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A History of Psychology
Global, interdisciplinary, and engaging, this textbook integrates materials from philo-
sophical and biological origins to the historical development of psychology. Its extensive
coverage of women, minorities, and psychologists around the world emphasizes psychol-
ogy as a global phenomenon while looking at both local and worldwide issues. This per-
spective highlights the relationship between psychology and the environmental context
in which the discipline developed. In tracing psychology from its origins in early civiliza-
tions, ancient philosophy, and religions to modern science, technology, and applications,
this book integrates overarching psychological principles and ideas that have shaped the
global history of psychology, keeping an eye toward the future of psychology. Updated and
revised throughout, this new edition also includes a new chapter on clinical psychology.
Robert B. Lawson is Professor Emeritus of Psychological Science at the University of Ver-

mont, where he has taught graduate and undergraduate level History of Psychology for
the past 40 years. He also served in many academic administrative roles at the University
of Vermont and elsewhere, which included Associate Vice President for Research and
Dean of the Graduate College. He is the author of four psychology textbooks.
E. Doris Anderson is a lecturer at the University of Vermont’s Master of Public Adminis-

tration Program and systems development and mediation consultant for A&L Associates.
She has experience in psychiatric nursing and work with public and nonprofit organiza-
tions. She is co-author of Psychology and Systems at Work (2013).
Antonio Cepeda-Benito is a Professor of Psychological Science at the University of Ver-

mont. His research connects the disciplines of behavioral neuroscience and clinical psy-
chology to investigate drug addiction and eating disorders. He has been awarded the
Texas A&M Academic Inspiration Award for teaching, Texas A&M Provost Outstanding
Individual Achievement Diversity Award, and National Hispanic Science Network Excel-
lence Awards for Public Service and for Mentoring.
A History of Psychology
Globalization, Ideas, and Applications
Second Edition
Robert B. Lawson, E. Doris Anderson,

and Antonio Cepeda-Benito
Second edition published 2018
by Routledge
711 Third Avenue, New York, NY 10017
and by Routledge
2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2018 Taylor & Francis
The right of Robert B. Lawson, E. Doris Anderson, and Antonio Cepeda-Benito
to be identified as authors of this work has been asserted by them in accordance
with sections 77 and 78 of the Copyright, Designs and Patents Act 1988.
All rights reserved. No part of this book may be reprinted or reproduced or
utilised in any form or by any electronic, mechanical, or other means, now
known or hereafter invented, including photocopying and recording, or in any
information storage or retrieval system, without permission in writing from the
publishers.
Trademark notice: Product or corporate names may be trademarks or registered
trademarks, and are used only for identification and explanation without intent
to infringe.
First edition published by Pearson Education, Inc. 2007
Library of Congress Cataloging-in-Publication Data
Names: Lawson, Robert B., author. | Anderson, E. Doris.,
author. | Cepeda-Benito, Antonio, author.
Title: A history of psychology : globalization, ideas, and applications / Robert B.
Lawson, E. Doris Anderson, and Antonio Cepeda-Benito.
Description: Second Edition. | New York : Routledge, 2018. | Revised edition of
A history of psychology, c2007. | Includes bibliographical references and indexes.
Identifiers: LCCN 2017025912 | ISBN 9780415788274 (hardback : alk. paper) |
ISBN 9781315225432 (ebook)
Subjects: LCSH: Psychology—History—Textbooks.
Classification: LCC BF81 .L39 2018 | DDC 150.9—dc23
LC record available at https://lccn.loc.gov/2017025912
ISBN: 978-0-415-78827-4 (hbk)
ISBN: 978-1-315-22543-2 (ebk)
Typeset in Sabon
by Apex CoVantage, LLC
Brief Contents
Preface xix
Timeline of Philosophy and Psychology in the Context of General History xxii
SECTION I
The Present: Globalization, Psychology, and History 1
1 Contemporary Psychology: Global Forces 3
2 Psychology: The American Approach 14
3 Nature of History and Methods of Study 23
SECTION II
Early Philosophical and Biological Foundations of Scientific Psychology 37
4 Philosophical Foundations of Psychology 39
5 Biological Foundations of Psychology 68
6 Phrenology, Mesmerism, and Hypnosis 89
7 Associationism 107
SECTION III
Schools of Psychology 127
8 Voluntarism and Structuralism 129
9 Functionalism 144
10 Behaviorism 179
11 Gestalt Psychology 206

vi Brief Contents
12 Psychoanalysis 226
13 Beyond Psychoanalysis: Continuing Developments in Psychotherapy 250
SECTION IV
Diversity in Psychology 273
14 Women in the History of Psychology 275
15 Ethnic Diversity in American Psychology 305
16 Psychology in Russia 320
17 Psychology in China 343
18 Indigenous Psychologies: Latin America, South Africa, and India-Asia 358
SECTION V
Applied Psychology 367
19 Clinical Psychology 369
Epilogue 381
References 383
Name Index 409
Subject Index 414
Contents
Preface xix
Timeline of Philosophy and Psychology in the Context of General History xxii
SECTION I
The Present: Globalization, Psychology, and History 1
1 Contemporary Psychology: Global Forces 3

Chapter Overview 3
Learning Objectives 4
Introduction 4
Coming Together: The Evolution of Globalization 5
The Growth of Psychology Around the Globe 5
Global Psychological Associations 6
Postmodernism and the Multicultural Movement 7
Postmodernism 7
A Reevaluation of Psychology 8
Cross-Cultural Psychology 8
Culture and Boundaries 9
Development Initiatives and Indigenization 10
The Call for Indigenization 10
Systematic Deterrents to the Development of Psychology in the
Developing World 11
Linking the Social and the Economic 11
Toward a Global Psychology Paradigm 11
History of Psychology: A Framework 12
Summary 13
2 Psychology: The American Approach 14

Chapter Overview 14
Introduction 15
Local–Global Dynamics in American Psychology 16
American Psychological Association (APA) 16
Association for Psychological Science (APS) 18
viii Contents
Three Issues in American Psychology 18
Credentials 18
Diversity 19
Prescription Privileges 20
Definition and a New Vision for Psychology 21
Summary 22
3 Nature of History and Methods of Study 23

Chapter Overview 23
Introduction 24
What’s Important 26
Making History 26
Approaches to the History of Psychology 27
Methods of Study in Psychology 28
Spiritualism and Science 29
Sorcery in Salem 30
The New History of Psychology 31
Paradigms and Revolutions 32
Specialization in Psychology 33
Psychology Makes a Difference 35
Summary 36
SECTION II
Early Philosophical and Biological Foundations of Scientific Psychology 37
4 Philosophical Foundations of Psychology 39

Chapter Overview 40
Introduction 41
The Dawn of Civilization: Four River Valley Civilizations 42
Early Explanatory Systems: Animism and Spirits 43
Early Philosophies and Religions 44
Confucianism and Taoism 45
Indian Religions: Hinduism and Buddhism 46
Judaism 48
Greek Philosophy 49
Thales 49
Anaximander and Pythagoras 49
The Eleatics 50
Heraclitus, Empedocles, and Democritus 50
Socrates 51
Plato 52
Aristotle 52
Roman Philosophies 54
Contents ix
Christianity 55
Islam 56
Islamic Science and Philosophy 58
Judaic Philosophers 58
Scholasticism: Thomas Aquinas and William of Occam 59
The Renaissance: The Place and the People 60
Francesco Petrarch 61
Martin Luther 61
Niccolò Machiavelli 62
Renaissance Science 62
Nicolas Copernicus 62
Galileo Galilei 63
Isaac Newton 64
Francis Bacon 64
The Modern Period: René Descartes 65
Summary 66
5 Biological Foundations of Psychology 68

Chapter Overview 68
Introduction 71
Mind–Body Relationship 71
Thomas Hobbes (1588–1679) 71
Spinal Cord Studies 72
René Descartes (1596–1650) 72
Robert Whytt (1714–1766) 72
Charles Bell (1774–1842) 73
Francois Magendie (1783–1855) 74
Bell–Magendie Law 74
Johannes Müller (1801–1858) 75
Neural Impulses 75
Brain Localization 75
Marie-Jean Pierre Flourens (1794–1867) 76
Pierre-Paul Broca (1824–1880) 77
Electrical Stimulation of the Brain 78
Phantom Limbs and Causalgia 78
Phineas Gage (1823–1860) 79
Neural Units and Processes 79
The Golgi–Ramón y Cajal Controversy 79
The Microelectrode 80
CATS, PETS, and MRI 81
Split Brains 83
Matters of the Mind 84
Decade of the Brain 84
Minds and Monkeys 84
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x Contents
Brain Challenges 85
Affect and Health 86
Summary 87
6 Phrenology, Mesmerism, and Hypnosis 89

Chapter Overview 89
Introduction 92
Mind and Soul 92
Baruch Spinoza (1632–1677) 92
Conscious and Unconscious Minds 93
Phrenology 94
Franz Joseph Gall (1758–1828) 94
Phrenology in America 95
Personality Assessment 95
Mesmerism 96
Franz Anton Mesmer (1734–1815) 96
Marquis de Puysegur (1751–1825) 98
Hypnosis 98
The Nancy School of Hypnosis 99
The Parisian School of Hypnosis 99
Laboratory Studies of Hypnosis 101
The State and Non-State Model of Hypnosis 101
Dissociation Theories of Hypnosis 102
Hypnotic Phenomena: Age Regression 103
Hypnosis and Clinical Psychology, Efficacy Studies, and Prevention 103
Summary 105
7 Associationism 107
Chapter Overview 107
Introduction 109
Origins of Human Knowledge 110
Empiricism 110
Revelation 110
Positivism 111
Associationism 112
The British Empiricists 113
John Locke (1632–1704) 113
George Berkeley (1685–1753) 114
David Hume (1711–1776) 115
The British Associationists 116
David Hartley (1705–1757) 116
The Family Mills 117
Alexander Bain (1818–1903) 119
Counterpoint: Immanuel Kant (1724–1804) 120
Contents xi
Associationism: Later Developments 121
Hermann Ebbinghaus (1850–1909) 121
Sensory Conditioning 122
Selective Deprivation Studies 123
Repressed Memories 123
The Seven Sins of Memory 124
Summary 125
SECTION III
Schools of Psychology 127
8 Voluntarism and Structuralism 129

