Deer People (Clark, Indian Sign Language). The Kutenai, properly Kituna′qa, form a distinct linguistic stock, and live chiefly on the Canadian side, around Kutenai river and lake, but extend across the line into northern Idaho and northwestern Montana. Their extension southward dates from their treaty of peace with the Flatheads about ninety years ago. In company with the Flatheads they were accustomed formerly to come down from the mountains in the fall to hunt the buffalo on the headwaters of the Missouri. They are mentioned by Lewis and Clark in 1805 under the name of Tushepaw, with bands distinguished as Ootlashoot, Micksucksealton (?), and Hohilpo living in the mountains and on Clark’s fork within United States territory. According to Gatschet, Tu′shipa is a collective term applied by the Shoshoni to the tribes living north of them, including the Nez Percés and others, as well as the Kutenai. A part of the Kutenai joined with the Flatheads and Upper Pend d’Oreilles in a treaty with the government in 1855 and are now on Flathead (Jocko) reservation in Montana. They are probably all Catholics. Others, living in northern Idaho, have never entered into treaty relations, and may be followers of Smohalla. The best estimates for the last fifty years give those within the United States a population of from 400 to 450.
Pend d’Oreille(Salishan stock).—Synonyms: Calispel, Coospellar (Lewis and Clark), Kahlispelm, Kalispelines, Kalispelusses, Kellespem, Kullas-Palus, Ku′shpĕlu (a Yakima or Pälus form), Papshpûn-ʿlĕma or “people of the great fir trees” (Yakima name), Pend d’Oreilles or“ear-rings” (French name), Ponderas. The Pend d’Oreilles held the country along the river and lake of the same name, in Idaho and Washington, immediately southwest of the Kutenai. They are commonly distinguished as Upper, on the lake, and Lower, on both banks of the river. They are the Coospellar mentioned by Lewis and Clark in 1805. They formerly crossed the mountains annually to hunt buffalo on the Missouri. Since 1844 they and most of the other Salishan tribes of this region have been under the influence of Catholic missionaries. The Upper Pend d’Oreilles joined with the Flatheads and Kutenai in a treaty with the government in 1855, and are now on Flathead reservation in Montana. Some of the Lower band joined them there in 1887. Others are on the Cœur d’Alêne reservation in Idaho, a few are with Moses on the Columbia in Washington, and the rest are still in their original country, never having entered into treaty stipulations. The whole tribe numbers about 1,000 souls.
Colville(Salishan stock).—Synonyms: Chaudière (French name), Chualpay, Kettle Falls, Quiarlpi or “basket people” (Hale), Schrooyelpi, Schwogelpi, Schwoyelpi, Swielpee, Wheelpoo (Lewis and Clark). They originally occupied the country on Colville and Kettle rivers and on both sides of the Columbia from Kettle falls down to Spokane river, in Washington, and extending north into British territory to about the lower Arrow lake. They are mentioned by Lewis and Clark under the name of Wheelpoo. Kettle falls on the Columbia, within their territory, was the great salmon fishing resort for all the tribes of this region, and here, in 1846, was established the Catholic mission of Saint Paul. As a result of this missionary work, all of these Salishan tribes, excepting the Sanpoil, Nespelim, Mitaui, and a part of the Spokan are now Catholics. In 1854, according to Stevens, the original Shwoyelpi were nearly extinct and their places had been filled by Indians from neighboring tribes. Without ever having entered into any treaty with the government, they were assigned in 1872 to Colville reservation, Washington, which had been set apart for the tribes of that section. They were reported to number 616 in 1870, and only 301 in 1892.
LakeorSenijextee(Salishan stock).—These owned the country on both sides of the Columbia, in Washington, from about Kettle falls northward into British Columbia to the vicinity of Arrow lake. They are now on Colville reservation in Washington and number about 350, with perhaps a few others across the boundary. They may be identical with the Lahannas of Lewis and Clark.
Spokan(Salishan stock).—Synonyms: Lartielo (Lewis and Clark), Sarlilso (Gibbs), Sinhumanish, Sinkoman (Kutenai name), Spokihnish, Spokomish, Zingomenes. They are commonly distinguished as Upper Spokan or Sineeguomenah, Middle or Sintootoo, and Lower or Chekisschee (Winans,Comr., 1870). Spokan is the name given them by the Cœur d’Alênes; Sinkoman is their Kutenai name, while the Lartielo or Sarlilso of Lewis and Clark is simply a bad misprint for Sintootoo, thename of the middle band. They are closely connected, linguistically and politically, with the Sanpoil and Nespelim. The lower Spokan are now Protestants, the rest are Catholics. They formerly owned the whole basin of Spokane river in Washington and extending into Idaho. They are now on Spokane reservation in Washington and the Cœur d’Alêne reservation in Idaho, and number in all about 900 or 1,000.
Cœur d’Alêne(Salishan stock).—Synonyms: Pointed Hearts, Qʾma′shpăl or “kamas people” (so called by the Yakima), Skeechaway, Skeetsomish (Lewis and Clark), Skitsămŭq (Pälus name), Skitswish, Stietshoi. They occupied the lake and river bearing their name in Idaho and the adjacent headwaters of the Spokane. A part of this territory they held jointly with the Spokan, whose language they speak. In 1892 they numbered 427, on Cœur d’Alêne reservation in Idaho.
