Nootka & Quileute Songs: Side 2

Recorded and Edited by Frances Densmore

Folk Music Of The United States Issued from the Collections of the Archive of American Folk Song L32

Play song	Name	Performed by	Description	Native Words	Translation	Notes
	I Cannot Forget You	Young Doctor	SONG OF A SOCIAL CUSTOM In the old days it was customary for a crowd of young men to gather in the evening and go around the village singing. Each man carried a couple of little sticks which he struck together and there was usually a drum in the party. Sometimes they would be asked into a house and given refreshments, after which they went on their way. A similar custom was noted among the Mandan and Hidatsa in North Dakota where the songs were called "serenades." The songs varied in character, including songs of admiration for the girls and many songs that were used as "courtesy songs" at social gatherings. The following song was recorded by Young Doctor in 1923 and by Mrs. Helen Irving in 1926, the duplication being accidental. Mrs. Irving said the song was composed in her generation by a man now dead whose name indicated that he had caught a mother whale and her offspring, which was an unusual feat. Young Doctor's version of the melody and words are presented.			Nootka Quileute
	Game Song (a)	Young Doctor	GAME SONGS The playing of games was one form of entertainment offered to visitors. On one occasion the Makah were playing a game with visiting Indians and were badly beaten. They saw that the visitors were cheating but said nothing, allowing them to keep their winnings because they were guests. The principal Makah game is that of "hiding bones," this being the local form of a guessing game that is common to many tribes. The players are divided into two sides, one hiding the bones until the other has guessed their location correctly. The game is commonly designated as slahal and was witnessed by the writer at a large gathering of British Columbian Indians at Chilliwack, B.C., in 1926. There are many spectators whenever the game is played and the game is accompanied by much gambling. In the song next following the only words are "the canoe," referring to the wagered article. The song was recorded by Young Doctor. The melody ends with two ascending progressions, a peculiarity often noted in Makah songs.			Nootka Quileute
	Game Song (b)	Young Doctor	In the next song the players taunt their unsuccessful opponents, the words meaning, "You did not get me." Young Doctor recorded the song.			Nootka Quileute
	Song Taught By The Frog	Young Doctor	DREAM SONGS The following story is unique among the many stories that have been related by Indians concerning their dream songs. Young Doctor said that one day in early spring, when it was raining hard, he saw a little green frog in a tree, evidently in great distress. He took it in his hands, spoke kindly to it and made a little shelter for it under his house. That night he dreamed that the frog was singing a song in appreciation of his kindness. After Young Doctor had learned this song the frog said, "I do not know this song as well as my father. He will teach it to you right." The next night Young Doctor dreamed that the little frog came and took him to the frog village which was in a pond. The little frog took him to his house in the middle of the pond and told him to sit down. Other frogs came and their spokesman called on the chief to sing. The chief was the little frog's father and he sang the same song that the little frog had sung but the melody was slightly different. The frog chief taught the song to Young Doctor who said that if he starts this song when away by himself the frogs seem to understand it and join in the song. This is the song recorded by Young Doctor.			Nootka Quileute
	Young Doctor's Dream Song	Young Doctor	On one occasion Young Doctor dreamed that he was in the midst of the Swinomish tribe, the following song coming to him in this dream. He said that his dream was fulfilled. About a week later he was in Victoria, British Columbia. The Swinomish tribe were there and he was among them and sang his dream song.		I am among the Swinomish tribe.	Nootka Quileute
	Song Of The Four Little Shell Animals	Mrs. Annie Long Tom	Mrs. Annie Long Tom, who recorded the next song, was a member of the Clayoquot tribe, living on the west coast of Vancouver Island. She married a Makah when she was a young woman and came to live at Neah Bay. For many years she has been a widow, living alone. This song was given her by the animals that live in a certain spiral shell that is common on the west coast. She recorded the song twice, the duplication being accidental. On the first occasion she said that she heard four little shell-animals singing the song. On the second occasion the words of the song were translated, "I am going to see a little crab who is bubbling." Both renditions were transcribed, the first being presented.		We are going to see the little crabs, We hare that they leave piles of bubbles.	Nootka Quileute