Introduction 131
Psychophysical Laws and Consciousness 132
Weber’s Law 132
Weber–Fechner Law 133
Stevens’ Law 135
Wilhelm Wundt (1832–1920) 136
Establishment of Psychology as an Independent Science 136
Voluntarism: The Subject Matter and Method of Study 137
The Composition of Consciousness 137
Apperception 137
Mental Chronometry 138
Völkerpsychologie or Cultural Psychology 139
Alternatives to Voluntarism 139
Franz Brentano (1838–1917) and Act Psychology 139
Oswald Külpe (1862–1915) and Imageless Thought 140
Edward Bradford Titchener (1867–1927) and Structuralism 141
The Origins of the Psychological Experiment 141
The Elements of Love 142
Summary 143
9 Functionalism 144
Introduction 146
Setting the Stage for Functionalism 146
Charles Darwin: Evolution Is Adaptive and Functional 147
Darwin and Psychology 148
The Legacy of Charles Darwin 149
Sir Francis Galton: To Quantify Is to Know 150
Galton and Psychology: Individual Differences 150
Herbert Spencer: Social Darwinism 151
xii Contents
Forerunners of Functionalism 152
William James: Psychologist, Philosopher, and Pragmatist 152
James as a Psychologist 153
James as a Philosopher 155
Granville Stanley Hall: Scientific and Professional Psychology 156
Hall Entering Psychology 157
Hall as an Established Psychologist 157
Hall and Scientific/Applied Psychology 158
The Founding of Functionalism 159
John Dewey: A Vermonter and Functionalist 160
Dewey and Education 161
James Rowland Angell: Popularizing Functionalism 162
Harvey A. Carr: A Mature Functionalism 164
Functionalism at Columbia University 164
James McKeen Cattell: A Quantifiable and Functional Psychology 165
Edward Lee Thorndike: Animal Behavior and Connectionism 167
Robert Sessions Woodworth: Author and Educator 169
The Legacy of Functionalism and Contemporary Issues 171
Hugo Münsterberg: Popularizing Applied Psychology 172
Forensic Psychology 173
Clinical Psychology 174
Industrial/Applied Psychology 174
Lightner Witmer: The Beginnings of Clinical Psychology 175
A Functional Future 176
Summary 177
10 Behaviorism 179
Introduction 182
Models of Learning 182
Stimulus–Response (S–R) 182
Stimulus–Organism–Response (S–O–R) 183
Response (R) 183
Mind, Motion, and Mapping: The Beginning 183
John Broadus Watson (1878–1958) 184
Emotions, Thinking, and Instinct 184
Karl Lashley (1890–1958) 186
Mass Action and Equipotentiality 186
Pavlovian or Classical Conditioning 188
Basic Pavlovian Conditioning 188
Applied Pavlovian Conditioning 189
Neobehaviorism 190
Clark Hull (1884–1952) 190
Methodology and Learning 191
Contents xiii
Hypothetico-Deductive Theory of Behavior 191
Drive Reduction Theory of Learning 192
Edward Chace Tolman (1886–1959) 193
Fundamental Ideas 193
Theory and Experiments 193
Orval Hobart Mowrer (1907–1983) 195
Two-Factor Theory of Learning 196
Emotional Conditioning 196
Burrhus Fredric Skinner (1904–1990) 196
Types of Conditioning 197
Schedules of Reinforcement 197
Law of Acquisition 198
Behavioral Technology 198
Martin Seligman (1942–) 199
Learned Helplessness 199
Learned Optimism 199
Explanatory Style 200
Albert Bandura (1925–) 200
Social Learning 201
Self-Efficacy 202
Self-Regulation 202
Positive Psychology 203
Summary 204
11 Gestalt Psychology 206

Introduction: The Figure and the Ground 208
Laying the Groundwork for Revolution 208
Max Wertheimer (1880–1943) 210
Phi Phenomenon 210
Gestalt Principles of Perceptual Organization 212
Productive Thinking 212
Kurt Koffka (1886–1941) 214
Wolfgang Köhler (1887–1967) 215
The Mentality of Apes 215
Coming to America 216
From Structuralism to Behaviorism 217
Kurt Lewin (1890–1947) 217
Field Theory 218
The Zeigarnik Effect 219
Lewin in America 219
The Child Welfare Research Station 221
Action Research 221
Expanding Gestalt’s Influence 222
xiv Contents
Gestalt Therapy 223
Gestalt Psychology Today 224
Summary 225
12 Psychoanalysis 226
Introduction 228
Setting the Stage: Antecedent Influences on Psychoanalysis 228
The History of Attitudes/Ideas Concerning Psychopathology 229
Sigmund Freud (1856–1939) 230
Early Life 230
The Development of Psychoanalysis 231
Breuer and the Case of Anna O., Studies on Hysteria 232
Freud’s Seduction Theory 234
The Interpretation of Dreams 235
The Psychopathology of Everyday Life 236
Building a Legacy: Freud and His “Naughty Boys” 236
Freud in America 237
Theory of Personality Development 237
Freud in Exile 240
The Last Year 240
Following in Freud’s Footsteps 240
Anna Freud: Child Psychoanalysis 240
Ernest Jones 241
Carl Jung (1875–1961) 241
The Final Break 243
Psychological Types 244
Personality Structure 244
Alfred Adler (1870–1937) 245
Individual Psychology 247
Summary 247
13 Beyond Psychoanalysis: Continuing Developments in Psychotherapy 250

Introduction 251
Object Relations Theory 252
Melanie Klein 252
W. R. D. Fairbairn 254
Alternatives to Classical Psychoanalysis and Object Relations 255
D. W. Winnicott 255
Heinz Hartmann 257
Margaret Mahler 258
Heinz Kohut 258
Erich Fromm 260
Contents xv
Fromm’s Theory 261
Erik Erikson 262
Gordon Allport 264
Henry Murray 265
A Third Force in Psychology: Humanistic Psychology 266
Abraham Maslow 267
Carl Rogers 268
Rollo May 269
Summary 270
SECTION IV
Diversity in Psychology 273
14 Women in the History of Psychology 275

Introduction: Women in Psychology 277
Early Women in Psychology 278
Hildegard von Bingen 278
Dorothea Lynde Dix (1802–1887) 278
Breaking the Educational Barrier 279
Mary Whiton Calkins 279
Margaret Floy Washburn 280
Christine Ladd-Franklin 282
Lillien Jane Martin 283
Out of Academia 284
Leta Stetter Hollingworth 284
Maria Montessori 285
Work and Marriage 286
Lillian Moller Gilbreth 286
Anne Anastasi 287
Rosser’s Stages of Women’s Participation in Science 288
The Psychology of Women 288
Karen Horney 289
Re-Defining Gender Difference 291
Janet Spence 292
Sandra Bem 293
Florence Denmark 294
Women Challenging Bias 294
Evelyn Hooker 294
Mamie Phipps Clark 296
Women in Developmental Psychology 297
Anna Freud 297
Mary Cover Jones 298
Mary D. Salter Ainsworth 300
xvi Contents
Groundbreakers and Newsmakers 301
Carol Gilligan: In a Different Voice 301
Elizabeth Loftus: Eyewitness Memory 302
Summary 303
15 Ethnic Diversity in American Psychology 305

Introduction 306
Some Factors in the Experience of African Americans in Psychology 307
The Association of Black Psychologists 308
Kenneth B. Clark 309
Francis Cecil Sumner 310
Dalmas A. Taylor 312
Norman B. Anderson 313
Asian-American Contributions to Psychology 313
The Asian American Psychological Association (AAPA) 313
Stanley Sue 314
Richard M. Suinn 315
Hispanic American Contributions 315
Martha Bernal 315
Native Americans and American Psychology 316
Carolyn Attneave 317
Summary 319
16 Psychology in Russia 320

Introduction 323
An Overview of Russian History (1860–Present) 323
The Pre-Revolutionary Period (1860–1917) 323
The Soviet Period (1917–1991) 324
The Post-Soviet Period (1991–Beyond) 326
Pre-Revolutionary Psychology (1860–1917) 326
Ivan Michailovich Sechenov 327
Ivan Petrovich Pavlov 329
Revolution: The Development of Soviet Psychology (1917–1991) 331
Vladimir Bekhterev 331
Soviet Repression and Reactology 334
Georgy Ivanovich Chelpanov 334
Konstantin Kornilov 335
Dialectical Materialism, Pedology, and Psychotechnics 336
Lev Vygotsky 337
Alexander Luria 338
Aleksei Nikolayevich Leontiev 338
The Soviet Union in the 1960s 340
Contents xvii
Post-Soviet Psychology: Picking Up the Pieces After Perestroika 340
Summary 341
17 Psychology in China 343

Introduction 345
Philosophical Roots of Chinese Psychology 345
Confucianism 346
Taoism 348
The I Ching 348
East Meets West: Early European Influence 349
Psychological Testing 349
The Chinese Medical Model 350
Psychology in China as an Experimental Science 351
Foreign Imports 351
The Impact of Communism 353
The Cultural Revolution 354
Chinese Economic Reform 354
Chinese Psychology Faces Forward: Current Challenges and Opportunities 354
Summary 356
18 Indigenous Psychologies: Latin America, South Africa, and India-Asia 358

Introduction 359
Latin American Psychology 360
Formal Institutions 360
Social Problem Solvers 361
South African Psychology 362
Shifts in Research 363
Indian-Asian Psychology 364
Shifts in Research 364
Summary 365
SECTION V
Applied Psychology 367
19 Clinical Psychology 369