Sanpoil(Salishan stock).—Synonyms: Hai-ai′nĭma (Yakima name), Hihighenimmo (Lewis and Clark), Ipoilq (another Yakima name), Nʾpochle (Stevens), Sans Puelles, Sinapoils, Sinipouals, Sinpaivelish, Sinpohellechach, Sinpoilschne, Siur Poils. The name by which this tribe is commonly known is sometimes written as a French form Sans Poils, meaning “without bristles,” or “hairless,” but it is more probably an Indian word. They occupy the country on Sanpoil river in Washington, now included within Colville reservation, and are closely allied with the Nespelim. These two tribes are the most aboriginal in eastern Washington, and adhere strictly to their primitive customs and religion. The two tribes are thus described by Winans, the government farmer, in 1870:
They have never received any presents from the government, although they have been frequently asked to do so. They seem suspicious of the whites, are the least civilized and most independent of any of the tribes of the territory. They are rich in horses and cattle, possessing all the comforts they know how to enjoy, and it appears their only fear is that they will be interfered with by the government. They are perfectly contented with their condition, and would not accept anything from the government if offered, except a religious instructor and doctor.
They have never received any presents from the government, although they have been frequently asked to do so. They seem suspicious of the whites, are the least civilized and most independent of any of the tribes of the territory. They are rich in horses and cattle, possessing all the comforts they know how to enjoy, and it appears their only fear is that they will be interfered with by the government. They are perfectly contented with their condition, and would not accept anything from the government if offered, except a religious instructor and doctor.
Some years later they were brought under the reservation system and a change came o’er the spirit of their dream. In 1892 we are told officially that “the Sanpuell Indians are the worst people that I have anything to do with.... They are surly, ignorant, and filthy,” notwithstanding which they still “have the same religious prejudice as the Nespelims about receiving aid from the government.” Of the Nespelim the same intelligent witness tells us that “they are a peculiar class of Indians, having a religion of their own.” The religion of the two tribes is aboriginal, and is similar to the Smohalla doctrine in principle, although not in ceremonial. In 1892 the Sanpoil were estimated at 300.
Nespelim(Salishan stock).—Synonyms: Inspellum, Sinspeelish. On the north bank of the Columbia, in Washington, along Nespelim river and down to the junction of the Okinagan, and on the opposite side ofthe Columbia down to about Grande Coulée. They speak the same language as the Sanpoils, and in aboriginal habit, religion, and organization are closely identified with them. They are within the limits of Colville reservation and were reported to number only 62 in 1892.
Okanagan(Salishan stock).—Synonyms: Oakinacken, Okinakane, Okiwahkine. They occupy the whole basin of Okanagan river in Washington, extending north into British Columbia, and including Similkameen river. The Okanagan were an important tribe or confederacy divided into a number of bands, some of which have also at times been considered as belonging to the Spokan, while others are commonly recognized as distinct tribes. Ross gives them “twelve tribes,” as follows: Skamoynumach, Kewaughtchenunaugh, Pisscow (Piskwaus), Incomecane′took, Tsillane (Chelan), Intie′took (Entiatook), Battlelemuleemauch or Meatwho (Mitaui), Inspellum (Nespelim), Sinpohellechach (Sanpoil), Sinwhoyelppetook (Colville), Samilkanuigh (Similkameen), and Oakinacken (Okanagan). They are now included within the Colville agency, and are Catholics. They were estimated at 340 in 1870 and reported as numbering 405 in 1892.
Mitaui(Salishan stock).—Synonyms: Battlelemuleemauch, Meatwho, Meshons, Meteowwee (Lewis and Clark), Methows, Mithouies. They formerly lived on the west side of the Columbia, including the basins of the Methow, Lake Chelan, and Entiatook river. Lewis and Clark met some of them in 1805 below the mouth of the Wallawalla. They are closely connected with the Piskwaus and Isle de Pierres. They now reside in Nespelim valley on Colville reservation, confederated with the Isle de Pierres under Chief Moses. The two tribes were reported at 390 in 1892. A few others live in the neighborhood of Kittitas near the Yakima tribe. SeePiskwaus.
Isle de Pierre(Salishan stock).—Synonyms: Columbias, Linkinse, Sinkiuse. They originally occupied the country in Washington from the Columbia eastward to the Grande Coulée, extending from about the mouth of the Grande Coulée down nearly to Crab creek. Isle de Pierre is the French name of Rock island in the Columbia at the mouth of the Wenatchee. For a long time, under their noted chief Moses, they refused to recognize the authority of the government or to go on a reservation. Now, however, they are settled in Nespelim valley, on Colville reservation. They were reported to number 390 in 1892 and are described as “true, genuine Indians in every sense of the word.” Their chief, Moses, the enemy and rival of Smohalla, was thus described in 1870: “Moses, the head chief, has been a great warrior. He was foremost in the fights of 1858 with Colonels Steptoe and Wright, and was severely wounded a number of times, but not dying, the Indians believe he has a charmed life. He is medium sized, about 45 years old, noble looking, straight as an arrow, and never breaks his word. He has more influence than any other chief east of the Cascade mountains in the territory. He comes nearer being such a chief as we read ofthan any I have ever met. He is kindly disposed toward the whites and invites them to come and settle in his country.” (Winans.) Linguistically they are probably nearest related to the Piskwaus.
