The girl insisted that she should be allowed to eat because she had already gained something great by fasting. Her mother still insisted on her daughter fasting. The daughter had to obey her mother, though she had fasted enough. Her mother left her there.

After the appointed time, the mother went to where the daughter was fasting. She was not where she had been fasting. The mother saw traces of a body of water that encircled the place where the young girl had fasted. She found that the water had taken the young girl under the ground, and she saw the specks of earth. This was done because the girl had fasted too long although she had [previously] received her dream.

There is a large, high, dismal hill on the banks of the Menomini river where the girl was fasting. It was from there the water came up by the power of the monster who dwelt there.1

WHY HUMAN BEINGS HAVE TWO TOTEMS

The deer ran all over

Mänäpus was existing by himself, and the animals were put here. He saw all of his little brothers. He spoke to all of them. One time he said: "Prepare, select what you choose to eat on the earth." The wolf said: "I want to eat the deer; I want it to be so." The deer went its way. The wolf went its way. He came across the deer's track. "This is what I chose to eat. I have to pursue him." So he started after him. They were both good runners. The wolf chased the deer all day. this island. The deer got tired in the evening after running all day. The wolf chased the deer till the latter got tired. He ran to the ocean. When he got to the shore he said: "May I become a taxkomik (herring?)." As soon as he touched the water he turned into a fish. The wolf, being on his trail, tracked him into the water. He saw where he had gone along the shore. He knew that he had turned into a fish. The wolf said: "May I be a salmon." became a salmon, and started to chase the fish. and ate him. The salmon returned to the shore. to a wolf. He returned to his dwelling place.

He

He caught him

He turned back

Mänäpus knew

'On the dangers which may arise from continuing to fast after receiving the blessing, compare Jones' Fox Texts, p. 182 ff.

that the wolf told the truth when he said he desired deer as his food.

After a while the deer came back in his shadow to where he had started from. The wolf saw the deer's shadow and said to him, "I have proved to you what I said by catching and eating you. You will be my food as long as the earth exists" he said to the shadow of the deer. So the deer and the wolf are alike. So it comes that a human being has two totems.1

. BUREAU OF AMERICAN ETHNOLOGY,

WASHINGTON, D. C.

'This myth begins like the one recorded by Hoffman, p. 201, of the 14th Annual Report of the B.A.E. It should be noticed that the Wolf and Deer belong to the same phratry (see Hoffman, ibid., pp. 41, 42). I suspect that the Deer-Herring, and the Wolf-Salmon are friendship-groups; and that Hoffman's lists need revising. I was told a certain man had three totems, to wit, the Bear, Mud-turtle, and Porcupine. These are intimately associated according to Hoffman, l. c., p. 42. I regret my stay among the Menominee was not long enough in duration to unravel this matter. It deserves further investigation.

THE PRESENT STATE OF OUR KNOWLEDGE CONCERNING THE THREE LINGUISTIC STOCKS OF THE REGION OF TIERRA DEL FUEGO,

IN

SOUTH AMERICA

BY ALEXANDER F. CHAMBERLAIN

N so far as the distribution of human languages is concerned, there is a marked contrast between the southern extremity of the American continent and the long fringe of Arctic coast, from Labrador to the Pacific. The latter is or has been occupied, together with parts of Greenland and the Arctic islands, by the Eskimo, a people speaking one language, with no serious differentiations such as occur in many other linguistic families, over this area extends but one stock. Tierra del Fuego, on the other hand, has still within its borders representatives of three independent linguistic stocks, the Alikulufan, the Onan, and the Yahganan; and it is even possible that one or two others may have formerly existed in this same area. The Arctic archipelago and the long narrow fringe of coast count but one family of speech, the Fuegian region three such stocks. This conclusion has not been disturbed by the most recent investigations; efforts to make out the Onan to be a Tsonekan (Tehuelchean) dialect have not been successful, nor has any real relationship between Alikulufan, Onan, and Yahganan been proved to exist. Distribution maps of the Fuegian stocks will be found in Bove, Hyades and Deniker, and Furlong.

The territory of the Alikulufan (or Alikalufan) stock includes the northwestern section of the archipelago of Tierra del Fuego: Brunswick peninsula and King William Land (with part of the coast to the northeast), Desolation Land, the islands of Santa Inez, Clarence, Dawson, etc.; also part of the island of Tierra del Fuego proper, from Admiralty sound west. The Alikuluf probably

occupied also the west coast of the island of Tierra del Fuego, north from their present location to the Straits of Magellan, and likewise a strip of coast on the Punta Arenas side of the straits. The Alikuluf, who number but a few hundred at most, are the Alikhoolip of Fitz-Roy, the Alakaluf, Alacaluf, etc., of English missionaries, the Alakalouf of certain French writers, etc.

