FRACHTENBERG] ALSEA TEXTS AND MYTHS 15 



Kalapuya, Molala, Shoshoni, and Salish folklore. We also meet with 

 the Test-of-Son-in-Law incident common to the traditions of the 

 Coos, Shasta, Maidu, Chinook, Kathlamet, and Salish tribes; with the 

 Arrow Chain of the Coos, Tillamook, Kathlamet, Quinaielt, and other 

 Salish Indians; and we are also told of similar Coos and Chilcotin 

 traditions about a marriage between a human being and a female bear. 

 Other incidents in common with the Tillamook, Kalapuya, Molala, 

 and Maidu tribes arc certain adventures encountered by Coyote. In 

 conclusion we may also mention the belief in a giant woman stealing 

 children, which seemed to have been held in common by the Alsea, 

 Coos, and Quileute Indians. 



Having thus demonstrated the intimate degree of relationship 

 which exists between the folklore of the Alsea and that of the other 

 tribes of the Pacific coast and Northwest area, it only remains to be 

 seen what, if any, distinctive traditions are to be found in Alsea 

 mythology. Careful examination shows but few distinctive myths 

 and traditions. Thus, the only myth not found among other tribes 

 of this area is the story of the Universal Change (Nos. 2, 3). Among 

 the other traditions The Avenger (which exhibits some incidents in 

 common with a Coos tale). The Magic Hazel Twig (likewise distantly 

 related to a Coos story), and The Runaway Couple seem to be dis- 

 tinctive Alsea stories. I use the expression ''seem to be" purposely, 

 because it is highly probable that similar narratives may yet be 

 recorded among some of the other tribes. Alsea mythology proves 

 the oft-repeated assertion that the folklore of the North American 

 Indian consists of myths and incidents which, either through a process 

 of dissemination (Boas) or through other causes (Brinton and 

 Ehrenreich), are distributed over practically the whole of the North 

 Ameri-can Continent. 



A prominent feature of Alsea mythology is the prevalence of the 

 explanatory element and the importance that is attached to it. 

 Such elements have been found in not fewer than 10 of the 20 traditions 

 recorded in the present volume; and some tales contain as many as 

 12 distinct explanations. Nor is the explanatory element treated as 

 a mere incident; the narrator seems always to be conscious of its 

 existence and invariably draws attention to it by means of the con- 

 ventionalized formula, "And this is the reason why to-day such and 

 such a thing exists." Attention may be directed to the fact that, 

 with a single exception (Woodpecker's red head), the explanatory 

 element of the Alsea folktales is invariably different from the explana- 

 tions contained in similar stories of the other tribes. It may prove 

 worth while to summarize here the various explanations that have 

 been found in the several Alsea traditions. Aside from the explana- 

 tions offered (in the Universal Change myth) for the various names of 