Wa′napûm(Shahaptian stock).—Synonyms: Columbia River Indians, Sokulks. This is the tribe of which Smohalla is the chief and high priest. They are a small band, numbering probably less than 200 souls, and closely connected linguistically and politically with the Yakima, Pälus, and Nez Percés. Wanapûm is the name by which they are known to these cognate tribes, and signifies “river people;” fromwanaorwala, “river” (particularly Columbia river), andpûmorpam, “people or tribal country.” Together with the other non-treaty tribes of this region they are known to the whites under the indefinite name of “Columbia River Indians.” They are identical with the Sokulk met by Lewis and Clark at the mouth of Snake river and described as living farther up on the Columbia. The name Sokulk seems to be entirely unknown among the Yakima and Pälus of today. The Wa′napûm range along both banks of the Columbia, in Washington, from above Crab creek down to the mouth of Snake river. Their village, where Smohalla resides, is on the west bank of the Columbia, at the foot of Priest rapids, in the Yakima country. It is called Pʿnä, signifying “a fish weir,” and is a great rendezvous for the neighboring tribes during the salmon fishing season. Haying never made a treaty or gone on a reservation, they are not officially recognized by the government.
Pä′lus(Shahaptian stock).—Synonyms: Palouse, Pelloatpallah Chopunnish (Lewis and Clark), Peloose, Polonches, Sewatpalla. The Pälus owned the whole basin of Palouse river in Washington and Idaho, and extended also along the north bank of Snake river to its junction with the Columbia. They were, and are, closely connected with the Wanapûm and the Nez Percés. Pälus, the name by which the tribe is commonly known, is properly the name of Standing Rock, at the junction of Palouse and Snake rivers. They can not explain the meaning. They have four villages: Almotu, on the north bank of Snake river in Washington, about 30 miles above the mouth of Palouse river; Pälus, on the north bank of Snake river just below the junction of the Palouse; Ta′sawĭks, on the north bank of Snake river about 15 miles above its mouth; and Kasĭ′spä or Cosispa (meaning “at the point,” fromkăsĭ′s, a point, andpä, the locative), at Ainsworth in the junction of the Snake and Columbia. This last village has a slight difference in dialect and is sometimes regarded as belonging to the Wanapûm. Although the Pä′lus are mentioned as parties to the Yakima treaty of 1855, they have never as a tribe recognized any treaty limitations or come upon a reservation. They are aboriginal in their ideas and among the most devoted adherents of the Smohalla doctrine. They were estimated at 500 in 1854, but, not being officially recognized, it is impossible to give their present number.
PĭskwausorWinä′tshipûm(Salishan stock).—Synonyms: Piscaous, Piscous, Pisquose. The name by which this tribe is commonly known is properly the name of a fishing place on Wenatchee river, and is probably Salishan, but may be from the Yakimapĭsko, signifying “a bend in the river.” The Yakima call the river Winätshi, signifying a “river issuing from a cañon,” and the tribe Winätshipûm. The Piskwaus proper, on Wenatchee river, with their connected bands or tribes living in the same neighborhood, west of the Columbia in Kittitas and Okanogan counties, Washington, are a southern extension of the Mitaui and speak the same language. Under the name of Piskwaus, Stevens includes “the Indians on the Columbia between the Priests’ and Ross rapids, on the Pisquose or Winatshapam river; the Enteatkeon, Chelaun lake, and the Mithaw on Barrier river. The name of Pisquouse, however, properly refers to a single locality on the river known to the Yakamas as Winatshapam. The Pisquouse themselves, as has before been remarked, are so much intermarried with the Yakamas that they have almost lost their nationality. These bands were formerly all united under one principal chief, Stalkoosum, who is said to have been a man of great note among them. He was killed a few years since in a fight with the Blackfeet, since which there has been no head of the tribe.” (Stevens, Comr. Rept., 1854.) The Piskwaus and smaller connected tribes took part in the Yakima treaty of 1855, but do not live on the reservation. Most of them live on the Wenatchee and the north branch of Yakima river in Kittitas county. They are all Catholics. There is no official statement of their number. Smaller tribes or bands connected with the Piskwaus proper and speaking the same language are:
1.K̔′tătäs, K̔tătäs-‛lĕ′ma, Ketetas (Stevens), Pshwa′năpûm (Yakima name), Shanwappoms (Lewis and Clark). K̔′tătäs signifies “a shoal,”‘lĕ′mabeing a tribal suffix, and Pshwană-pûm in the Yakima language signifies “shoal people,” the name referring to a shoal in Yakima river at Ellensburg.
2.Ska′utăl, or Skaddal (of Lewis and Clark). About Boston creek and Kahchass lake, at the head of Yakima river.
