{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_38064/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_38064","id":"gutenberg_38064","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/38064","summary":null,"tags":["Category: Mythology, Legends & Folklore","Folklore -- Arizona","Pima Indians -- Folklore"],"text":"Produced by Jeroen Hellingman and the Online Distributed\nProofreading Team at https://www.pgdp.net/ for Project\nGutenberg (This file was produced from images generously\nmade available by The Internet Archive/American Libraries.)\n\n\n\n\n\n\n\n\n\n                        AW-AW-TAM INDIAN NIGHTS\n\n                                 Being\n\n             The Myths and Legends of the Pimas of Arizona\n\n\n                             As received by\n\n                            J. William Lloyd\n\n                  From Comalk-Hawk-Kih (Thin Buckskin)\n\n                       Thru the interpretation of\n\n                           Edward Hubert Wood\n\n\n\n                          Price $1.50 Postpaid\n                   The Lloyd Group, Westfield, N. J.\n\n\n\n\n\n\n\n\n                 Copyright, 1911, by John William Lloyd\n\n\n\n\n\n\n\n\n                                            January 20th, 1904.\n\n\n        This is to certify that the myths and legends of the\n        Pimas derived by J. William Lloyd from my granduncle,\n        Thin Buckskin, thru my interpretation, are correct and\n        genuine to the best of my ability to interpret them.\n\n\n            Edward H. Wood,\n            (Pima Indian)\n\n            Sacaton, Arizona.\n\n\n\n\n\n\n\n\nTHE STORY OF THESE STORIES\n\n\nWhen I was at the Pan-American Fair, at Buffalo, in July, 1901, I\none day strolled into the Bazaar and drifted naturally to the section\nwhere Indian curios were displayed for sale by J. W. Benham. Behind the\ncounter, as salesman, stood a young Indian, whose frank, intelligent,\ngood-natured face at once attracted me. Finding me interested in\nIndian art, he courteously invited me behind the counter and spent\nan hour or more in explaining the mysteries of baskets and blankets.\n\nHow small seeds are! From that interview came everything that is in\nthis book.\n\nSeveral times I repeated my visits to my Indian friend, and when I had\nleft Buffalo I had learned that his name was Edward Hubert Wood, and\nthat he was a full-blooded Pima, educated at Albuquerque, New Mexico.\n\nAfterward we came into a pleasant correspondence, and so I came to\nknow that one of my Indian friend's dreams was that he should be the\nmeans of the preservation of the ancient tales of his people. He\nhad a grand-uncle, Comalk-Hawk-Kih, or Thin Buckskin, who was a\nsee-nee-yaw-kum, or professional traditionalist, who knew all the\nancient stories, but who had no successor, and with whose death the\nstories would disappear. He did not feel himself equal to putting these\ntraditions into good English, and so did not quite know what to do.\n\nWe discussed this matter in letters; and finally it was decided that\nI should visit the Gila River Reservation, in Arizona, where the Pimas\nwere, and get the myths from the old seeneeyawkum in person, and that\nMr. Wood should return home from Pyramid Lake, Nevada, where he was\nteaching carpentry to the Pai-utes, and be my host and interpreter.\n\nSo, on the morning of July 31st, 1903, I stepped from a train at Casa\nGrande, Arizona, and found myself in the desert land of which I had\nso long dreamed. I had expected Mr. Wood to meet me there, but he\nwas not at the station and therefore I took passage with the Irish\nmail-carrier whose stage was in daily transit between Casa Grande\nand Sacaton, the Agency village of the Pima Reservation.\n\nWe had driven perhaps half the distance, and my Irish friend was\nbeguiling the tedium by an interminable series of highly spiced\nyarns, calculated to flabbergast the tenderfoot, when my anxious eyes\ndiscerned in the distance the oncoming of a neat little open buggy,\ndrawn by two pretty ponies, one of which was a pinto, and in which sat\nMr. Wood. Just imagine: It was the last day of July, a blazing morning\nin the open desert, with the temperature soaring somewhere between\n100 and 120 degrees, yet here was my Indian friend, doubtless to do me\nhonor, arrayed in a \"pepper-and-salt\" suit, complete with underclothes;\nvest buttoned up; collar and necktie, goggles and buckskin driving\ngloves. And this in an open buggy, while the Irishman and I, under our\ntilt, were stripped to our shirts, with sleeves rolled above elbows,\nand swigging water, ever and anon, from an enormous canteen swathed\nin wet flannel to keep it cool. Truly Mr. Wood had not intended that\nI should take him for an uncivilized Indian, if clothes could give\nthe lie; but the face was the same kindly one of my \"Brother Ed,\" and\nit did not take me long to greet him and transfer myself to his care.