The Great Flood of the Bible’s Noah,
Confirms Reliability of Ancient Native Verbal Records
'When we reach Washington State we discover that hardly an Indian group exists that does not have a flood story, almost unanimously involving the sea invading the land. The people's solution, having been forewarned, is to build canoes, sometimes rafts, and attempt to ride out the storm. In a number of stories only the good people in the canoe are saved. The majority of these stories appear to involve the efforts of the Indians to survive by fixing their canoes to the tops of mountains. They the identify landmarks and peculiar geological formations on the mountains as the site where the canoes were tied.
More often, however, this flood separates different canoes and the tribe is scattered over a vast area before the water ebbs, leaving the people isolated from each other. The Skykomish , for example, scattered so widely that one group traveled far to the east ad became the Flatheads which are today a combination of Salish and Kootenai people. "a long time afterward," as an elder told Ella Clark, "when there was ware around where Seattle is now, the Skykomish people were trapped in the bay. They heard a strange people talking the Skykomish language. When my people spoke to them, they said, 'We are the people who drifted away from here.' That is why the Skykomish and the Flatheads speak the same language. The Quillayutes say:
For four days the water continued to rise. At last it covered even the tops of the mountains. The boats were carried this way and that way by the wind and the waves. The people could not guide them, for there was no sun and there was no land. Then the water began to go down. For four days it receded. By that time the people were scattered. Some of the canoes landed on the Hoh River. So those people have lived there ever since. ??These landed at Chemakum, on the other side f the mountains. They have lived there ever since. Only a few fund there way back to the Quillayute river.
This story closely parallels a flood story of that Makahs who live on Cape Flattery. The tradition is cited in the earliest study of this tribe by James Swan, a school teacher and a doctor for the tribe who was appointed immediately after the Makahs signed the 1855 treaty of Neah Bay t confirm that the sea had invaded the cape in a major happening.
The Makahs and the Nokahs, therefore, are basically the same people, separated some time in the past by a monstrous tidal wave. The warm water mentioned in this story suggests that some kind f oceanic volcanic disturbance was involved, although there is a strong chance that an unusually strong version of the Japanese current may have been responsible.
Matching the various Indian descriptions of this tidal wave along the upper Washington coast is not difficult if the locations of the tribes are taken into account. "
Red Earth, White Lies, by Vine Deloria, Jr., pages 189-190.