3.W‛shä′nătu, or Shallattoos (of Lewis and Clark). The word means “huckleberry” in Yakima, and is applied to a site on Yakima river just above Ellensburg.
4.Skwa′nănă, or Squannaroos (of Lewis and Clark). A Yakima word meaning “whirlpool,” and applied to a point on Yakima river about opposite the entrance of Selah creek, the village being on the west bank of the river. This band may possibly speak the language of the Ätanûm, a Shahaptian tribe, whose territory adjoins them.
5.Qamĭl-‘lĕmaor Kahmiltpah. The name is Yakima, and signifies “people of Qamĭ′lh.” Qamĭ′lh, or “Watching for Fish,” was a chief who formerly lived with his band about Saddle mountain, on the east side of the Columbia, above Priest rapids. They are called Kahmiltpah inthe Yakima treaty of 1855. They now live with the other tribes last named in Kittitas county.
6.Si′ăpkator Seapcat. They reside now in Kittitas county, but probably lived originally at a place of the same name on the east bank of the Columbia, about Bishop rock and Milk creek, below Wenatchee river. They are called Seapcat in the Yakima treaty of 1855. The word is of the Piskwaus language.
Yä′kĭmâ(Shahaptian stock).—Synonyms: Cutsahnim (Lewis and Clark), Eyackimah, Pa′‛kiut-‛lĕ′ma, Stobshaddat (by Puget sound tribes,Tolmie), Waptai′lmĭm, Yackamans, Yookoomans. The Yakima are the most important tribe of the Shahaptian stock, excluding the Nez Percés. They occupied the country of Natchess and middle Yakima rivers, in the present Yakima county, Washington, and are now on a reservation within the same county. Stevens says the name signifies “black bear” in the Wallawalla language, but Yakima informants state that it is a nickname signifying “coward” or “runaway,” and say that the proper name of the tribe is Waptai′lmĭm, people of the “narrow river,” or Pa′‛kiut-‛lĕ′ma, “people of the gap,” both names referring to the narrows in Yakima river at Union gap, near Yakima bridge. Their old village was on the west side of the river, just below the gap. They are the Cutsahnim of Lewis and Clark. This name may possibly come from the same root as Kû′tsano′t, “Lying Alongside,” the name of an old Yakima chief who died about 1880. In 1854, according to Stevens, they were “divided into two principal bands, each made up of a number of villages and very closely connected, the one owning the country on the Natchess and lower Yakima, the other on the Wenass and its main branch above the forks.” These latter, however, were chiefly of the Piskwaus connection. They had then several chiefs, of whom Kamaiakan was the most important. Like all the other Columbia tribes east of the Cascade range, they formerly crossed the Rocky mountains annually to hunt the buffalo on the waters of the Missouri. In 1855 the government made a treaty with the Yakima, Piskwaus, Pälus, and other tribes by which they were to cede a territory on both sides of the Columbia, extending generally from the Cascade range eastward to Palouse and Snake rivers, and southward from above Chelan lake to the Columbia, excepting a small portion between the Columbia and the lower Yakima. At the same time the Yakima reservation was established and an arrangement was made by which all the tribes and bands concerned were to be confederated under the title of the “Yakama Nation,” with Kamaiakan as head chief. Shortly afterward the Yakima war broke out, and the treaty remained unratified until 1859. As already stated, the Pälus and several other tribes have never recognized it or come on the reservation, and their objection to such removal has become a religious principle of the Smohalla doctrine. In the original treaty of 1855 fourteen tribes are named as participating, as follows: Yakama (Yäkima), Palouse (Pä′lus), Pisquouse(Pi′skwaus), Wenatshapam (another name for Piskwaus), Klikatat (Klûkatät), Klinquit (not identified), Kowwassayee (K′kasawi), Liaywas (not identified), Skinpah (Skinpä), Wish-ham (Wushqûm), Shyiks (not identified), Ochechotes (Uchi′chol), Kahmiltpah (Qamil′lĕma), and Seapcat (Si′apkat). Among these were represented at least six languages and three linguistic stocks. The majority of these Indians west of the Columbia, including the Yakima proper and others on the reservation, are Catholics, with also a number of adherents of the Shaker and Smohalla doctrines. Those on the reservation numbered 1,200 in 1892, with an estimated 1,500 outside the boundaries. Beside the principal band of Yakima, the Waptailmĭm already mentioned, there are also the Sĕ′tăs-‛lĕma, or “people of the rye prairie,” on Setass creek, a western tributary of the Yakima in the eastern part of the reservation, and the Pĭsko, or people of the “river bend,” in a village also on the south side of the Yakima, between Topinish and Setass creeks. (SeePishquitpah.) Their dialects are said to differ slightly from that of the Waptailmĭm.
Ä′tănûm-‛lĕma(Shahaptian stock) or “people (‛lĕma) of Ätanûm creek.”—A small tribe on Atahnam creek, in Yakima county, Washington, on the northern boundary of the reservation. They are said to speak a language distinct from Yakima or Klûkatät, but cognate. They have no official recognition now or in the treaty of 1855. The name Ä′tănûm is Yakima, and refers to a stream “ascended” (by salmon).