\n\nWe came to Sacaton (which Ed said was a Mexican name meaning \"much tall\ngrass\"--reminding me that Emory, of the \"Army of the West,\" who found\nthe Pimas in 1846, reported finding fine meadows there--but which the\nPimas call Tawt-sit-ka, \"the Place of Fear and Flight,\" because of some\nApache-caused panic) but we did not stop there, but passed around it,\nto the Northwest, and on and over the Gila, Akee-mull, The River,\nas the Pimas affectionately call it, for to them it is as the Nile\nto Egypt. The famous Gila is not a very imposing stream at any time,\nand now was no stream at all, but a shallow dry channel, choked with\ndesert dust, or paved with curling flakes of baked mud which cracked\nlike bits of broken pottery under our ponies' feet. But I afterwards\nmany times saw it a turbid torrent of yellow mud, rushing and foaming\nfrom the mountain rains; perilous with quicksand and snag, the roaring\nof its voice heard over the chaparral for miles to windward.\n\nThe Pimas live in villages, each with its sub-chief, and we were bound\nfor the village of Lower San-tan. But in these villages the houses\nare now seldom aggregated, as in old days of Apache and Yuma war,\nbut scatter out for miles in farm homesteads.\n\nBrother Ed had lately sold his neat farmstead, near Sacaton, and\nwhen I came to his home I found he was temporarily living under\na vachtoe (pronounce first syllable as if German), or arbor-shed,\nmade of mezquite forks, supporting a flat roof of weeds and brush for\nshade. Near by he was laying the foundations of a neat little adobe\ncottage, which was finally completed during my stay.\n\nEd introduced me to his mother, a matronly Indian woman of perhaps\nfifty-five, who must have been quite a belle in her day, and\nwhose features were still regular and strong, and his step-father,\n\"Mr. Wells,\" who deserves more than a passing word from me, for his\nkindness was unremitting (bless his good-natured, smiling face!) and\nhis solicitude for my comfort constant. These were all the family,\nfor Ed himself was a widower. Fifty yards or so to the northwest were\nthe huts of two old and wretchedly poor Pimas (the man was blind)\nwho had been allowed to settle there temporarily by Mr. Wood, owing to\nsome difficulty about their own location on their adjoining land. One\nor two hundred yards in the other direction were two old caw-seens,\nor storehouses, square structures of a sort of wattlework of poles,\nweeds and brush, plastered over with adobe and roofed with earth. In\none of these I placed my trunk, and on its flat roof I slept, rolled\nin my blankets, most of the nights of the two months of my stay. I\ncame to know it as \"my Arizona Bedstead,\" and I shall never forget\nit and its quaint, crooked ladder.\n\nMy Indian brother was not slow in shedding his dress-parade garments,\nand in getting down to the comfort of outing shirt and overalls, neck\nhandkerchief and sombrero. Then I had my first meal with Indians in\nArizona. Mrs. Wells, or as I prefer to call her, Sparkling-Soft-Feather\n(her Indian name) was a good cook of her kind, and gave us a meal\nof tortillas, frijole beans, peppers (kaw-awl-kull), coffee, and\nchoo-oo-kook or jerked beef. Ed and I were given the dignity of chairs\nand a table, but the older Indians squatted on the ground in the good\nold Pima way, with their dishes on a mat. There were knives and spoons,\nbut no forks, and the usefulness of fingers was not obsolete. A\nwaggish, pale-eyed pup, flabbily deprecative and good-natured,\nand a big-footed Mexican choo-chool, or chicken, were obtrusively\nfamiliar. Neither of the older Indians could speak a word of English,\nbut chatted and laughed away together in Pima. The hot, soft wind of\nthe desert kissed our faces as we ate, and off in the back ground rose\nthe stately volcanic pile of Cheoff-skaw-mack, the nearest mountain,\nand all around the horizon other bare volcanic peaks burned into the\nblue. Sometimes a whirlwind of dust travelled rapidly over the plain,\nmaking one ponder what would happen should it gyrate into the vachtoe.\n\nThe old woman from the near-by kee slunk by as we ate, going to the\nwell. She wore gah-kai-gey-aht-kum-soosk (literally string-shoes),\nor sandals, of rawhide, on her feet, and was quite the most\nwretched-looking hag I ever saw among the Pimas. Her withered body\nwas hung with indescribable rags and her gray hair was a tangled\nmat. Yet I came to know that that wretched creature had a heart and a\ngood one. She was kind and cheerful, industrious and uncomplaining,\nand devotion itself to her old blind husband; who did nothing all\nday long but move out of the travelling sun into the shade, rolling\nnearly naked in the dust.