The Making of a Profession 370
What Is a Profession 370
xviii Contents
Precursors and Origin of Clinical Psychology 371
A Profession Needs the Backing of a Reputable Organization 371
A Defining Role for Clinical Psychologists: Testing and Assessment 373
Intelligence Testing 373
Personality Testing 374
Treatment and Psychotherapy 375
From Mental Asylums to Community Mental Health Centers 375
The 1920s 376
World War II: Clinical Psychology Gains Clout 377
From Independent Practice to Managed Care 377
Beyond Psychotherapy 378
Forensic Psychology 378
Training 379
Summary 380
Epilogue 381
References 383
Name Index 409
Subject Index 414
Preface
History is frequently dismissed as simply a record of past events, dry, stale, and inorganic,
yet this is far from the truth as history is a living, reactive, and organic entity. Illuminat-
ing the past helps us to understand who we are now, while at the same time, our current
understanding of reality in turn changes our view of past events. History also shapes the
future. This is true of history in general as well as the more specific history of a scientific
discipline such as psychology.
When you are trying to chart a course forward, it is essential to have points of reference
that include where you are now as well as where you have been. Experiment and investi-
gation without direction is not science, it is simply aimless curiosity. To engage fully as a
scientist and/or practitioner in any scientific discipline, you need to understand the history
of that discipline.
In this book, A History of Psychology: Globalization, Ideas, and Applications, we seek
to provide the necessary points of reference that allow the reader to engage fully in the
discipline of psychology. By understanding where psychology has been and the factors
that have contributed to what psychology is today, the next generation of psychologists
can more effectively plot the course for the future of the discipline.
Psychology has not developed in a vacuum, but rather has evolved within a larger
cultural context. As a result, a history of psychology that is purely an internal history
considering only developments within psychology, independent of cultural influence, is
inadequate. Accordingly, although this book presents primarily an internal history, we
take into account the broader intellectual and social context within which psychology has
developed. This is particularly critical since this is one of the first textbooks on the history
of psychology to go beyond American and Western European psychology.
The general framework of this book is designed to promote the view of psychology as a
global enterprise, the development of which is moderated by the dynamic tension between
the move toward globalization promoting homogeneity and concomitant local forces pro-
moting diversity and indigenization.
In Section I—The Present: Globalization, Psychology, and History, we provide an over-
view of the concept of globalization and its impact on psychology, a treatment of psy-
chology in America, and close with a discussion of the nature, methods, and purpose of
history.
In Section II—Early Philosophical and Biological Foundations of Scientific Psychology,
we present a general history of scientific psychology that focuses primarily on the Western
intellectual traditions of the discipline.
In Section III—Schools of Psychology, we examine the major schools of psychology,
namely, voluntarism and structuralism, functionalism, behaviorism, Gestalt psychol-
ogy, and psychoanalysis; we conclude this section with continuing developments in psy-
chotherapy—object relations and humanistic psychology. In each of the six chapters of
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xx Preface
Section III, we focus upon global issues addressed by each school of psychology, the lead-
ers of each school, the defining ideas of each school, and the applications of those ideas in
contemporary psychology.
Section IV—Diversity in Psychology expands the scope of our discussion of the history
of psychology beyond the Western and white male traditions of exclusion to include a sys-
tematic examination of the contributions of previously marginalized women and minority
practitioners as well as the development of psychology outside of the Western cultural
context.
Section V—Applied Psychology presents how the profession of Clinical Psychology
emerged from the desire to demonstrate that psychology was a serious and useful sci-
ence and society’s need to find better ways to care for the mentally ill. The section ends
with a brief overview of Forensic Psychology, and our views about the future of applied
psychology.
Each chapter begins with an overview and a list of learning objectives to aid the reader
in determining focal points in the material, and we conclude each chapter with a brief
summary of the presented material. This book is intended primarily for an audience of
undergraduate students in psychology who have already completed some introductory
courses in the subject. The text is intended to be a challenging one that provokes discus-
sion and deeper consideration of the forces influencing the development of psychology,
and could also be appropriately used for a graduate-level course on the history of psy-
chology. The book is intended for use as a stand-alone text for a one-semester course
in the history of psychology that can be supplemented by focused readings selected by
the instructor. Different configurations are possible for the use of the various sections of
the text depending on the individual goals of the instructor; for example, a one-semester
course using Sections I, II, IV, and V would emphasize the impact of globalization on
psychology, the development of indigenous Western psychology, and the critical role of
diversity in psychology around the globe. No matter how you use this text, we are confi-
dent that you will appreciate fully that history has a future, and that for all of humanity
to craft an enhanced future around the globe requires that we all think logically and act
compassionately.
To aid them in appreciating the dynamic interaction between the development of psy-
chology and the sociocultural context that surrounds it, we strongly recommend that stu-
dents take the opportunity to engage in a “Personal Timeline Exercise”; preferably near the
beginning of the course. To develop this timeline, we suggest that students examine their
own “history” to determine what experiences, events, or people have shaped who they are
as individuals and also as psychologists. This timeline should look beyond the personal
sphere to include the individual’s social and cultural context and is not necessarily limited
to events following the student’s birth, since our lives are often significantly impacted by
the lives and experiences of those who came before us. For example, a personal timeline
could include items similar to the following:
• World War II—My father’s experience serving as an American soldier in World

War II led him to instill in his children a deep commitment to the ideals of service
and duty.
• The invention of the computer—Computers and the Internet play a significant role
in my life to the extent that it would have conceivably taken a very different path
had computers not been invented.
• Battling anorexia at the age of 19.
• September 11, 2001.
Preface xxi
• Having Mr. Miller as a third year high school teacher.
• Taking up running as a regular exercise activity.
Since this timeline reflects the individual student’s perspective, there are no rights or
wrongs to its construction. The final product is less important than the act of engaging in
reflective and mindful analysis of one’s own life. In doing so, the student will hopefully
gain a deeper understanding and appreciation for history.
TIMELINE OF PHILOSOPHY AND PSYCHOLOGY IN THE CONTEXT OF GENERAL HISTORY
Key: Century Interval Decade Interval Millenium Interval

General History Famous People Events in Philosophy and
Psychology
600 B.C.
−580 B.C.—Anaximander 500 B.C. (−563 to −483)—
organizes a world map Siddhartha Gautama
Buddha
−550 B.C.—Pythagoras (−551 to −479)—
of Samos proposes the Confucius
Pythagorean Theorem
−550 B.C.—Siddhartha
Gautama Buddha
establishes Buddhism
−526 B.C.—First codes of
law are issued in China
−431 to −404—The 400 B.C. (−472 to −370)—
Peloponnesian Wars Democritus
(−470 to −399)—Socrates
(−460 to −377)—
Hippocrates
(−427 to −347)—Plato
−367—Plato founds the 300 B.C. (−384 to −322)—Aristotle −350—Aristotle

Academy (−369 to −286)—Chuang writes De Anima
−335—Aristotle founds Tzu and On Memory and
the Lyceum (−341 to −270)—Epicurus Reminiscence
(−336 to −264)—Zeno
−204—The Chinese 200 B.C. (−298 to −238)—Xun Zi,

construct the Great Wall or Xuncius
of China
−200—The Chinese (−298 to −212)—Lao Tzu
manufacture paper
−44—Julius Caesar is 100 B.C.
assassinated
The Books of the New 100 (120–201)—Galen 170—Claudius Galen