Klû’kătät(Shahaptian stock).—Synonyms: Clickahut, Clickitat, Klikatat, Qwû′lh-hwai-pûm, Weyehhoo, Whulwhypum. The name by which this tribe is commonly known is from the Wasko language and signifies “beyond (the mountain)”—that is, east of the Cascade range—with reference to the Chinookan tribes on the lower Columbia. The same name was also at times extended to the Yakima. They call themselves Qwûlh-hwai-pûm, “prairie people;” fromqwûlh-hwai, “prairie,” andpûm, “people,” referring particularly to their occupancy of Camass prairie. They formerly occupied the southern slopes of Mount Adams and Mount Helens, with the country of Klikatat and Lewis rivers, in the present Klickitat and Skamania counties, Washington. East of them were the Yakima and west were the Salishan and Chinookan tribes. At one time they lived farther east, but were driven west by the Cayuse. (Stevens.) About sixty years ago they crossed the Columbia and overran the Willamet country, and even penetrated as far south as the Umpqua, but afterward withdrew again to their proper country. Although but a small tribe, they were aggressive and enterprising and were the trade medium between the tribes west of the mountains and those east. They joined in the Yakima treaty of 1855 and are now chiefly on Yakima reservation, but a few are still on White Salmon river, in Klickitat county. Their number is unknown. The Taitinapam and Topinish speak the same language and may be considered as branches of this tribe.
Qa′pnĭsh-‛lĕmaorTopinish(Shahaptian stock).—A small tribe on Topinish river in Yakima county, Washington, within the present limits of the reservation. They speak the Klûkatät language. The name signifies “people (‛lĕma) of the trail coming from the foot of the hill.”
Taitinapam(Shahaptian stock).—Synonym: Tai-kie-a-pain (misprint). A small tribe speaking the Klûkatät language, formerly living on the western slopes of the Cascade mountains, between the heads of Lewis and Cowlitz rivers, in Skamania county, Washington, being the westernmost tribe of Shahaptian stock. If any are left, they are probably incorporated with the Klûkatät on Yakima reservation. They never had official recognition.
Chämnä′pûm(Shahaptian stock).—Synonyms: Chimnahpum, Chimnapoos, Cuimnapum. A tribe which occupied the bend of the Columbia below Yakima river, together with the country on the lower Yakima, chiefly in the present Yakima county, Washington. They are the Chimnahpum of Lewis and Clark, and speak a dialect of the language of the Pä′lus and Wanapûm, with which tribes the few survivors are incorporated. A few are also still living on the west side of the Columbia, opposite Pasco. The name is of their own language and means “people (pûm) of Chämnä′,” their old village about opposite Wallula.
Pishquitpah(Shahaptian stock).—This name occurs only in the narrative of Lewis and Clark as that of a tribe in 1805, “residing at the Muscleshell rapid and on the north side of the Columbia to the commencement of the high country, wintering on the borders of the Tapteal.” The Tapteal (properly Waptail or Waptailmĭm) is Yakima river. This would locate them in eastern Klickitat and Yakima counties, Washington. They are probably identical with the Pĭsko band of the Yakima. In the name Pishquitpah the finalpahis the Yakima or Pä′lus locativepä, “at.”
K̔ka′săwiorKowwassayee(Shahaptian stock).—A small tribe speaking the Tenino language and formerly occupying a village of the same name, K̔ka′săwi, on the north bank of the Columbia, in Klickitat county, Washington, about opposite the mouth of the Umatilla. The full name is K̔ka′săwi-‛lĕ′ma, “people (‛lĕma) of the arrow-making place,” the local form being fromk̔ka′so, “arrow.” They took part in the Yakima treaty of 1855 under the name of Kowwassayee, and are now on Yakima reservation.
Hăhau′pûmorWahowpum(Shahaptian stock).—A small tribe speaking the Tenino language and occupying a village, Hăha′u, on the north bank of the Columbia, about the mouth of Olive creek, in Klickitat county, Washington. The word means “willow people,” fromhăha′u, a species of willow, andpûm, “people.” They are the Wahowpum of Lewis and Clark. They have never had official recognition.
Uchi′cholorOchechotes(Shahaptian stock).—A small tribe speaking the Tenino language, living now, or formerly, on the north bank of the Columbia in Klickitat county, Washington. They are mentioned as Ochechotes in the Yakima treaty of 1855, and may now be incorporated with other tribes on Yakima reservation. The name, from the Tenino language, signifies the “hind dorsal-fin” (of a salmon), and is the name of a rock on the north side of the Columbia, opposite the upper end of the island, at the mouth of the Des Chutes. SeeTapänäsh.
Skĭ′npä(Shahaptian stock).—Synonyms: Sawpaw (?), Skien, Skin, Skinpah. A small tribe speaking the Tenino language and formerly having a village on the north bank of the Columbia in Klickitat county, Washington, at the falls opposite Celilo. They took part in the Yakima treaty of 1855 under the name of Skinpah, and are now incorporated with the other tribes on Yakima reservation. The name is Tenino, and means “cradle place,” or “at the cradle,” fromskĭn, “cradle,” andpä, the locative, and refers to a prominent rock at the site of their former village having some resemblance to an Indian cradle. SeeTapänäsh.