\n\nAfter dinner we got our guns and started out to go to the farm of old\nThin Buckskin (\"William Higgins,\" if you please!) the seeneeyawkum\nI had come so far to see. Incidentally we were to shoot some\nkah-kai-cheu, or plumed quails, and taw-up-pee, or rabbits, for supper.\n\nWe found the old man plowing for corn in his field. The strong,\nfriendly grasp he gave my hand was all that could be desired. Tall,\nlean, dignified, with a harsh, yet musical voice; keen, intelligent\nblack eyes, and an impressive manner, he was plainly a gentleman\nand a scholar, even if he could neither read nor write, nor speak a\nsentence of English.\n\nThe next afternoon he came, and under Ed's vachtoe gave me the first\ninstallment of the coveted tales. It was slow work. First he would tell\nEd a paragraph of tradition, and Ed would translate it to me. Then I\nwould write it down, and then read it aloud to Ed again, getting his\ncorrections. When all was straight, to his satisfaction, we would go on\nto another paragraph, and so on, till the old man said enough. As these\nIndians are all Christianized now, and mostly zealous in the faith,\nI could get no traditions on Sunday. And indeed, when part way thru,\nthis zeal came near balking me altogether. A movement started to stop\nthe recovery of these old heathen tales; the sub-chief had a word with\nComalk, who became suddenly too busy to go on with his narrations,\nand it took increased shekels and the interposition of the Agent,\nMr. J. B. Alexander, who was very kind to me, before I could get the\nwheels started again.\n\nSometimes the old man came at night, instead of afternoon, and I find\nthis entry in my journal: \"Sept. 6.--We sat up till midnight in the\nold cawseen getting the traditions. It was a wild, strange scene--the\nold cawseen interior, the mezquite forks that supported the roof,\nthe poles overhead, and weeds above that, the mud-plastered walls\nwith loop-hole windows; bags, boxes, trunks, ollas, and vahs-hrom\ngranary baskets about. Ed sitting on the ground, against the wall,\nnodding when I wrote and waking up to interpret; the old man bent\nforward, both hands out, palms upward, or waving in strange eloquent\ngestures; his lean, wrinkled features drawn and black eyes gleaming;\ntelling the strange tales in a strange tongue. On an old olla another\nIndian, Miguel, who came in to listen, and in his hand a gorgeously\ndecorated quee-a-kote, or flute, with which, while I wrote, he would\nsometimes give us a few wild, plaintive, thrilling bars, weird as an\nincantation. And finally myself, sitting on a mattress on my trunk,\nwriting, fast as pencil could travel, by the dim light of a lantern\nhung against a great post at my right. Outside a cold, strong wind,\nfor the first time since I came to Arizona, bright moonlight, and\nsome drifting white clouds telling the last of the storm.\"\n\nAgain, on Sept. 12th: \"Traditions, afternoon and until midnight. I\nshall never forget how the half-moon looked, rising over\nVahf-kee-woldt-kih, or the Notched Cliffs, toward midnight, while\nthe coyotes laughed a chorus somewhere off toward the Gila, and we\nsat around, outdoors, in the wind, and heard the old seeneeyawkum\ntell his weird, incoherent tales of the long ago.\"\n\nMy interpreter was eager and willing, and well-posted in the meaning of\nEnglish, and was a man of unusual intelligence and poetry of feeling,\nbut was not well up in grammar, and in the main I had to edit and\nrecast his sentences; yet just as far as possible I have kept his words\nand the Indian idiom and simplicity of style. Sometimes he would give\nme a sentence so forceful and poetic, and otherwise faultless, that I\nhave joyfully written it down exactly as received. I admit that in a\nvery few places, where the Indian simplicity and innocence of thought\ncaused an almost Biblical plainness of speech on family matters,\nI have expurgated and smoothed a little for prudish Caucasian ears,\nbut these changes are few, and mostly unimportant, leaving the meaning\nunimpaired. And never once was there anything in the spirit of what was\ntold me that revealed foulness of thought. All was grave and serious,\nas befitted the scriptures of an ancient people.\n\nOccasionally I have added a word or sentence to make the meaning stand\nout clearer, but otherwise I have taken no liberties with the original.\n\nAs a rule the seeneeyawkum told these tales in his own words,\nbut the parts called speeches were learned by heart and repeated\nliterally. These parts gave us much trouble. They were highly poetic,\nand manifestly mystic, and therefore very difficult to translate\nwith truthfulness to the involved meanings and startling and obscure\nmetaphors. Besides they contained many archaic words, the meaning of\nwhich neither seeneeyawkum nor interpreter now knew, and which they\ncould only translate by guess, or leave out altogether. But we did\nthe best we could.