"Quilen-tsatmen," meaning Creator, or, more exactly, "He made us." The prayer was a petition to be made pleasing to God, to be kept under His care, to be taken to Him at last, and to be kept from the "Black fellow." After the chief had finished, others also followed, kneeling down and uttering a shorter petition until all at last took their place and followed along in an orderly manner. Those who had any offerings left them before the picture. Then they began a hymn or chant, and after that was finished, all joined in a dance.
Labonte recollects the names of some the Spokane chiefs: Ilmicum Spokanee, or the chief of the moon; Ilmicum Takullhalth, the chief of the day; and Kahwakim, a broken shoulder. He also recollects a Colville chief, whose name was Snohomich, a white-headed old man.
The Spokane Indians had the legends of the coyote, or Tallapus, but his name was Sincheleep. In his breast he carried certain knowing creatures, which were his spirits, or wits, and when he wished to take council with himself, he would call them forth. They gave him the answers he needed, and then went back into his breast. Sincheleep, the coyote, was quite different from the fox, Whawhaoolee, though the fox was also a knowing beast. The big gray wolf was Cheaitsin; the grizzly bear, Tsimhiatsin, and the black bear, N'salmbe.
A story of Tallapus, or Sincheleep, that Labonte remembers was the same in substance as that of Tallapus and the cedar tree; although Spokane is almost a thousand miles from the region of the story of Tallapus. This illustrates to what a wide extent the folklore of the primitive Indians extended. Sincheleep was once traveling and was not entirely certain how he should obtain his meals upon the way. However, in order to look as well as possible he decided to dress up nicely; to comb