Täpanä′shorEneeshur(Shahaptian stock).—A small tribe speaking the Tenino language, having a village on the north bank of the Columbia in Klickitat county, Washington, about opposite the mouth of Des Chutes river and a little above Celilo. The name is identical with the Eneeshur of Lewis and Clark, these explorers in 1805 having also included under this name the various bands speaking the Tenino language on both sides of the Columbia about the mouth of the Des Chutes. The Tapänäsh have no official recognition. SeeTenino.
TlaqluitorWŭshqûm(Chinookan stock).—Synonyms: Echebool, Echeloot, Eloot, Helwit, Niculuita, Ouichram, Tchilouit, Tilhulhwit, Wisham, Wishham, Wishram, Wisswham. The Tlaqluit, with the Wasko, are the easternmost tribes of Chinookan stock on the Columbia, having immediately above them the Shahaptian tribes, speaking the Tenino language. The Tlaqluit territory lies along the north bank of the Columbia in Klickitat county, Washington, from Tenino, about 6 miles above The Dalles, down to the neighborhood of White Salmon river. They call themselves Tlaqluit (Echeloot of Lewis and Clark), and are called Wŭshqûmă-pûm, or “Wŭshqûm people,” by the tribes speaking the Tenino language, Wŭshqûm being the name of their chief village near South Side at The Dalles, the great fishing and trading resort for the tribes of this section. The name appears also as Wishram. Both Tlaqluit and Wŭshqûm refer to a species of louse or flea abounding in that neighborhood. They took part in the Yakima treaty of 1855 under the name of Wishham, but most of them have probably never gone on the reservation. SeeWasko.
There is a tradition in the tribe that long before the coming of the whites to the Columbia a band of Tlaqluit left their people on account of a petty quarrel as to whether a goose made a certain noise with itsbill or with its wings, and went up the Columbia and the Spokane, and are supposed to be now about the headwaters of the latter stream and still retaining their language, although under a different tribal name.
Chilû′ktkwaorChilluckittequaws(Chinookan stock).—A tribe formerly extending along the north bank of the Columbia in Klickitat and Skamania counties, Washington, from about White Salmon river down to some distance below the Cascades. They are called Chilluckittequaws in 1805 by Lewis and Clark, who speak also of a separate band of the same tribe under the name of Smackshop, a name which can not now be identified. The tribe now numbers less than 100. Until recently the remnant lived about the mouth of White Salmon river, but removed about thirteen years ago to the Cascades. Their language is nearly the same as that of the Wasko. They have never had official recognition.
Kwikwû′lĭtorDog River(Chinookan stock).—Synonyms: Cascade Indians, Kigaltwalla, Upper Chinook, Wahclellah, Watlala. A small tribe formerly living at the Cascades and about Dog river, a small stream coming into the Columbia about half-way between the Cascades and The Dalles, in Wasco county, Oregon. They are identical, in part at least, with the Wahclellahs of Lewis and Clark (mentioned as a part of the “Shahala nation”), and are the “Ki-gal-twal-la band of the Wascoes” and the “Dog River band of the Wascoes” of the Wasco treaty of 1855. The “Dog River or Cascade Indians” were reported to number 80 souls in 1854. In the next year they, with other tribes, entered into the Wasco treaty, by which they agreed to remove to Warmspring reservation, where some of them now are, while the others are still about the Cascades. Their language is nearly the same as that of the Wasko.
Wasko(Chinookan stock).—Synonyms: Dalles Indians, Wascopum. A tribe formerly claiming the country about The Dalles, on the south bank of the Columbia, in Wasco county, Oregon. They, with the Tlaqluit on the opposite bank, are the easternmost extension of the Chinookan stock, and speak the same language. The name is said to be a Tenino word, meaning “grass,” or “grass people.” It has sometimes been made to include several cognate bands about The Dalles and Cascades, on both sides of the Columbia. Under the name of “The Dalles band of the Wascoes,” they entered into the Wasco treaty of 1855, and are now on Warmspring reservation in Oregon. They numbered 260 in 1892.
Waiäm(Shahaptian stock).—Synonyms: (Lower) Des Chutes, Waiäm-‛lĕma, Wayyampa, Wyam. A tribe speaking the Tenino language and formerly living about the mouth of Des Chutes river, in the present Wasco and Sherman counties, Oregon. Their chief village was on the Columbia where Celilo now is, and was called Waiäm, whence their name of Waiäm-‛lĕma or “people of Waiäm.” They joined inthe Wasco treaty of 1855 under the name of “Wyam or Lower Des Chutes band of Walla-Wallas,” and are now on Warmspring reservation in Oregon. Their number is not separately reported.
Tai′-ăq(Shahaptian stock).—Synonyms: Taigh, Ta-ih, Tairtla, Tyich. A tribe speaking the Tenino language and formerly occupying the country about Tygh and White rivers, in Wasco county, Oregon. The name Tai′-ăq refers to the stream and denotes “muddy, white water.” They took part in the Wasco treaty of 1855 under the name of “Ta-ih or Upper Des Chutes band of Walla-Wallas,” and are now on Warmspring reservation, Oregon. Their number is not reported.