Testament are compiled describes the anatomy of
The Silk Road opens the brain and ventricles
trade between China and
Europe
200
Psychology
380—Christianity 300
becomes the official
religion of the Roman
Empire
393—The last Olympic
Games are held before
the games are forbidden
in 394
395—The Roman Empire
is divided into eastern and
western halves
476—The Fall of Rome 400 406—Augustine writes
Confessions
500
621—Buddhism becomes 600
the state religion of Japan
622—Muhammed is
expelled from Mecca and
flees to Yathrib; his flight,
the hegira, marks the
beginning of the Islamic
Calendar
630—The Muslim Empire
is formed
740—First printed 700
newspaper appears in
China
750—The Arabs learn the
art of papermaking from
China
835—First reference to a 800
printed book in China
850—First European
medical school is founded
in Salerno, Italy
900
1000
1010
1020 1020—Ibn Sina, or
Avicenna, suggests
five distinct cognitive
functions for the three
ventricles of the brain
1030
1040
1050
(Continued)
Psychology
1060—The Norman 1060
Conquest; William the
Conqueror claims the
throne of England in 1066
1070 (1079–1142)—Peter
Abelard
(1098–1179)—Hildegard
von Bingen
1080
(1096–1099)—The first 1090
Crusade
1100
1110
1120
1130
(1147–1149)—The second 1140
Crusade
1150
1163—In Europe, 1160
dissection of the human
body is discouraged by the
Church
1168—University of
Oxford is founded
1170
(1189–1191)—The third 1180
Crusade
1190—Islam spreads
through India
1190
(1202–1204)—The fourth 1200
Crusade
1213—Genghis Khan 1210
invades China
1215—The Magna Carta
is signed
(1218–1221)—The fifth
Crusade
(1228–1229)—The sixth 1220 (1225–1274)—Thomas
Crusade Aquinas
1230
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After the death of Mr. Johnson the Government put two lady
matrons on the Klamath river to look after the interests of the
Indians. They at once began to look after this store and made
reports against it. The order came that no one could buy it or start it
up as a trading post without first giving a bond in the sum of ten
thousand dollars, yet it had been run by different men, sold a
number of times and none had ever given any bonds for over fifty
years.
Around this store there are many tales woven, and I will tell quite
a number of them, using this place as a center to start with, as this
is where the lower Klamath Indians have their White Deer-Skin
dance and a short distance above the store is where one of their
sacred lodges is located. They have the true name of God which is
used in the lodge only in a low whisper, and outside of the lodge
when three or four of them are out in a secret place, and then only
in a whisper when they are burning certain roots and herbs that give
sweet and pleasant odors to their God. While the festival is being
held all difficulties are settled. Those of lower birth at the present
time are pretending to carry out the worship, but for the past few
years have made a sorry affair of it.
MARRIAGE
In the high marriage of the Talth the woman is most beautifully
dressed on her wedding day. A buck-skin dress all strung with beads
and shells that clink and rattle with her ever graceful step. Her hair
is parted in the middle, brought down on each side and rolled with
the skin of the otter. This skin is nicely dressed or tanned and then
cut into about one inch strips, thus holding the hair so it hangs down
to their hips or lower, according to its length. Around her neck are
strings of most beautifully arranged beads and of high value among
them; they hang down to her waist, almost completely covering her
chest. A buck skin, dressed and made as white as it can be made,
goes over the shoulders and fastens around the neck and hangs
down covering the back. This makes her very beautiful. She is so
quick in movement that one has to keep their eyes on her closely to
see all of her actions, while she speaks low and softly. These high
marriages are very few and this beautiful sight of the bride is seldom
seen. The girls born of these marriages were always looked up to by
the Indians. When these girls came along or were met by any
children of other births, the latter would always get out of the trail
and let them pass.
The Klamath Indians never had a chief like the other large tribes
but were ruled by these men and women of such births that became
members of the order.
Another system is the “half married” one, the woman taking her
husband to her house to live with her. By this marriage she is the
absolute boss of the man and has complete control of all the
children. She has the power to correct her husband in all his actions
and can send him out to hunt, fish or work just as she deems
proper, he being a slave to her, as they usually both belong to the
class that are slaves. It amuses one to hear them use the term
against white men that marry white women, the man having no
home of his own, and the woman taking him to her home. They say
that white man is half married just the same as our people are half
married and that the white man can not walk out at any time as he
is not boss for the woman owns everything. They have a third form
of marriage that belongs to the middle class. These marriages are
considered by the whole tribe as good marriages and the children
born by these marriages have a good standing in all walks of life.
The marriage is performed by a part barter and trade, such as giving
in exchange a boat or fishing place or any other property of a
personal nature. This ceremony is more of the common than the
imposing way. Since the coming of the white man he has brought
this marriage around to a simple form of buying outright by giving a
price as one would for a horse, cow or any other purchase. The old
Indian law was an exchange of valuable articles and often the
woman did not go to the man she married and live with him in his
own home until they had been married one, two or three years.
The Klamath Indians were, at the coming of the white man, a very
large tribe, there being several thousand of them. It taxed every
resource of the country in which they lived for all of them to obtain a
subsistence, therefore everything was owned in the same way that it
is now owned by the white man. The land was divided up by the
boundaries of the creeks, ridges and the river. All open prairies for
gathering grass seeds, such as Indian wheat, which looks similar to
rye, besides other kinds of seed; the oak timber for gathering
acorns, the sugar pine for gathering pine nuts, the hazel flats for
gathering hazel nuts and the fishing places for catching salmon.
The most frugal and saving of the families had become the owners
of these places and their ownership undisputed and these
ownerships were handed down from one generation to another by
will. In time this left a great many of them owning no property by
which they could make a living and many of their own people
became slaves to the wealthy class. They made the slaves work and
kept them from starving, and by this there came about the “half
married” system. There are some of these Indians that were born
slaves living yet, and they are the ones that are always ready to tell
the white man all of the Indian legends in a way to fit their own
cases. They cannot tell the true legends at all, as they are ignorant
of such facts. The wealthy ones would see that the men got wives
and that the girls got husbands, build them houses and some
families were very kind to their slaves. When they were sick they
saw that they had doctors and the proper care. Some families were
mean and over-bearing to their slaves, giving no care to the sick,
letting them die and going so far as to throw them into a hole,
leaving them there to suffer and starve until they died. This sort of
treatment was looked down upon by the ones that had better
humane feelings and they sometimes prevented such inhuman
actions. The most of the doctors are women and they exercised
great power, especially those who had a high standing as to family,
and the art of curing most all diseases or cases of sickness. A few of
the doctors were men and they used roots and herbs of different
kinds and they are hard to beat as doctors in a great many kinds of
sickness. They can cure the bite of a rattle snake, not one of them
ever dying from the bite. I knew many of the people that were bitten
by the rattle snake at different times and they were cured and lived
to be very old. For this cure they use salt water out of the ocean and
the root or the onion of what you call kelp and which is taken out of
the ocean. They pound the onion of the kelp and make a poultice
out of it, place it over the wound and keep it wet with the salt water,
at the same time letting the patient drink all he can of the salt water.
The patient is kept perfectly still and not allowed to move about
more than is necessary. They bind the limb or place where the part
is bitten to prevent the free circulation of the blood through these
parts.
In other things they are equally as good. In child-birth they
prepare a woman for giving birth to her child and at the birth of the
child they have an old woman to take care of the mother and child.
After the birth of the child the cord is cut and tied, then they take
the black part of a large snail, which has an oily substance, and
place it over the navel. They put a bandage around the child which
is kept there for some time. I have never known an Indian of the old
tribe to be ruptured and yet they do not know anything about
surgery. If anything of a serious nature happens to a woman during
child-birth they are at a loss to know what to do to save her. If the
woman gives birth to twins and they are a boy and girl, they try to
raise them both, but if it be two boys or girls they pick one of them
and raise it while the other one is neglected and starved to death,
and when it died they went through all the forms of sorrow by crying
and mourning over the loss of the child just the same as if they tried
to raise it. If anything happens to the mother that causes her death
at child-birth or after and the child is yet an infant, they take sugar-
pine nuts or hazel nuts and pound them into fine flower and mix this
in warm water, making a milky substance out of it. They can raise a
child on this preparation as well as if it was nursed at the mother’s
breast. Every family in the olden times was very careful to keep a
good supply of pine and hazel nuts on hand.
The Indians were preservers of the sugar-pine timber which grew
on the high ranges of mountains on the north side of the river and
there was a very heavy fine and also death to the Indian that
willfully destroyed any of this timber. The sugar from these trees was
also used by them as a medicine in different cases of sickness. The
salt water mussels that they gather which cling to the rocks close to
the sea-shore, is an article of food for them and they gather and eat
them while fresh by boiling them. They also dry them and take them
up the river to their homes for winter use. In the month of August
and a part of September these mussels become poisoned, in some
years worse than in others, with phosphorus. Sometimes whole
families would get poisoned by eating them out of season and in this
case they use the sugar which is taken from the sugar-pine tree and
which is a sure cure if taken in time. This made the Indian prize the
sugar-pine tree very highly and putting to death even a member of
their own tribe who harmed a tree in any way.
In the early days when a white man arrived among the Indians,
he took an Indian woman, and in the fall of the year she would want
to gather some pine nuts, the white man would go with her, taking
his axe, and cut down the tree, as he could not climb it, and told the
woman there they are, what are you going to do about it? At first
the woman complained and finally said that the white man would
spoil everything. Then the Indians began to cut the trees. In the last
few years these trees have become very valuable in the eyes of the
white man, and it has become the complaint of the white man that
the Indians ought to be arrested and punished. Some of them have
gone so far as to say that the Indians ought to be shot for cutting
down this fine timber for the nuts. I leave the reader to decide which
one ought to be punished for the cutting of the great number of
these fine sugar-pine trees.
The Indians also took the greatest of care of the hazel nut flats as
the nuts are used in many ways. The nuts were gathered and stored
away as they could be kept for a long time and could be pounded
into flour, put into warm water and made a good substitute for milk
which could be used for weak, sickly children, also in some cases for
sick persons that needed nourishment and had weak stomachs. The
hazel is used in all of their basket making, as the frame of all the
baskets are made of the hazel sticks. In taking care of the hazel flats
they got out in the dry summer or early in the fall months and burn
the hazel brush, then the next spring the young shoots started up
from the old roots. On the following spring in the month of May,
when the sap rises and the shoots start to grow, the women go forth
and gather these young shoots which are from one to two feet in
length. Some of these sticks grow up to a height of three feet and
are gathered for making the large baskets and also the wood
baskets. They gather these sticks by the thousands and take them
home where the women, children and men all join in peeling the
bark off the sticks. They take up a handful in the right hand, then
place the butt end of one of them in their mouth, taking hold of it
with their teeth and the left hand, giving it a twist so as to peel the
bark around the end, and as they get the bark started they give the
stick one quick jerk and the bark peels off at one effort. After they
are peeled they are laid out in the sun, on a smooth place, in thin
layers and allowed to bleach and dry and when they are dried they
gather them up and assort them out according to their size and
length, and tie the different sizes in bundles and lay them away for
use, sometimes three or four years later, before they are made up
into baskets. The small sticks are used for making up the very fine
baskets. The reader can easily see by this why the hazel was
preserved and not destroyed as it had a great value to them in many
ways. They made withes of it for tying their boats and other things.
The oak timber they were very careful to preserve as they gathered
the acorns from it late in the fall, October and November. The oak
tree furnished them with the staff of life, as it was from the acorn
they made all their bread and mush and this bread they could take
for use on long journeys on their hunting trips. They would wrap up
a large lump of dough and placing it in a cool place, keep it for
several days before it would begin to spoil or sour. From this dough
they made their mush by taking a piece about the size of a tea cup
and put it into one of the baskets, fill it nearly full with water, then
take some wash stones taken from the river or creek and put them
in the fire until they were hot and often red-hot when they would
take two sticks and lift them out, drop them into the basket and stir
the whole briskly with a paddle, made for this purpose, they would
soon have it boiling and by putting in another stone and with a little
more stirring they would soon have the basket of mush cooked.
They call this mush Ka-go and it is very nutritious and gives great
power of endurance. After the basket of mush has been set aside for
thirty or forty minutes it is then dipped out into small baskets made
for the purpose and of size to fit the stomach. One person serves,
handing out the mush together with a piece of dry salmon or
venison or different things that may be prepared for eating. The
acorn furnishes the bread to all the Klamath river Indians.
All the oak timber was owned by the well-to-do families and was
divided off by lines and boundaries as carefully as the whites have
got it surveyed today. It can easily be seen by this that the Indians
have carefully preserved the oak timber and have never at any time
destroyed it.
The Douglas fir timber they say has always encroached on the
open prairies and crowded out the other timber, therefore they have
continuously burned it and have done all they could to keep it from
covering all the open lands. Our legends tell when they arrived in
the Klamath river country that there were thousands of acres of
prairie lands and with all the burning that they could do the country
has been growing up to timber more and more.
The redwood timber they use for making their canoes and building
their houses. In making a canoe they took a redwood log in length
and size to suit the canoe they wanted to make, and split the log in
half, shaping the bottom of the canoe first, then turning it over and
chipping off the top until they get it down to the right place when
they would start shaping the guards; after this they dug out the
inside, leaving it a certain thickness and this they gauged by placing
one hand outside and the other inside, moving both hands slowly
along—and it is surprising how even the thickness is in all parts.
They cut out the seat in the stern with a place to put each foot on
the side in front of the seat so one can brace himself while paddling
it with a long and narrow paddle, pointed at the end, so they can
paddle or push the canoe with it. They are certainly expert in the
Klamath river with a canoe, either the men or women. They have no
keel on their canoes, just a round smooth bottom, with a rounded
bow and stern. A large hazel withe is put through holes in the
corners of the bow and drawn very tight across it so as to keep the
canoe from splitting in case it strikes the rocks very hard, which
often happens, as they grind upon the rocks in the rough places in
the river. These canoes will carry heavy loads, much larger than they
would seem to carry; sometimes from forty to one hundred and fifty
