1. This is based on the definition in Webster's New Twentieth Century Dictionary of the English Language , unabridged 2d ed. (New York: The Publishers Guild, 1965). There, "Very truly yours" is cited as an example of a formula often used today.

2. In some instances, fasting is also required after making medicine. Georgia Orcutt (Karok) stated that no water is drunk for five days after using a formula (Kroeber and Gifford 1980:263). It was also noted in this study that a Karok herb doctor must neither drink water nor eat salmon or deer meat for five days after making medicine; eel meat may be eaten, but only fresh eel and not dried (1980:265).

3. Wohpekemeu's medicine for childbirth will be described in chapter 8.

4. Yurok attitudes concerning the use of names have been described by Kroeber, who informs us that use of a person's name is considered grossly insulting and that use of a dead person's name is especially taboo (1925:47-48).

5. This text was originally spoken by Billy Werk (Yurok) of Weitch-

pec in 1907. Two different versions are given in Kroeber (1976:246-249), and both were translated with the assistance of an interpreter, probably Weitchpec Frank. The cylinder recording has been transferred onto tape, and is among the holdings at the Lowie Museum of Anthropology (tape #24-981).

6. The formulist in this case would be a woman, and she would be doctoring the man in his family house for pay. Family members and possibly others from the village would be in attendance as she worked. A formulist of this type was known in English as an "herb doctor," which is something quite different from a "medicine woman" (as in the Brush Dance) or an "Indian doctor" (as described in chapter 4 above).

7. Several formulas were employed to purify one who had actually handled a corpse or to terminate a period of mourning for a close relative who had died. The interpretation given here is based on three Yurok texts which were originally spoken by Dave Durban of Weitchpec (Kroeber 1976:305-307), Captain Spott of Rekwoi (Kroeber 1976:426-427), and Johnny Shortman of Welkwau (Kroeber 1976:443-444).

8. Thus it became taboo to carry a corpse past these places in a canoe. A corpse had to be taken ashore at these three places and was carried on the land behind the rocks; then it could be loaded back into the boat again.

9. This text was spoken by Ann of Espeu (Yurok) between 1901 and 1907. The village of Espeu was located near the town of Gold Bluff and most of the events of the narrative take place in this coastal location. A free translation and commentary are found in Kroeber (1976:456-460).

10. In a footnote, Kroeber informs the reader that Kapuloyo is Wohpekemeu's son and that he lives across the ocean at the downstream end of the world, where he spends much of his time dancing or gambling (1976:456). The gambling game mentioned here is the so-called many-stick game played by tribes of this region. In this game a "dealer" holds about fifty slender rods, one of which is marked with blood and ash to serve as the "ace." The dealer divides the bundle taking some of the rods in either hand, and then he invites his opponent to guess which hand holds the ace. The solo part of a gambling song is sung by the dealer while the others on his team sing an ostinato bass pattern and one pounds a drum with a steady five-beat rhythm. The style is exciting and hard to sing, for solo and bass parts are supposed to mesh cleanly in a quickly sung 5/8 meter.

11. Readers will surely note that this formula has many levels of meaning that are not considered here. It is particularly interesting that the formula seems to become a vehicle for the mother's own fantasizing, and thus it apparently serves to comfort her as much as the crying baby.

12. This text was spoken by William Lewis (Hupa) in 1901. It is not a

personal formula but rather one that pertains to the World Renewal complex described in chapter 5. The priest performs the formula for the good of the community and without pay. Interlinear and free translations of the text are found in Goddard (1904:252-264).

13. This Hupa word refers to a spirit or person who interferes with the run of fish, generally by supernatural means, thus causing famine for those upriver.

14. The literal English translation given for what he willed to happen is "Mountain water will go across" (Goddard 1904:253). It is significant to note that eels are indeed not usually found on the Klamath above Weitchpec even though there are some choice places for taking salmon, steelhead, and sturgeon.

15. This text was dictated by Emma Frank (Hupa) to Edward Sapir in 1927. A translation and detailed commentary are found in Golla (in press [MS pp. 171-173]).

16. Footnotes provided indicate that "cough" means flu, "blood sickness" indicates typhoid, and that the term literally meaning "green thing" probably refers to pleurisy or pneumonia (Golla, in press [MS p. 173]).