Tĭ‛lqûni(Shahaptian stock).—A tribe formerly claiming the country between Tygh valley and Warmspring river, west of Des Chutes river, in the present Wasco county, Oregon. They are now on Warmspring reservation, in the same neighborhood. They have never been officially mentioned under their Indian name, and may be considered the Warmspring proper, although this name is local rather than tribal. They speak the Tenino language. SeeTenino.
TeninoorMĕli′-‛lĕma(Shahaptian stock).—The most important Shahaptian tribe of western Oregon. They formerly occupied middle Des Chutes river, and conquered the present Warmspring reservation from the Paiute or Snake tribes, but never occupied it until put there by the Wasco treaty of 1855. Since then they have been known indiscriminately as Tenino or Warmspring Indians, although this latter designation is commonly used to include other cognate tribes on the same reservation. For this reason it is impossible to give their number definitely. The Tenino language, in various dialects, is spoken, excepting by the Lohim, by all the tribes formerly living on both banks of the Columbia and on its tributaries from the country of the Wasko about The Dalles up to about the mouth of the Umatilla.
Most of this region, on the south or Oregon side of the Columbia, was formerly held by Shoshonean tribes of Paiute connection, which have been dispossessed by the Shahaptian tribes and driven farther back to the south. The only Shoshonean tribe which maintained its place on the Columbia was the Lohim, on Willow creek. The Tenino themselves conquered the present Warmspring reservation from the Snakes. The expulsion was in full progress when Lewis and Clark went down the Columbia in 1805, but had been practically completed when the first treaties were made with these tribes fifty years later. Lewis and Clark state that “on that (the south) side of the river none of the tribes have any permanent habitations, and on inquiry we were confirmed in our belief that it was from the fear of being attacked by the Snake Indians, with whom they are constantly at war. This nation they represent as being very numerous and residing in a great number of villages on the Towahnahiook (Wanwaui or Des Chutes), where they live principally on salmon, ... the first villages of the Snake Indians being twelve days’ journey on a course about southeast of thisplace.” In the appendix, after mentioning various bands of Snakes on Snake and Willamette rivers, they speak of the main body as “residing in the fall and winter on the Multnomah (Willamet) river, southward of the Southwest mountains, and in spring and summer near the heads of the Towahnahiook (Des Chutes), Lepage (John Day), Yaumalolam (Umatilla), and Wollawollah rivers, and especially at the falls of the Towahnahiook, for the purpose of fishing.” In the Wasco treaty of 1855 the Shahaptian tribes were recognized as owners of the whole country southward to the forty-fourth parallel, from the Cascade range east to the Blue mountains. SeeTapänäsh.
Tûkspû′shorJohn Day Indians(Shahaptian stock).—Synonyms: Dock-spus, John Day Rivers, Tûkspûsh-‛lĕma. A tribe speaking the Tenino language and formerly living along the lower part of John Day river, Oregon, having their principal village at the falls about 4 miles above the mouth. They are now on Warmspring reservation, and numbered 59 in 1892, with perhaps others off the reservation. Tûkspûsh is the name of John Day river in the Tenino language.
LohĭmorWillow Creek Indians(Shoshonean stock).—A tribe living on Willow creek, in Gilliam and Morrow counties, Oregon. They are of Shoshonean connection, being the only Indians of this stock who have been able to maintain their position on the Columbia against the inroads of the Shahaptian tribes. They have never made a treaty with the government, and are generally spoken of as renegades belonging to the Umatilla reservation. In 1870 they were reported to number 114, but are not mentioned in the recent official reports.
CayuseorWailĕ′tpu(Waiilatpuan stock).—Synonyms: Cailloux, Kayuse, Shiwanish, Skyuse, Wailetma, Yeletpo Chopunnish (of Lewis and Clark). The Cayuse are a warlike tribe of distinct stock formerly occupying the mountain country on the heads of Wallawalla, Umatilla, and Grande Ronde rivers in Oregon and Washington, including the present Umatilla reservation. Further investigation may yet establish a linguistic connection with the Shahaptian tribes. The Molala, formerly on Molalla creek, west of the Cascades, are a separated band, of whose western migration the Cayuse and their neighbors still have a tradition. The Cayuse formerly bore a high reputation for intelligence and bravery, but on account of their fighting propensities, which led them to make constant war on the Snakes and other tribes to the west, they were never very numerous. In 1838 a Presbyterian mission, called Waiilatpu, had been established among the Cayuse, by Dr Whitman, where now is the town of Whitman, in Wallawalla county, Washington. In 1847 the smallpox, before unknown among them, carried off a large part of the tribe. The Cayuse, believing that the missionaries were the cause of it, attacked the mission on November 29, 1847, killed Dr Whitman and thirteen others, and destroyed the mission. As a matter of fact, there seems little question that the infection was brought into the country in supplies intended for the use of the missionor of emigrants temporarily stopping there. In 1854, according to Stevens, “the tribe, though still dreaded by their neighbors on account of their courage and warlike spirit, is but a small one, numbering, according to the census of 1851, only 126. Of these, individuals of the pure blood are few, the majority being intermixed with the Nez Percés and the Wallah-Wallahs, particularly with the former, to such a degree that their own language has fallen into disuse.” A few years ago only a few individuals, then living on Umatilla reservation, retained their old language. In 1855 they joined in the treaty by which Umatilla reservation in Oregon was set apart, and most of those remaining are now there, while a few others are with the Nez Percés at Lapwai. Joseph, the noted Nez Percé chief, is himself the son of a Cayuse father. In 1892 the Cayuse on Umatilla reservation were reported to number 391, but it is evident that most of these are mixed-bloods of other tribes, particularly the Umatilla. The name Cayuse is from the Nez Percé language. They call themselves Wailĕtpu. They are known to the Yakima as Wi′alĕt-pûm or Wai′lĕtma, and to the Tenino as Shiwanish, or “strangers from up the river,” a name extended also to the Nez Percés.