sacks of flour at a load. In making a canoe, the Indians always leave
in the bottom and some two feet back from the front or bow, a knob
some three inches across and about two inches high, with a hole
about one inch deep dug into it, and this they call the heart of the
canoe and without this the canoe would be dead. When I was a
young woman no Indian would use a canoe unless it had the heart
left in it to make it alive, as it was not safe to use if not thus fixed,
something after the fashion or notion of the sailors as to a vessel
being christened. The redwood canoes are being used for a distance
of one hundred miles up the Klamath river but the redwood is used
only for a distance of about thirty miles up the river, for houses, after
this distance they use red fir for houses. The redwood is a soft, easy
timber for working and not susceptible to being sun cracked and is
an ideal wood for making a canoe. After they have finished making
the canoe they take the shavings and some dry brush and burn it
both inside and outside and then brush off the dry parts which
leaves it very light and dry. After using the canoe for a few days and
if any light cracks start in it they take it out, dry it perfectly and go
over it with pitch taken from the fir tree. In doing this they first put
the pitch on the cracks then put hot rocks on the pitch which melts it
and it fills up the cracks. After this treatment the canoe will last for
years.
Their tools for working timber were very crude and they had to
work very slow. For axes and wedges they used the elk horn. They
would cut the horn to the length preferred with flint and then use a
granite rock where the quartz would adhere to it making it very
rough, and with this they would whet the horn into shape. After this
they put grease on them and lay them up so that the fire would dry
the grease into them, until it became very tough and could be used
for years before wearing out. For their malls or hammers they took a
granite rock and by pecking on it, could work it down to about one
foot in length, then work it down so that at one end it would be
about four inches across the face of it and the other end about two
inches across it, while in the middle they would bring it to about one
inch, making it so one could hold it with ease, using the large end
for the mall part. With these crude tools they cut trees, made their
canoes and houses, by the aid of the fire to help in many ways.
They could split up a log into slabs and get some nice looking
lumber, only rough and of different thickness and in this way they
could build a very warm and comfortable house. In building a house
they leveled off a piece of ground from thirty to forty feet square,
then beginning in the center of the square they dug down about five
feet and from twelve to twenty feet across, surrounding this part
they dug a trench two feet deep and in this they set the slabs or
boards up endwise, being careful to put thick ones at each of the
four corners with holes burned through the top ends. These boards
were about eight feet long, which would leave them about six feet
above the ground on two sides. To this they tied with hazel withes a
heavy pole of the same size across the two gable ends on the same
level of the side poles. They tamped the ground in tightly around
these boards the same on all sides. At one corner of the gable end
they had a very wide plank about four feet in width and about four
inches thick; they cut out a hole in this plank about two feet across
and around this they put in about two feet from the corner setting it
down in the trench, tramping it very solid, for the door. Then they
put across the top from four to six very heavy poles for rafters, the
two top poles being only about three feet apart, with one a little
lower than the other so as to give it a slope for the water to run off
when it rained. Then they tied all this with hazel withes until the
whole thing is fastened solidly together and after this part is finished
they put on the roof, using the same heavy slabs which are about
eight feet long, doubling them so as to make it rain proof while the
center part or comb of the roof is short slabs about four feet long
and in the center they leave a large wide plank, so they can raise it
to a slanting position so as to keep the rain out and at the same
time let the smoke out. After the roof planks are all placed they put
the large poles across the top, over the joints and tie them down to
the ones under with the hazel withes, making it all quite substantial
as to strength. Then they make a hole in the center of the basement
about one foot deep and side this up with stones to fit for a fire-
place, making it very smooth, then put gravel in the bottom of the
fire-place to the thickness of four inches in depth. They then put a
plank wall all the way around the house or basement part holding
them firmly to their place, after the fashion of the white man’s
wainscoting. After this they take a good quality of clay, wet it with
water until they get it to suit and plaster it over the floor of the
basement, tramping it until they get it plastered over about four
inches thick, while it is drying they keep very close watch of it, and
where it starts to crack they go over it with more clay, filling in the
cracks. They keep the cracks filled until the floor becomes very dry
and hard and this makes a very smooth floor. They smooth off the
upper floor which is irregular in shape and place a slab or post at the
four places which come opposite the corners of the house, back
about one foot from the wall and under one of the rafter poles, so as
to give support to the rafters. Then they put in an inside partition in
front of the door, letting this come back some ten feet on each side
of the door, reaching up to the roof and an inside door, which is like
the white man’s door. This is a place fixed in all the houses for
keeping their winter’s wood in while the rest of the place is for
storing away their provisions for the winter months, such as dried
salmon, eels, acorns and the other kinds of food which they store in
large baskets, some of these baskets are large enough for a man to
lie down in. Some of the girls make their beds in this upper part of
the house for the summer months. In a house where there is a large
family this upper part of the house is well filled with baskets holding
the different articles of food-stuffs, some of which have been stored
there for a number of years. They have shutters to both the outside
and inside doors and the roof projects well out all around the house,
which makes the house warm in the winter time and cool in the
summer. Going down into the basement they take a log about one
foot through and cut the right length, cut notches in it for footsteps
and set it in place and the little Indian children can go up and down
this like squirrels with less accidents than the whites have on their
stairs. The whole family eats in the basement and all the cooking is
done there and at night things are cleared away and all the women
and girls sleep in this basement, while the men and boys all go to
the sweat-houses to sleep. Outside in front of the door they make a
sort of porch, the floor of which is made of smooth rocks, thus
completing the house. In going through the doors they have to
stoop very low and almost in a crawling position and raise straight
up on entering the inside. The inner door is high and they can stand
up on going through it. The doors in most cases face toward the
river. One of these houses will stand for fifty years and with some
repairing will stand a great while. There were from ten to forty of
these houses in a village and the villages were from one half to
three miles apart, some on one side and some on the other side of
the river. Generally there was a sweat-house to each dwelling but
sometimes there was only one sweat-house for two houses. The
men and boys visited from one sweat-house to another for a social
time and to remain over night. The Indians that travelled up and
down the river used to stop with old friends or relatives and would
get in the sweat-house, exchange news and smoke their pipes until
a late hour in the night. There is no law forbidding the women from
sleeping in a sweat-house, but the men say the women have too
many fleas on them and the women say the men talk too much, so
the women let the men sweep, get the wood and make their own
fires in the sweat-houses. Sometimes an Indian will take his wife or
favorite daughter to the sweat-house to sleep if the weather is cold
but the women prefer to sleep in the dwelling houses as they are
very comfortable there and can be kept very warm with a small fire.
The women make a sort of mattress of the tules that grow in the
swamps. They gather this tule, let it dry and bleach it, then take
strings of their own make and commencing in the middle of the
string they lay one of the stalks of the tule and plat them closely
together. They weave the tules close together, putting about six
strings in a mat about three or four feet wide and have the mat five
or six feet in length, sometimes making them three and four
thicknesses which they can fold up and put out of the way in the
day-time and take out and unfold at night. These mats are quite
comfortable to sleep on. The old women sleep on the basement
floors while the young girls sleep on the upper floors in the warm
months and on the lower floors, with the old women during the cold
months. My people were in the habit of eating but two meals a day,
the first meal or breakfast came about eleven o’clock and in the
evening, after dark the women prepare the supper, the menu
differing according to the season of the year.
As soon as it begins to get cold the men would go out and get
large loads of small limbs and brush, tie it up in a bundle which they
placed on their backs and held with both hands and as they came in
they sang a song for luck in whatever they might wish for, such as
making money, good health and many other things. With this wood
they make a fire in the sweat-house and the smoke coming out of
the crevices would make it look as if the house was afire for a short
time, when the wood would burn down to a bed of coals and the
smoke all disappeared and then the men and boys would strip and
creep into them, one at a time and in about thirty or forty minutes
would all come crawling out of the small round door, steaming and
covered with perspiration weak and limp, appearing as if they could
hardly stand up. After crawling out they lay flat on the stone
platform that is fixed for the purpose and sing the same songs, only
at this time in a more doleful way. They lay in this way for thirty or
forty minutes, then get up and still looking weak start off down to
the bank of the river, one at a time, and plunge into the cold water
and swim and splash for a time, then all go back to the dwelling
house and go in where the women folks are preparing the evening
meal, take their seats around the basement floor, out of the way of
the women while they are cooking, and all will join in laughing and
talking until the evening meal is over. Then the men and boys go
back to the sweat-house for the night and prepare for a big smoke,
all laughing and talking about different topics and telling amusing
tales. Some of the older ones would discuss points on Indian law,
others tell how things are changing, how this and that used to be
and is different now, how they fought the other tribes, when they
were victorious and when they were defeated, praising one that was
the leader or condemning another, one that was a good general and
many other things, and some were very interesting talkers. They
talked until they were ready to go to sleep for the night and then
they would place the wooden pillows under their heads. Some of
them would not use any kind of covering and would be almost
naked, as the sweat-houses would keep very warm for at least
twelve hours after a big fire had been built in them. Early in the
morning they would come out and each take his own way for the
day, such as hunting, trapping, fishing or getting something that
might be needed for the family. The old men dressed deer skins,
many of which the hair was left on and these were for the women to
use as blankets and for shawl-like coats which they wear, for
moccasins (noch-i) they take a dressed deer-skin and smoke it and
then make it up into moccasins. They make dresses and many other
things out of skins. Others would dress furs which they use in many
ways. They use the Fisher skin for quivers to carry arrows in, also
the young Panther skin. The fresh water Otter they dress very nicely
for the women to tie their hair with. Some would make mauls and
wedges for future use and others were making bows and arrows,
while a few would give directions to the others. The women went
about their work such as pounding acorns, soaking the flour and
preparing it to make bread or mush, some cutting fresh salmon and
preparing it for cooking, others go out after wood for their part of
the living and cooking quarters and others made baskets for cooking
purposes. Some made hats and baskets they used for storing away
food, while others made fine dresses for wearing and anything that
was to be done, but few of them being idle, unless it was some of
the old women that were very wealthy. The Klamath people have the
same kind of tobacco that grows over a large part of the United
States, which, when it grows up has small leaves. They prepare the
ground and plant the seed but will not use any they find growing out
of cultivation. They are very careful in gathering the plant and cure it
by the fire, or in the hot sun, then pulverize it very fine, then put it
up in tight baskets for use. It becomes very strong and often makes
the oldest smokers sick, which they pass over lightly, saying that it is
a good quality of tobacco. The women doctors all smoke but the
other women never do. Their pipes are made out of yew wood with
a soap-stone for a bowl, the wood is a straight piece and is from
three to six inches long and is larger at the bowl end where it joins
on to the stone, it is notched in so it sets the bowl on the wood,
making the pipe straight. They hold the pipe upwards if sitting or
standing and it is only when lying on the back that one seems to
enjoy the smoke with perfect ease, however they can handle the
pipe to take a smoke in any position. Some of these pipes are small,
not holding any more than a thimble-full of tobacco. My people
never let the tobacco habit get the better of them as they can go all
day without smoking or quit smoking for several days at a time and
never complain in the least. The men, after supper, on going into the
sweat-house take their pipes and smoke and some take two or three
smokes before they go to bed. The old women doctors will smoke
through the day and always take a smoke before lying down to
sleep. All inhale the smoke, letting it pass out of the lungs through
the nose.
Women doctors are made and educated, which comes about in a
very peculiar way. They are usually from the daughter of wealthy
families. Most of them begin quite young, and often the doctor will
take one of her daughters that she selects along with her and begin
by teaching her to smoke and help her in her attendance on the
sick, and at the right time will commence with her at the sweat-
house; while others will have a dream that they are doctors and
then the word will be given out, and in either case along in the late
fall all will be made ready, the day being set. The sweat-house
(which is the white man’s name and does not have the same
meaning in our language, we call it Ur-girk) being selected they take
her to it, dressed with a heavy skirt that comes down to her ankles
and which is made of the inner bark of the maple, with her arms and
breast bare. They all go into the sweat-house, there being from
fifteen to twenty men and women in number, she having a brother
or cousin, sometimes two, that look after her. All begin to sing songs
that are used for the occasion, dance jumping up and down, going
slowly around the fire and to the right, they keep this up until she is
wet with perspiration as wet as the water could make her and when
she gets so tired that she can stand up no longer one of her
brothers or cousins take her on his back with her arms around his
neck and keep her going until she is completely exhausted, then
they take her out and into the house. There she is bathed in warm
water and then allowed to sleep as long as she wishes, which
revives her and gives her back her strength. On awakening she
appears rested and vigorous, with a beautiful complexion. She can
now eat her meal such as is allowed her. While she is training for a
doctor she is not allowed to drink any water or eat any fresh salmon,
all the water she gets is in the acorn mush or in the manzanita
berry, pounded to a flour and then mixed with water, made into a
sort of mush and warmed. They are allowed to eat all other kinds of
food. These dances are kept up at intervals all through the winter
months until late in the spring, when they will take her far back on
the high mountains and keep her there all through the summer,
never allowing her to drink water, only as mixed with mush, nor eat
any fresh salmon. In the fall they bring her back home to the river
when she will go through the same performance in the sweat-house.
Sometimes she will be from three to ten years before being ready for
the final graduation exercises when she will be taken back to some
almost inaccessible place on a high peak or on a very high rock
where they will smoke, pray and fast for from three to five days.
While at this place none eat or drink and on leaving it the pipes are
left secreted so as to be found on the next visit. On this trip there
will not be more than three or four with her and always one of them
is an old doctor so as to care for her, and on coming back, after they