	A Whale Is Singing	Mrs. Gilbert Holden	Mrs. Gilbert Holden, a member of the Quileute tribe, once received a song in a dream of a whale but the song here presented is a song that a certain man heard in a dream. He beard a whale singing about the way his (the whale's) face was painted. A tracing of this pattern was made by the singer and consisted of a curved line on each cheek, pointed slightly upward, with five short lines slanting upward from it toward the eyes. After this dream the man painted his face as the whale had said his own face was painted. The man became a successful whaler and always painted his face in this manner before starting on a whaling expedition. The words of the song say that the paint is made of something that "lives in the rocks." The song was recorded by Mrs. Gilbert Holden.			Nootka Quileute
	A Path On The Mountain Peaks	James Guy	SONGS USED IN THE TREATMENT OF THE SICK Two methods of treating the sick were used in old tines by the Makah and Clayoquot as well as by other tribes, one method being by the aid of unseen power and the other by the use of herbal remedies. The medicine men who treated the sick and "took away pain" seldom gave remedies and sang their own songs, either alone or with relatives or friends of the sick person. Such men were believed to have very powerful tumanos (spirit helpers). James Guy, a Makah, related an interesting tradition concerning Iya'thia and the origin of the songs he used in treating the sick, one of which is here presented. The legend stated that a mysterious Form resembling a man appeared to Iyathia, then moved away and Iyathia followed it. He followed the Form through the brush, across the prairie and through mountain to a prairie on the other side, beyond which be saw another mountain. Halfway across the prairie the Form held out its right hand toward him and extended its first finger. Iyathia took bold of the finger and it fell off, and the feather from the right side of the headdress fell to the ground. Iyathia used the finger in his treatment of the sick and the feather enabled him to fly to the top of another mountain, the feather also gave him power to be a successful whaler. His power was said to be so great that he could restore the dead to life. Two songs were given him by the Form and both were recorded by James Guy, the second being presented.			Nootka Quileute
	Song Addressed To A Shark	Young Doctor	The principal winter ceremonials of the Makah were the Elokali and the Sai'yuk, the latter being primarily the meeting of the Saiyuk Society but regarded as a "gathering in which the whole tribe took part for the good of everybody's health." It was believed that sick persons were benefitted by hearing the songs and attending the dances. "People were made happier by belonging to it and the meetings of the Society gave rich people a chance to display their wealth and generosity." At the Saiyuk gatherings the people talked like little children using a childish voice and pronunciation like the lisping of a little child. There were special costumes, songs and dances, the dancers carrying drums and singing while the other members of the Society were seated and pounded on planks. The details show an interesting group physiology as well as a form of musical therapy. Mrs. Helen Irving related an instance of healing by the Saiyuk. She said that her father was unable to walk for at least 10 years before the Saiyuk came and sang for him. After their visit he improved and lived in excellent health to an advanced age. She said "his reliance was on the songs and meetings of the Saiyuk, but he sometimes took herb tea." SONGS CONNECTED WITH STORIES It was the custom of the Makah to entertain their guests with stories during the long winter evenings. Sometimes the stories were related by the host and sometimes a storyteller was invited to supper and asked to tell his stories in the evening. Songs occurred in many of these stories and were accompanied by handclapping by the singer. Each song was sung once. It was not customary for everyone to join in the singing but occasionally, if a man knew the songs, he might sing with the storyteller. A prominent character in these stories was Kwa'ti, a mythical person who did many mischievious things but also accomplished much good for the people. Young Doctor related a story of Kwati and recorded its song. According to this story there was a huge sbark in the ocean, so that the people had difficulty in going from Neah Bay village to Ozette. The mouth of the shark was near Tatoosh Island and his body extended to Hachu'a, a distance of a mile and a half. Kwati grieved because this shark was killing so many of his friends, so he cut yew saplings and made four spears and lashed them horizontally across his canoe. After certain other acts he went to sea. When he came near the place where the shark was, he pounded on the canoe and sang the following song which was recorded by Young Doctor. The song was addressed to the shark and is one of the most pleasing melodies recorded among the Makah. Kwati's plan was successful and he killed the shark.			Nootka Quileute