Umatilla(Shahaptian stock).—Synonym: Utilla. A tribe formerly occupying the lower portion of the river of the same name, with the adjacent bank of the Columbia, in Oregon. They speak a distinct language of the Shahaptian stock. By the treaty of 1855 they agreed to go on Umatilla reservation in Oregon, where in 1892 they were reported to number 216. A large proportion of those now called Cayuse on the same reservation are Umatilla mixed-bloods.
Wallawalla(Shahaptian stock).—Synonyms: Oualla-Oualla, Walawaltz, Wollawollah, Wollaw-Wollah. A tribe formerly occupying the country about the lower portion of the river of the same name and along the east bank of the Columbia from Snake river down nearly to the Umatilla, in Washington and Oregon. They take their name from the river, the word being said to refer to “rushing water.” Their language is said to resemble closely that of the Nez Percés. By the treaty of 1855 they agreed to go on Umatilla reservation, Oregon, where, in 1892, they were reported to number 474.
A small band of the same tribe, known to the Yakima as Walu′la-pûm, formerly lived on the west bank of the Columbia opposite the present Wallula. Their dialect is said to have been more akin to the Pä′lus language.
SahaptinorNez Percés(Shahaptian stock).—Synonyms: Chohoptins, Chopunnish (Lewis and Clark), Copunnish, Laaptin (misprint), Â′dal-k̔ato′igo, “people with hair cut across the forehead” (Kiowa name), Shi′wanĭsh (Tenino name, applied also to the Cayuse), Wa′pamĕtănt (Yakima name for the language). The Nez Percés are said to call themselves Sahaptin, and were named Nez Percés, or “pierced noses,” by the French from their former custom of wearing nose pendants. They are the most important tribe of the Shahaptian stock, andformerly occupied a large territory in eastern Washington and Oregon and central Idaho, bounded on the east by the main divide of the Bitterroot mountains, and including lower Grande Ronde and Salmon rivers, with a large part of the Snake and all of the Clearwater. The Wallowa valley, the disputed title to which led to the Nez Percé war, lies on a branch of the Grande Ronde, in Oregon. They had the Salishan tribes to the northeast, the Shoshonean tribes to the south, and the Cayuse, Wallawalla, and Pälus, with all of whom they are much intermarried, on the west and northwest. Almost all authorities give them a high character for bravery, intelligence, and honorable conduct traits which were strikingly displayed in the Nez Percé war.
Lewis and Clark traversed their country in 1805, and speak of them and some connected tribes under the name of Chopunnish, distinguished as follows: Chopunnish nation (about the present Lapwai reservation), Pelloatpallah band (the Pälus), Kimooenim band (on Snake river, between the Salmon and the Clearwater), Yeletpo band (the Cayuse), Willewah band (in Wallowa valley, afterward Joseph’s band), Soyennom band (on the north side of the upper Clearwater, in Idaho; these were really a part of the Pälus—the proper form is Tätqu′nma, whence Thatuna hills, referring to “a fawn” in the Pälus language, and was the name applied to their kamas ground about Camass creek), Chopunnish of Lewis river (on Snake river, below the Clearwater). In response to a request from the Nez Percés, who sent a delegation all the way to Saint Louis for that purpose in 1832, the first Protestant mission was established among them at Lapwai, Idaho, in 1837. Soon afterward they entered into relations with the government, and made their first treaty with the United States in 1855. By this treaty they ceded the greater portion of their territory, and were confirmed in the possession of a reservation including Wallowa valley. On the discovery of gold in the country, however, the miners rushed in, and in consequence a new treaty was made in 1863, by which they gave up all but the present Lapwai reservation in Idaho. Joseph, who occupied Wallowa valley with his band, refused to recognize this treaty or remove to Lapwai. This refusal finally led to the Nez Percé war in 1877, as already related. The main body of the tribe took no part in the war. After the surrender of Joseph his band was removed to Indian Territory, where the mortality among them was so great that in 1884 they were returned to the northwest. For several reasons, however, it was deemed unadvisable to settle them in the neighborhood of their old home, and a place was finally found for them in 1887 on Colville reservation in northern Washington. In 1892 there were 1,828 on Lapwai reservation and 138 on Colville reservation, a total population of 1,966.