get down the hill part way to a suitable place they make a stop and
all eat and take a rest. The young doctor bathes herself, loosens her
hair and washes it, then dries it and combs it with a bone knife.
These knives of deer bone, about the size of a table knife and have
a hole bored through the handle and a string tied through it and
fastens around the wrist, and in carrying it the point of the blade is
up and lays against the arm so that a person would hardly know that
she carried it. This comb is beautifully carved and checkered with
black stripes. She gently strokes the hair with it until it is dry, then
she thrusts the point through it, close to the head, gently pressing
the blade down through it, she keeps the comb in motion until the
hair is perfectly straight and glossy and then she parts the hair in the
middle of the forehead, then takes stripes of Otter skin and ties it
up, letting it hang down on each side of the head and in front of
each shoulder. This girl is a virgin, as perfect in statue and active in
movement and health as God can make her. She can bear hardships
and punishment without complaint or murmur, that would make a
bear whine. After all have rested they start for home which will
perhaps take them two or three days to reach and all the time her
health is looked after to see that she is in good spirits and does not
become wearied, and on arriving home she is allowed to rest for
two, three or four weeks when all is made ready to give her the final
degree. This time preparing one of the large living houses for the
purpose, by taking off a part of the roof and fixing it so that all can
come and get a chance to see the whole performance. The time is
set and word is sent all up and down the river and at the appointed
time they will be there, some coming for many miles to see and take
part in giving the young doctor her final degree. At sun down the fire
is made in the center of the living room and at the commencement
of the hour of darkness she is brought in, goes through the door and
down into the basement, takes her place, when the others that are
to help her take their places, forming a circle around the fire and all
start singing in a low and monotonous voice, jumping up and down,
the young doctor taking care of herself at first and taking
instructions from the old doctor who sits close by but takes no part
other than to instruct her. After keeping this up for from two to four
hours the young doctor becomes very warm and fatigued and they
keep close watch of her until the time comes, when one of the men
takes hold of her and holds her up and helps her to stand, still
wearing her down until two men take hold of her by each arm and in
this way keep her dancing until she is helpless and so limp that she
can no longer go on. Then they lay her up and out of the way, still
keeping on with the ceremony until daylight in the morning, when all
repair to their places to sleep for a few hours, then arise, go forth,
bathe and eat and go back to their homes. The young doctor does
not always go through this ordeal and come out safely, as
sometimes she became so warm that she would never recover from
the effects of the severe punishment, but this seldom happens. After
going through this she is pronounced a doctor and can begin
practicing her profession. She is now allowed to get married if she so
desires and the most of them do and raise large families and live to
be very old. They wield a big influence among the tribe if they are
successful as doctors and some of them are very successful as
doctors while others are of the ordinary class. These women doctors
are seers, as when they are called to doctor the sick they claim to
tell what is the cause of the sickness and what will cure it. They suck
the body where the pain is located and sing in a sort of chanting
way for awhile, then suck the body again and keep this up for four
or six hours, if it is a serious case there will be two doctors and
sometimes three and in this case they will not agree as to the cause,
if the patient gets well there will be one of them that gets the credit
for the greater part of it and sometimes all of it. When there is a
case of sickness, the relatives of the sick one decides on the doctor,
and the amount of money or other valuables, or all valuables just as
they may, go to the doctor and laying it before her at which she will
accept or refuse the offer, but if it is satisfactory she will prepare to
go with them and if it is rejected she will demand more and
sometimes she will call for some valuable relic which she knows the
family has in their possession, sometimes an article that has in years
gone by been in the doctor’s own family, and she will strive to get it
back again. If the sick one should die while she is trying to get more
they will make her pay to them all that they have laid down to her,
but if she accepts the money and goes and the patient dies, then
they make her return all that was given to her. If there was two or
three doctors then they all have to return all that was given to them
and then they will debate among themselves as to which one of the
doctors is the best. Some of the doctors were very successful and
hardly ever lost a patient, and accumulated great wealth, owning the
best fishing places and large tracts of land where they could gather
acorns, hazel nuts and grass seeds, besides many slaves. They were
great talkers and always had a ready answer to every question, and
were almost habitual smokers, using a large pipe and smoking often.
They had a wonderful constitution. To give an idea of the power of
one of these most successful doctors I will give a sketch of one and
her methods. This doctor was born at Cortep village and of a
wealthy family who had been for many generations back. She
married a man that was born at Pec-wan village, also of a wealthy
family and would be called after marriage in the Indian tongue as
Peck-wish-on, but not in this case as she was called by the tribes as
Caw. She became famous among her people and would come out of
her house and sit on the porch of the stone platform in front of her
door, take off her cap, stroke her hair down over her face and eyes
and sit this way for hours at a time, and all, young and old, would
become afraid of her and say; look at Caw, she will make some one
sick, and there would be such a dread of her that there was sure to
be some one sick in two or three days, then they would say that
Caw made them sick, and if they could get her to doctor the sick one
she would cure the sick one as she seldom ever failed to cure any of
her cases. She doctored and took all the wealth of her mother and
father into her own hands besides all that her brothers and sisters
and other relatives had, for doctoring them. She lived to be quite old
and had raised a family of boys and girls. She had lots of slaves,
land and fishing places and money. Her son was the richest Indian in
the whole tribe and was known as Pec-wan Colonel. I knew a girl
that this doctor took for a doctor bill and who was to be the wife of
one of her grandsons. But as the grandson and girl grew up to be of
marriageable age he did not want her for his wife and the money
was returned, which freed her and she married another man, one of
choice. These doctors never act in cases of child-birth, nor do they
ever attend or have any part in these cases. An old woman that is
always very pleasant takes these cases, taking charge of the woman
that is about to become a mother and prepares her for the task of
giving birth. She has a medicine which she prepares and gives to the
woman which does not fail to do its work in a very short time. This is
the pitch or gum of the fir tree, that has by fires or otherwise
dropped into the waters of the creeks or streams and laid in the
water for a long time which makes it very brittle and hard. They take
a piece of this and after pounding it until it becomes as fine as flour
put it into a cup of water and let the patient drink, which in most
cases brings her out in good condition. This is not the only remedy
they have for they have many for use in the different condition of
the patient; the baby is also cared for by these women. They wash
the child and dress it in soft furs, such as rabbit skins or other soft
kinds of fur. They now pound hazel nuts into flour, put it into warm
water which makes a kind of milk and then feed it to the child, they
also take milk from the mother’s breast and give to the baby, they
do not let the baby nurse at the mother’s breast until after the first
ten days, at which time the child is allowed to do so until time to
wean it. The baby is provided with a basket made for the purpose
and the child is placed in this in a sitting position, it has a strap
fastened in the back so that the mother can swing it across her
back, set it up against the wall or lay it down flat just as she may
choose. The baby if in health will doodle its feet and laugh when any
one takes notice of it. The baby baskets are changed in size as the
baby grows older and larger, the older baskets are burned. These
granny women are called Na-gaw-ah-clan. The Klamath Indians have
men doctors and they use many kinds of roots, herbs and some
minerals, and when it comes to wounds, bites of poisonous reptiles,
chronic diseases, women are ailing with such disease as falling of
the womb and many other kinds of sickness, they are called by rich
families, and they too are paid in advance and if they fail to cure
they have to return the money or if they refuse to come and the
patient dies they have to make good all that was offered them.
These men doctors hand down their secrets of the different kinds of
medicines they use and for what each kind is used, to their sons or
close relatives, and before one begins to practice he goes back on
the mountains to some distant and secluded place where there is a
large rock or high peak, where he can look over the whole
surrounding country all alone. There he prays to his God for health,
strength and success. He does not drink water or eat and punishes
himself as much as he can and stands up under the strain, he is
gone from eight to twelve days and on his return he bathes himself,
rests and sleeps, smokes his pipe for three or four weeks and then is
ready to take up the calling of the doctor and will go with the old
doctors for quite awhile so as to make sure that he makes no
mistake in handling the cases nor in the uses of the different kinds
of medicine to be used for different cases or diseases. These men
doctors are called Pe-girk-ka-gay, the women doctors being called
Kay-gay. Most of the men doctors are of the highest birth and are
often members of the highest families and are often members of the
secret lodge. It is only them that stop the women doctors and make
them many of their accusations or retract their sayings, thus keeping
them in bounds of reason, though they are very lenient with them
and often let them go too far before they stop them. These men
doctors help to start and to make the settlements for the white
Deer-skin dance, and this is the time when all troubles between
individuals, clans and villages are settled, so the whole tribe is in
peace. If any of them are not willing to settle their difficulties they
are strictly forbidden to attend the worship, and if they should
attend they would lose the respect of the whole tribe, besides they
would be dealt with harshly. So in case there be some that cannot
make a settlement it is best for them to remain away for this is a
time and place where all is free and the best of good cheer and
behavior must prevail. The White Deer-skin Dance they hold every
two years unless something of a serious nature happens and which
sometimes did happen and so crippled the people that they could
not hold them for a number of years, such as contagious diseases or
other calamities. In years that everything was all right these men
doctors would get together about the last of July or the first of
August and have a talk and settle the question and give out the
announcement that they were going to have the Deer-skin Dance
(Oh-pure-ah-wah). The word would be sent out to all the Indians up
and down the river, to the Hoopa and Smith river Indians and down
the coast as far as Trinidad, and any and all of them of the other
tribes could come and see the dance and none of them would ever
be molested. Now they would begin to settle all of their quarrels
among themselves by paying, this was done by arbitration in most of
the cases, as they would select the ones that were friends to both
sides of the ones in dispute. They would argue the case and bring
them to a settlement if possible, and if they could not make a
settlement they could not come to see the dance. This way things
would move along and all kinds of sayings would be learned and
disputed as those that had no authority would be guessing and often
times give out something as coming from some of the head men. All
would believe it to be true until it got far enough when the head
ones would pronounce it as not authoritative and the false sayings
would stop. Another false story would take its place and this would
go on until about the middle of August when the Talth would get
together and set the time for the dance to start. They always put in
the fish dam first, it being a part of this great festival.
The one that handles the putting in of the fish dam is known as
Lock, and the fish dam is called La-og-gen. Lock selects one other of
the high priests and one girl of equal high birth and the three go to
a secluded place out on a high mountain from which place they can
have a good view of the surrounding country and there the girl
makes a small fire and is given instructions of how and what to do.
The other man is also directed what to do. Lock unrolls his emblems,
which is a closely woven scroll that is absolutely water proof and
takes from it the roots that he burns slowly over the fire that the
maiden keeps burning. These roots are burned as an incense and
have a sweet odor as they burn, and while they are burning Lock
prays and sings to God to give him health and power to carry
through all the hardships of putting in the dam. They remain here
for two days and nights, then go back down the river to where the
fish dam is to be placed. There they land with their boat and stop at
a very large rock which is close up to the water’s edge, and a large
creek of clear pure water which enters into the river just at and a
little below this large rock. In the middle of the night the maiden
gets wood and starts a small fire and fixes things for Lock and his
helper. This girl is a virgin of purity. She goes across the river and
bathes herself and dresses her hair, using her Indian knife like a
comb, which she carries fastened to her wrist, until her hair is dry
and glossy, then she lets it hang loose, wearing a band around her
head made of beads which keeps the hair from falling over her face,
just coming to the jaw, and if at any time the hair comes over her
face she strokes it back with her Indian comb, but she never touches
her hair with her hands. After she has bathed and dressed she goes
to the lodge and lies down and sleeps until late in the morning when
Lock and his helper come to the lodge and lie down and sleep until
late in the morning when Lock-nee and his helper come to the lodge,
when the three of them all take a bath, and then eat for the first
time since they started. None of them are allowed any water and will
not be allowed to drink any for many days yet. Some of these people
would start in looking fine and when they came out they would often
look like a walking skeleton, they would soon regain their flesh
although sometimes they never would regain their normal condition.
These three keep themselves secluded and no one has seen or
heard of them, but all are anxiously waiting to hear the word. After
they have had their meal, Lock and his helper go back across to the
large rock, then Lock unrolls his scroll, burns some more incense and
gives his order to his helper to go out to all the villages and call on
as many to come forward and help to put in the fish dam as is
needed, and this is the time for them to appear before Lock.
Sometimes there will be from one hundred to two hundred young
men, no old or sickly ones are wanted. After they all appear before
Lock, he assigns to each lot of eight or ten of them, the part and
amount that they are to do. After this they go home, fix up their
provisions and camp outfit and in about thirty hours’ time the river
bars in and around this place are alive with Indians, and the air is
filled with merriment and jokes.
Early in the morning they all start out without eating, and cut the
small pines that are from two to three inches through at the butt
ends. Some will make a fire, and as the others are cutting and
packing in they will take the green pine poles and run them through
the fire until they are scorched then take them out and the bark is
peeled off easily. While they are yet hot they split each one in two
and four pieces, then others get long hazel withes and run them
through the fire and while they are hot split them in two pieces, then
they take them and the pine pieces and plat them together like
mats, leaving the pine sticks about one and two inches apart, these
mats when set upon end are about nine feet long, with five or six
hazel withes about fourteen inches apart. After they get a mat put
together they roll it up, making each mat so that one man can pack
it on his shoulder and at a given time they all carry them down to
the river to the place where the fish dam is to be put in. Others get
the posts which are about eleven feet long and five or six inches
through, they are all sharpened at one end and made very smooth,
all the bark being taken off. Some get the long pole-beams or
girders which are from twenty to twenty-four feet long and about six