\n\nThe stories were also embellished with songs, some of which I had\ntranslated. They were chants of from one to four lines each, seldom\nmore than two, many times repeated in varying cadence; weird, somber,\nthrillingly passionate in places, and by no means unmusical, but,\nof course, monotonous. I obtained phonograph records of a number,\nand the translations given are as literal as possible.\n\nAs to the meaning of the tales I got small satisfaction. The Indians\nseemed to have no explanations to offer. They seemed to regard them\nas fairy tales, but admitted they had once been believed as scriptures.\n\nMy own theory came to be that they had been invented, from time to\ntime, by various and successive mah-kais to answer the questions\nconcerning history, phenomena, and the origin of things, which they,\nas the reputed wisest of the tribe, were continually asked. My chief\nreason for supposing this is because in almost every tale the hero is\na mahkai of some sort. The word mah-kai (now translated doctor, or\nmedicine-man) seems to have been applied in old time to every being\ncapable of exerting magical or supernatural and mysterious power,\nfrom the Creator down; and it is easy to see how such use of the word\nwould apparently establish the divine relationship and bolster the\nauthority of the medicine men, while the charm of the tale would focus\nattention upon them. The temptation was great and, I think, yielded to.\n\nI doubt if much real history is worked in, or that it is at all\nreliable.\n\nAll over the desert, where irrigation was at all practicable, in the\nGila and Salt River valleys, and up to the edge of the mountains,\namong the beautiful giant cactus and flatbean trees, you will ride\nyour bronco over evidences of a prehistoric race;--old irrigating\nditches, lines of stone wall; or low mounds of adobe rising above\nthe greasewood and cacti, and littered over profusely with bits of\nbroken and painted pottery, broken corn-mills and grinders, perhaps\nshowing here and there a stone ax, arrowhead, or other old stone\nimplement. These mounds (vah-ahk-kee is the Pima word for such a ruin)\nare the heaps caused by the fallen walls of what were once pueblos of\nstone and clay. In some places there must have been populous cities,\nand at the famous site of Casa Grande one finds one of the buildings\nstill standing--a really imposing citadel, with walls four or five feet\nthick, several stories high, and habitable since the historic period.\n\nNow according to these traditions it was the tribes now known as\nPimas, Papagoes, Yumas and Maricopas, that invaded the land, from\nsome mythic underworld, and overthrew the vahahkkees & killed all\ntheir inhabitants, and this is the most interesting part of the tales\nfrom a historic point of view. Fewkes, and other ethnologists, think\nthe ancestors of the Pimas built the Casa Grande & other vahahkkees,\nbut I doubt this. Is it reasonable to suppose that if a people as\nintelligent & settled as the Pimas had once evoluted far enough\nin architecture & fortification to erect such noble citadels and\nextensive cities as those of Casa Grande & Casa Blanca, that they,\nwhile still surrounded by the harassing Apaches, would have descended\nto contentment with such miserable & indefensible hovels as their\npresent kees and cawseens? To me it is not. They are as industrious\nas any of the pueblo-building Indians, not otherwise degenerate, and\nhad they once ever builded pueblos I do not think would have abandoned\nthe art. But it is easy to understand that a horde of desert campers,\noverthrowing a more civilized nation, might never rebuild or copy\nafter its edifices. So far, then, I am inclined to agree with the\ntraditions and disagree with the ethnologists.\n\nBut these traditions are evidently very ancient. They appear to me to\nhave originated from the aborigines of this country; people who knew\nno other land. Every story is saturated with local color. From the\ntop of Cheoffskawmack, I believe I could have seen almost every place\nmentioned in the traditions, except the Rio Colorado & the ocean,\nand the ocean was to them, I believe, little more than a name. They\nnever speak of it with their usual sketchy & graphic detail, and the\nfact that in the ceremony of purification it is spoken of as a source\nof drinking water shows they really knew nothing of it. The Indian is\ntoo exact in his natural science to speak of salt water as potable. And\nthese stories certainly say that the dwellers in the vahahkkees were\nthe children of Ee-ee-toy, created right here. And that the army that\ncarried out Ee-ee-toy's revenge upon his rebellious people were the\nchildren of Juhwerta Mahkai, who had been somewhere else since the\nflood, but who were also originally created here.