The name of “Glacier Point” is said to be Pa-til-le-ma, a translation of which I am unable to give. Ho-yas, and not Lo-ya, as has been stated by some, referred to certain holes in detached rocks west of the Sentinel, which afforded “milling privileges” for a number of squaws, and hence, the locality was a favorite camp ground. “The Sentinel” or “Loya,” simply marked the near locality of the Ho-yas or mortars, or “The camp ground;” as it does now The Hotels. It was a common practice for visitors to confer new names on the objects of their enthusiastic admiration, and these were frequently given to the public through letters to newspapers, while others may be found in the more enduring monuments of literature. It is a matter of no surprise that so few of them ever stuck. But little change has really been made in the English names for the more important objects within the valley and in its immediate vicinity. The Cathedral Rocks and spires, known as Poo-see-na-chuc-ka, meaning “Mouse-proof Rocks,” from a fancied resemblance in shape to their acorn magazines or cachés, or a suitability for such use, have been somewhat individualized by their English names.
Of Ko-sü-kong, the name of the “Three Graces,” I never learned the meaning. Ta-pun-ie-me-te is derived from Ta-pun-ie, meaning the toes, because of walking on tip-toes across, and referred to the “stepping stones” that were at the lower ford. Mr. Travis’ “succession of rocks” simply indicated the turning-off place. There are other names that it appears unimportant for me to notice. They have been sufficiently well preserved in Professor Whitney’s valuable Guide Book.
Some romantic believers in the natural tendencies of the Indians to be poetical in their expressions, twist the most vulgar common-place expressions and names into significations poetically refined, and of devotional sincerity.
Others have taken the same license in their desire to cater to the taste of those credulous admirers of the NOBLE RED MAN, the ideal of romance, the reality of whom is graded low down in the scale of humanity. Mr. Hutchings, who, were it not for his exuberant imagination, might have learned better, gives the signification of “Lung-oo-to-koo-ya” as “Long and Slender,” and applies it to what he calls the Ribbon Fall. His name is better than his interpretation. Mr. H. also says that the signification of To-toc-ah-nü-la is “a Semi-Deity;” that of “Tissa-ack” “Goddess of the Valley,” and that Po-ho-no means “The Spirit of the Evil Wind.”
These interpretations, like the “sparkling shower of crystals” are more artistically imaginative than correct. The Pai-ute for wind, is Ni-gat, and the Kah-we-ah, is Yah-i, one or the other of which tongues were used by the Yosemites; though the Pai-ute, or a dialect of it, was given the preference.
The savages have a crude, undefinable idea of a Deity or Great Spirit, a Spirit of Good, who never does them harm, and whose home is in the happy land they hope to reach after death. This happy hereafter, is supposed by most on the western slope of the Sierras to be located in the West, while those on the eastern slope or within the Colorado Basin, in Arizona and in Mexico, locate it in the East. They all have a superstitious fear of evil spirits, which they believe have the power to do them great harm, and defeat their undertakings.
They do not as a rule look to the Great Spirit for immediate protection from evil, but instead, rely upon amulets, incense and charms, or “medicine” bags. Through these and certain ceremonies of their priests or “mediums,” they endeavor to protect themselves and their families from the evil influence of spirits in and out of the flesh.
They believe that the spirits of the dead who have not, through proper ceremonies, been released from the body and allowed at once to go to the happy land, were evil spirits that were doomed to haunt certain localities. They looked with superstitious awe upon objects and localities, which to them were of mysterious character. Even familiar objects were sometimes looked upon as having been taken possession of by spirits. These spirits it was supposed could do injury to those who might venture near them without the protection afforded by their charms, or certain offerings to their priests for indulgences from the spiritual inhabitants. Streams were often said to be controlled by spirits, and for this reason, offerings of tobacco and other substances were at times thrown in as a propitiation for past offenses, or as an offering for something in expectancy. They believe that the elements are all under control, or may be used by the more powerful spirits, and, owing probably to its infrequency in California, lightning seemed to be an especial object of awe and wonder to them.
Waterfalls seemed not to engage their attention for their beauty, but because of the power they manifested; and in none of their objections made to the abandonment of their home, was there anything said to indicate any appreciation of the scenery. Their misfortunes, accidents and failures were generally believed to have resulted from evil spiritual interference, and to insure success in any undertaking, these dark or evil spirits must first be conciliated through their “medicine men,” from whom they obtain absolution.
All spirits that had not been released and taken their flight to their happy Western spirit-land were considered as evil; and only the Great Spirit was believed to be very good. The Indians of the Yosemite Valley did not look upon Tote-ack-ah-nü-lah as a veritable Deity or “semi-Deity.” They looked upon this cliff, and the representation of the likeness of a human face, with the same mysterious awe and superstitious feeling that they entertained for some other objects; though perhaps their reverence was in a somewhat higher degree stimulated by this imposing human appearance; and their ability, therefore, the better to personify it. They regarded this vast mountain as an emblem of some mysterious power, beyond their comprehension. From my knowledge of their religious belief, I have come to the conclusion that their ideas in this direction are wholly spiritual, without material representation, except as stated, through symbolic ideas, growing out of their superstitious ignorance, like some ignorant Christians. They have in imagination peopled the rocks and mountains, woods and valleys, streams and waterfalls with innumerable spiritual occupants, possessed of supernatural or spiritual powers, none of which are believed by them to equal the power of the Great Spirit whose home is in the West, and who prohibits the return of the evil ones, until a probationary existence here upon this earth shall have given them such knowledge of and disgust with evil as will fit them for the enjoyment of good.