or seven inches through with the bark taken off. The girl that carries
the true name of God is, during the day, in the lodge or house that is
used only on these occasions. This house was kept in good condition
at all times but no one lives in it, except on these occasions, also the
sweat-house that Lock sleeps in while this work is going on. In the
evening, about dusk, after all the workers have retired for the day,
she quietly goes out and crosses the river, as Lock’s helper at this
time is watching for her and takes the canoe over to take her where
Lock is concealed under the large rock close to the bank of the river,
and she gathers a quantity of dry wood by which Lock keeps a small
fire burning all through the day and on which he burns incense. Lock
keeps out of sight of all the workers as they do not want to see him
and avoid doing so. Lock gives orders to his helper, directing him so
that he can deliver the orders to the different companies of workers.
This helper is one that has the birth but has not the secret of the
true name of God. Lock gives him all the orders in a low whisper,
and this helper is called Lock-ee.
As soon as the girl whom they call Normer, has finished, the three
cross the river to the south side and after landing they all bathe,
there being a secluded place close by where the girl takes her bath
and when they have finished they proceed to the Lah-wah-alth or
house where Lock’s wife and his helper’s wife are preparing the only
meal that they eat every twenty-four hours. After the meal is
finished Lock and his helper go to the sweat-house for the night in
which a fire has been started by an old man who was selected to get
the wood and thus the place was warm for the night. Lock and his
helper take a smoke and then retire. Very early in the morning there
is a fire made in the sweat-house and Lock and Lock-nee take a
sweat and then go back across the river, Lock going to his secluded
place and keeping himself hid so that none can catch even a glimpse
of him. The girl also keeps secluded by keeping in the house where
the wives of Lock and Lock-nee are, and she is busy fixing her
dresses, combing her hair and keeping herself very neat and what
spare time she may have after this she is making a new dress or
skirt from the inner bark of the wild maple that grows on the river.
The bark is bleached until white, then platted and hung to a band
that goes around the waist, making it as a skirt, coming down to the
ankles. All the workers which are called Nah-quelth are ready to
work like beavers getting everything in readiness. No one eats more
than one meal a day and all must be in good health and young
before they are accepted to work on the fish dam. The day that it
starts and until it is completed must not exceed ten days. The girl,
Normer, now sends Lock’s wife or Lock-nee’s wife, (either one can
go) to select for her ten girls all of which must be of good birth from
the middle class or rich, and not more than ten, but if ten cannot be
secured a less number will do. These young girls now come and are
called Wah-clure, but they do not see Normer. They remain with
their kindred and are drilled and fixed up to be ready for the last day
and final finish of the fish dam. Now Lock-nee has selected from the
Nah-quelth or workers, either five or six to act as managers over the
different parts of the work, and these take the bark of the madrone
and make a hat which looks very much like an old style plug hat that
the white man wears. This is striped and painted in a novel fashion
and these workers are very noticeable as they go from place to place
giving instructions to the workers. These plug hat men now select
twelve or less boys and put them to making ribbons of bark which
they stripe off very flowery by painting and carving, also making
fancy Indian pipes, carving and painting them very artistically. These
boys are called Charrah and the pipes and ribbons made by them
are put on the top of long slim poles from twelve to fifteen feet long
and are to be used at the finish of the fish dam. These poles have
the bark taken off and are clean and white.
All this time Lock has kept himself secreted from the eyes of all
the workers and on the morning of the fifth day, very early, he and
Lock-nee go up the mountain side and select the first one of the
long beams or stringers that is to be put in on the north side of the
river, starting just above the large rock under which he keeps himself
secluded up to this time, and when he has selected the one that
suits him he makes a small fire at the roots of the tree and burns his
incense, then sits down by the fire and prays to God to give
blessings to the whole people with health and plenty. Now all of the
workers knowing the time, and the boys and the men have followed
up and are all looking for the posts, twenty-two in number, and the
rest of the stringers which are ten besides the one that Lock selects,
making eleven altogether. After Lock has finished with his prayer to
God he commences to cut the tree, Lock-nee helping him and
together they cut it down and when it falls with a crash all the
workers shout loudly, “oh-oo”, and the whole side of the mountain
echoes with their voices. Lock-nee begins to trim off the branches
and peel the bark while others come in and help. All the workers are
scattered off in different places, each squad looking for posts and
the rest looking for stringers and cutting them down and as each
tree fell they all holler “oh-oo.” They take the bark off and trim and
sharpen the posts. All these pieces are complete in one day and
taken down to the river’s edge by evening and before any one can
eat or drink water after all the pieces are finished. Lock and Lock-
nee take the lead with the stringers, a rope tied around the large
butt end which is quite heavy timber and start down the mountain
with it, Lock all the while talking in prayer to God, and if the timber
stops he prays and talks good and as he has all his life been so good
that God causes the timber to move along easily. As Lock starts all
the rest follow with their timbers and all arrive about sunset on the
north bank with all the heavy frame part for the fish dam. These
people while they are working all day are full of jokes, laughing and
telling funny stories, and if one has done a mean trick of any kind
and others know of it, he is twitted about it; they poke fun at each
other continually, yet they all keep good natured about it and they
are all very witty in their answers. They all smoke during the day,
each one using his own pipe and all have their own buck-skin sack to
carry his pipe and tobacco in. Now all the timbers are in the water
and tied to the bank and left floating, ready for morning. Men and
boys now bathe themselves and clean their hair, when all depart for
their different camping places, parting with jests and jokes, and eat
their only meal in twenty-four hours. Lock addresses the girl as my
child, my daughter and other endearing terms. After the meal is over
Lock and Lock-nee go to the sweat-house to rest and sleep for the
night and in the morning, early, all are out and ready and go down
to the river and across in their canoes, they having many of them on
such occasions. Lock now gets the rock for driving the post, this is of
granite and flat, from twelve to fifteen inches across and from two to
four inches thick and weighs from fifty to sixty pounds. Only those
who use this rock ever have a chance to examine it and it is said to
have been made many generations ago. It is kept hidden in a secret
place and only brought to view for this purpose and all the other
tools that are used for every part and purpose in putting in the fish
dam (La-og-gen) are hidden in a secret place, not all being in one
place, and there are never more than two persons (Lock and Lock-
nee) at one time that know where to find them, being handed down
from one to another. This rock they call Milth-me-ah-lisi and in
calling for it they say, Say-yah. The other tools are called by their
different names, the hammer they call Tec-wan-ore. Lock and Lock-
nee drive the first two posts which starts the fish dam, the first one
is driven nearly perpendicular, and now the workers have to put up a
staging which Lock climbs upon as the post is long and has to be
driven quite deep into the ground. Lock-nee holds the post so as to
keep it in place while Lock takes a maul and as he raises it he talks
to God, using words for lots of salmon and to bless all, and at this he
comes down with a hard blow, and keeps it up until the first post
has been driven to the proper depth, he does not strike his blows
fast, each blow is struck slowly. The second post is set at an angle
on the down river side of the first one, set to make a brace against
the current of the river, and also the top ends come together so as
to leave a fork or crotch at the top which is tied securely together
with hazel rope, leaving it so beam poles can be placed in the crotch
and tied securely. Now when Lock-nee has the second post properly
set in place, Lock commences as on the first and drives it down to
the proper depth and after this is done Lock and Lock-nee take the
hazel withe and tie it to the first one, leaving the crotch. This being
done Lock passes the mall over to the other workers and drive the
rest of the posts, the next two of which are set angling down the
river and the third two are set angling up the river so as to make it
in a shape like the old style of a worm fence made of rails; this is
also done for the purpose of bracing the whole structure against the
current of the river. As soon as the posts are all driven Lock and
Lock-nee place the first long stringer in its right place, which is on
the north side of the river, then the workers soon place the rest of
them and tie them with hazel withes. Then smaller posts are driven
at the corners for each trap, at the corners two posts are driven, one
angling down the river and they are placed so as to leave the crotch,
in which a pole is placed. The traps are about twelve feet wide and
fourteen feet long commencing so the center of the first trap will be
in the center of the first worm of the main frame work and this is
started first on the north side of the river. When the posts are all
driven for the traps which are many of them for the corners and side
and also to brace against the current of the river. The top pieces are
placed and braced, then poles are withed to the sides and ends all
around each trap. The mat or woven work of small split poles are
taken in and placed, unrolled, letting them close up, close to the
frame work of the structure. These traps are set on the down river
side of the main structure so that all of this mat work has to be put
on the inside of the frame work of the traps. Then all of this matting
is tied with hazel withes very carefully. These traps are not put up
close together, there is a place of about six feet left between each
trap so that a canoe can be run between them. This matting is
placed all the way across on the upper side of the main frame,
except on the south side of the river where there is an open place of
about twenty feet in width, this only has the main beam over it and
is left so all can pass up and down the river in their boats, and also a
chance for many salmon to pass up river. They place boards along
the main fish dam so as to leave a good foot walk all the distance
across the river from one bank to another. They put in a gate at the
lower end of fish traps and one at the upper end of each trap, and at
this time the water begins to roar so that when close to the dam it is
deafening. Now there are so many families to each trap, so the
upper gate is closed down and the lower gate is opened. We are
now up to the noon hour of the tenth day, when there is a long pole
some twenty to twenty-four feet long set just at the south side and
end of the fish dam and just on the lower side, on the top of this
pole all of the fancy work that the boys have been making is tied
and there is a mound of sand heaped around the foot of this pole to
a height of three or four feet and from eight to ten feet across. Now
it is about four o’clock in the afternoon and Lock and Lock-nee are
with the Nah-quirlth, busy as bees putting the final touches to the
fish dam. And of all the tribes, the women are the most anxious and
are from place to place asking the others how the girl Normer is, if
she is well, can she go and if she is going, when out comes Normer
from her place where she has been kept from view all these days.
She has in the palm of her right hand a small basket in which is a
small piece of acorn dough, and she goes in a swift run on a broad
smooth trail in an easterly direction for a distance of five hundred
yards to this pole, which she runs up to, facing it, then going around
to the right she sets the basket on top of the mound, close up to the
pole. All are watching for her and as soon as one sees her they all
shout at the top of their voices. Then Lock runs to hide as he does
not want to see her at this time. Now she turns and goes back at the
same swift speed and at this time all of the girls that she sent for
are in their place where they dance. The ground is all fixed, having
been scooped out leaving a depression some four feet deep and
twenty feet across, gently sloping to the center. Normer comes up to
the dancers and passes on in a westerly direction down the river
until she comes to a woman who has been a Normer before her and
tells her where to turn to the river, where she bathes herself, then
turns back and walks to where the girls are dancing and sits down in
front of them and urges them to sing louder and dance faster. These
Wa-clures stand erect moving the body forward and backward by
the action of the knees, raising first one foot and then the other.
Normer keeps watch of the sun and as it is getting low and it is
getting time for all to come, she raises to a kneeling position and
bids the Wa-clures to sing louder and dance faster, they then move
very lively. Normer is the absolute ruler of her people as she is the
child of God’s own purity. Then comes Lock with Lock-nee closely
behind and thirdly comes the boy, Charrah, with the same basket
that Normer left at the pole and which is now full of water, and as
Lock walks up to Normer the girls all drop down and hover over
Normer, then Lock and Lock-nee drop over them, then the boy who
has the basket of water lowers his hand and throws the basket,
water and all as high up in the air as he can and the water comes
down over them in a shower. As the boy throws the basket and
water up in the air he and all of the boys drop down over the others,
hovering over Normer like a swarm of bees hovering over the queen.
This is done for her protection, for now come all the workers, each
one having a long pole on the top of which are tied the bark ribbons
and fancy carved Indian pipes that the boys made, and as they
come running up they form a half circle around the heap letting the
long heavy poles fall over them with a crash which is done so quickly
that it is very hard to see how it is done, and just as quickly the
whole heap raises up out of this place and place themselves in fours
for the next move. At this time if Normer was silly enough she could
command every man, woman and child to lie flat on their abdomens
and go without eating for another twenty-four hours, as all must
obey her commands, no matter what they might be. Now the fish
dam is completed and all go to their camps. Normer goes to the
lodge with Lock, while Lock-nee secures and takes to her the first
salmon taken from the fish dam and Lock-nee cuts out from the
middle of this salmon enough for her supper, while no one else can
eat of the salmon until the next day. Every thing now becomes quiet
for an hour, as they are all taking their evening meal. Then first one
than another will begin to inquire about Normer and her health. Now
all depends upon Normer, if she is strong enough she quietly goes
out and cleans off the ground this same evening but if too tired she
puts it off until morning. After making her plans she then gives her
orders to Lock and he in return gives it out to the people and they
all begin to prepare. After Normer has cleaned the ground she
makes a small fire just in front of the dancers and on which she
places the incense roots, then as the dancers come up and take their
places she sits there with her hair hanging loose, down on each side
of her face, and with beads over her neck and hanging down over
her breast, she has on a white buck-skin dress trimmed with beads
and shells, all of which are made by her own hands as we use only
of our own make. She does not use feathers of any kind. Normer sits
there a model of beauty with the teachings that have been hand-
down through the many generations, that if she should, while
carrying out her duties, lose her virtue, or disobey any of the laws of
her God, that she would be struck dead for doing so. Now the dance
starts and this is the beginning of the White Deer-skin dance. This
place is about ten miles up the river from the place where the White
Deer-skin dance is held but is started first at this place after the
finishing of the fish dam. Normer starts it here and then all go home,
but Normer, Lock, Lock-nee, the girls and the boys remain here, Lock
and Lock-nee taking charge of the fish dam and all stay here as long
as the fish dam holds intact, except the last day of the White Deer-
skin dance when Lock calls all of them and asks if they want to see it
the last day, if they decide to go not one of them must eat the last
day and all go together and return in the evening when they all eat.
Now all is fun and mirth with all of them that remain at the fish dam,
Lock and Lock-nee leading them all in the plays and fun of every
nature. Normer stays with Lock and Lock-nee but she now goes out
and plays and jokes and has her share of the fun, and all have their