	Song Of A Little Boy In Search Of His Grandparents	Mrs. Gilbert Holden	A very old legend of the Quileute was related by Mrs. Gilbert Holden. According to this story a little boy was born far back in the woods and his parents used to teach him the following song so that be could go and look for his grandparents. After awhile the boy's parents died and he started out, singing this song, to search for his grandparents. He only knew their names, but did not know where to find them. At last he met an old man who took him to his grandparents. Afterward he became very rich and went to the moon, and we see his face in the moon at night. The song was recorded by Mrs. Holden and contains only two tones, a minor third apart. The melody consists of two unusually long phrases which were sung without a pause for breath.		I am going to A'kwali'kwaus (grandfather's name).	Nootka Quileute
	Beaver's Song To Bring Rain	Mrs. Wilson Parker	SONGS FOR CHILDREN The children were an important factor in the family life and many songs were recorded concerning them. In some of these songs the children are imagined as performing the tasks of adults, such as gathering crabs or picking salmon berries. In some songs the child is supposed to speak, while other songs are addressed to the child. Many of the simpler tribal stories were told to little children by their grandparents in order that they might become familiar with the characters in the stories and some of their doings. Other stories were connected with tribal customs, the action being placed in the field of the child's knowledge. Such a story is concerning a test of magic power following a potlatch. The story was related and its two songs recorded by Mrs. Wilson Parker. According to this story, Beaver was giving a potlatch and he and Fox-tail got into a dispute as to which had the strongest tunanos. Beaver said that be could make it rain at any time. Fox-tail said he could do the same and that he had a song which would "flood everything." Beaver said, "So have I." Beaver sang the following song, and the rain came down in torrents. Not only did it rain, but there came a strong east wind.		Watch the heavy rain. It will be so heavy that it will look like vapor and a strong east wind will blow.	Nootka Quileute
	My Canoe Is Full Of Kelp Fish	Mrs. Wilson Parker	The foregoing is a rhythmic, not a melodic expression, with definite phrases. The song attributed to the flower is a monotone except for two descents of a semitone. It is rhythmic but lacks a division into phrases. This is not presented, and is the first song attributed to a flower which has come to the writer's attention. The story relates that after Fox-tail sang his song the rain fell but not so heavily as after Beaver's song, and a moderate wind blew from the southwest. A little boy is supposed to speak in the next song, which was recorded by Mrs. Wilson Parker. It is a lively melody containing only one progression other than a whole tone.		Take your basket and fill it with kelp fish. My canoe is full of kelp fish but I threw out the bullheads.	Nootka Quileute
	My Little Son	Young Doctor	A particularly fine song was composed by Young Doctor and could be sung for a baby boy of the upper class. An old man might take the baby in his arms and sing this song, and afterward the child's father would give him food. There is both dignity and pathos in the words which are an example of Indian poetry. It was recorded by Young Doctor.		My baby boy, my little baby boy, my little son. You will put a sealing spear into your canoe, without knowing what use you may make of it when you are a man.	Nootka Quileute
	Breakers, Roll More Easily		MISCELLANEOUS SONGS Nine songs to calm the sea were recorded by Mrs. Sarah Guy, who was the daughter of a Clayoquot chief. Her early home was on the west coast of Vancouver Island. This is on the open sea and the water is often rough. Mrs. Guy said that if caught in a storm they sang songs in their canoes and that she "believed these songs were a great help." She said: "Even when we were in the highest breakers, if we sang these songs it seemed as though very soon the water was smoother." In these songs they addressed the breakers in a friendly manner. Both she and her husband, James Guy (Makah), said they had never heard of anger on the part of the ocean or the forces of nature. They seemed surprised at the question. Mr. Guy said his people put oil on the bow of a canoe to smooth the surrounding water but neither had heard of putting anything in the water as a "propitiating offering." Like many other songs of this region, these songs are in pairs, the first containing a request and the second containing an assertion. When recording the next song Mrs. Guy made gestures as though forcing something downward, holding her hands on a level with her face when making the motions. She said these gestures were made when singing the songs in the canoes.		Breakers, roll more easily. Don't break so high. Become quiet.	Nootka Quileute
	I Will Not Have Him	Mrs. Annie Long Tom	This series closes with a song that might be sung at a social gathering. It was described by the interpreter as a "sort of love affair song." It was recorded by Mrs. Annie Long Tom who, like Mrs. Sarah Guy, was a Clayoquot from the west coast of Vancouver Island.		I will not, I will not have him because he is too old. His head and shoulders are good looking but I will not have him anyway because he is too old.	Nootka Quileute