The chief literature relating to Alikulufan linguistics is contained in the following titles:

1. BEAUVOIR, J. M. Pequeño diccionario del idioma Fueguino-Ona, Buenos Aires, 1901, pp. 60. See further under Onan.

2. Bove, G. Expedición austral argentina. Informes preliminares presentados á los ministros del interior y de guerra y marina de la República Argentina, Buenos Aires, 1883, pp. XXVI, 217.

3. BRINTON, D. G. The American Race, N. Y., 1891, pp. XVI, 392.

4.

5.

The Hongote Language and the Patagonian Dialects. At pages 45-52 of his Studies in South American Native Languages (Phila., 1892). Further Notes on Fuegian Languages. Proc. Amer. Philos. Soc., vol. XXX, 1892, pp. 249-254.

6. FENTON, T. Vocabulary. In Hyades and Deniker (q. v.).

7. FITZ-ROY, R. Narrative of the Surveying Voyages of His Majesty's Ships Adventure and Beagle, between the Years 1826 and 1836, describing their Examination of the Southern Shores of South America and the Beagle's Circumnavigation of the Globe, 3 vols., with Append. and Addend., London,

1839.

8. DE LA GUILBAUDIÈRE, J. Vocabulary. See Brinton (No. 5), Marcel, M. G. 9. HYADES, P. et DENIKER, J. Mission scientifique du Cap Horn, 1882-1883, tome vi, Anthropologie, Ethnographie, Paris, 1891, pp. vii, 422.

10. MARCEL, M. G. Les Fuégiens à la fin du XVIIe siècle d'après des documents inédits, Paris, 1892, pp. 20.

II. MITRE, B. Catálogo razonado de la sección lenguas Americanas. Con una introducción de Luis María Torres, tomo I. Buenos Aires, 1909, pp. xliii, 411. 12. SPEGAZZINI, G. Apuntes filológicas sobre las lenguas de la Tierra del Fuego. Anales de la Soc. Científ. Argent. (Buenos Aires), vol. XVIII, 1888, pp. 33ff.

13. Vocabularios Ona, Yaghan y Alacaluf. Ms. See Mitre, Catálogo, p. 176. 14. The Voice of Pity for South America (London), vols. I-XIII, 1854-1866. 15. Weddell, J. A Voyage towards the South Pole in the Years 1822-1824, containing an Examination of the Antarctic Sea to the Seventy-Fourth Degree of Latitude, and a Visit to Tierra del Fuego, with a particular Account of the Inhabitants, London, 1827, pp. iv, 432.

16. WILSON, J. Vocabulary. See Fitz-Roy, R.; Hyades, P. et Deniker, J.

The Alikulufan linguistic material in Fitz-Roy consists of a vocabulary of 208 words (compared with Tekenika, i. e., Yahgan), obtained by Dr J. Wilson, but no grammatical data. The Wilson vocabulary is reprinted by Hyades and Deniker, together with the equivalents (pp. 272-277) of the same taken down from an Alikuluf woman of Orange bay. Also 46 words, obtained in 1883 from Dr. Thomas Fenton, who had taken them down, in 1876, from three young Alikuluf women at Crooked Reach, and verified by Hyades. and Deniker at Punta Arenas by an Alikuluf boy, nine years old, who likewise gave 13 other words. The Fenton vocabulary differs notably from the Alikulufan proper, indicating great dialectical variation, if not, indeed, the presence of another linguistic stock altogether. Of the Alikulufan vocabulary in Fitz-Roy, Hyades and Deniker observe (p. 270) that it seems to be much more accurate than the corresponding Yahganan one.

Of the four Fuegians-the source of most of the linguistic material in Fitz-Roy-who had been taken to England by the Beagle on the first voyage in 1830, York Minster (26 years old), Boat Memory (20 years), and Fuegia Basket (9 years) were Alikuluf, while Jemmy Button (14 years) was a Yahgan. Boat Memory died of small-pox in England, but the other three were on board the vessel, when the famous Charles Darwin began his voyage round the globe, so significant for the development of biological and anthropological science. In his Journal, Darwin has left us his impressions of these aborigines, who were restored to their native land, when the Beagle reached Tierra del Fuego again in 1832. On the voyage over, Jemmy Button is said to have learned the Alikulufan language and to have forgotten, largely, if not entirely, his mother-tongue, by the time of his return. He soon learned it again, however. This accounts for certain contradictions and discrepancies in the linguistic data ascribed to him (e. g., in The Voice of Pity, vol. vi, 1859, p. 21), as Hyades and Deniker point out.

Weddell gives (p. 273) four "Fuegian" words, of which the exact affinities have not yet been made out; one, at least, and possibly two, may be Alikulufan. Weddell's words, which were ob