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Robert B. Lawson is Professor Emeritus of Psychological Science at the University of Ver-

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Robert B. Lawson, E. Doris Anderson,

1 Contemporary Psychology: Global Forces 3

2 Psychology: The American Approach 14

3 Nature of History and Methods of Study 23

4 Philosophical Foundations of Psychology 39

5 Biological Foundations of Psychology 68

6 Phrenology, Mesmerism, and Hypnosis 89

8 Voluntarism and Structuralism 129

11 Gestalt Psychology 206

13 Beyond Psychoanalysis: Continuing Developments in Psychotherapy 250

14 Women in the History of Psychology 275

15 Ethnic Diversity in American Psychology 305

16 Psychology in Russia 320

17 Psychology in China 343

18 Indigenous Psychologies: Latin America, South Africa, and India-Asia 358

19 Clinical Psychology 369

1 Contemporary Psychology: Global Forces 3

2 Psychology: The American Approach 14

3 Nature of History and Methods of Study 23

4 Philosophical Foundations of Psychology 39

5 Biological Foundations of Psychology 68

6 Phrenology, Mesmerism, and Hypnosis 89

8 Voluntarism and Structuralism 129

11 Gestalt Psychology 206

13 Beyond Psychoanalysis: Continuing Developments in Psychotherapy 250

14 Women in the History of Psychology 275

15 Ethnic Diversity in American Psychology 305

16 Psychology in Russia 320

17 Psychology in China 343

18 Indigenous Psychologies: Latin America, South Africa, and India-Asia 358

19 Clinical Psychology 369

• World War II—My father’s experience serving as an American soldier in World

Key: Century Interval Decade Interval Millenium Interval

−367—Plato founds the 300 B.C. (−384 to −322)—Aristotle −350—Aristotle

−204—The Chinese 200 B.C. (−298 to −238)—Xun Zi,

The Books of the New 100 (120–201)—Galen 170—Claudius Galen

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