\n\nNow, for what it is worth, I will give a theory to reconcile\nthese differences. I assume that their flood was a real event,\nbut a local one, and the greater part of the people destroyed by\nit. A minority escaped by flight into the desert, and neither they\nnor their descendants, for many generations, returned to the place\nwhere the catastrophe occurred. Another remnant escaped by floating\non various objects & climbing mountains. The first were those of\nwhom it is fabled that Juhwerta Mahkai let them escape thru a hole\nin the earth. These became nomadic, desert dwellers. The second\nremained in the Gila country, became agricultural & settled in habit,\nirrigating their land & building pueblos, growing rich, effeminate &\ninapt at war. At length the desert fugitives, also grown numerous,\nand war-like & fierce with the wild, wolf-like existence they had led,\nand moved by we know not what motives of revenge or greed, returned &\nswept over the land, in a sudden invasion, like a swarm of locusts;\nruthlessly destroying the vahahkkees and all who dwelt therein;\nbreaking even the ma-ta-tes & every utensil in their vandal fury;\ndividing the region thus taken among themselves. According to these\ntraditions the Apaches were already dwellers in the outlying deserts &\nmountains, and were not affected especially by this invasion.\n\nIs it now unreasonable to suppose that some of the invaders\nkept up, to a great extent, their old habits of desert wandering\n(Papagoes for instance), and that others adopted to some extent the\nagricultural habits of those they had conquered, and yet retained,\nwith slight change, the little brush & mud houses & arbors they had\ngrown accustomed to in their wanderings? These last would be our\npresent Pimas.\n\nIf it is considered strange that these adopted the habits, to any\nextent, of those they supplanted it may be urged that they almost\ncertainly, in conquering the vahahkkee people, spared and married\nmany of the women, and adopted many of the children; this being in\naccordance with their custom in historic times. And this infusion\nof the gentler blood may have been very large. And these women would\nnaturally go on, and would be required by their new husbands to go on,\nwith the agricultural methods to which they were accustomed & would\nteach them to their new masters. And their children, being wholly or\npartly of the old stock, would have a natural tendency to the same\nwork, to some extent.\n\nThis theory not only explains & agrees with the main parts of the\nold traditions, but seems confirmed by other things. Thus the Pimas,\nPapagoes, Quojatas, and the \"Rabbit-Eaters\" of Mexico, speak about\nthe same language, which would seem to prove them originally the same\npeople. But some have kept the old ways, some have become agricultural,\nand some are in manners between, and thus have become classed as\ndifferent tribes. And, judging from the remains, the life of the old\nvahahkkee dwellers was in many ways like that of the modern Pima,\nonly less primitive.\n\nBut the real value of these stories is as folklore, and in their\nliterary merit. They throw a wonderful side-light on the old customs,\nbeliefs and feelings. I consider them ancient, in the main, but do\nnot doubt that in coming down thru many seeneeyawkums they have been\nmuch modified by the addition of embellishment, the subtraction of\nforgetfulness. As proof I adduce the accounting for the origin of\nthe white people, who use pens & ink, in the story of Van-daih. The\nancient Pimas knew neither white men, nor pens, nor ink, therefore\nthis passage is clearly an interpolation by some later narrator,\nif the story is really ancient, as I suppose it is. In the story of\nNoo-ee's meeting the sun, the word used by old Comalk, for the sun's\nweapon, was vai-no-ma-gaht (literally iron-bow) which is the modern\nPima's name for the white man's gun, and it was translated as gun by\nmy interpreter. But iron and guns were both unknown to ancient Pimas,\ntherefore this term must have been first used by some seeneeyawkum\nafter the white man came, who thought a gun more appropriate than a\nbow for the sun's shooting.\n\nHow much has been lost by forgetfulness we can never know; but at least\nI found that the meaning of many ancient words had disappeared, that\nthe mystic meaning of the highly symbolic speeches seemed all gone,\nand I felt certain that the last part of the Story of the Gambler's War\nhad been lost by forgetting; for it stops short with the preliminary\nspeeches, instead of going on with a detailed account of the battles\nas does the Story of Paht-ahn-kum's war.\n\nAnother proof that these tales were changed by different narrators is\nafforded by the variants of some of them published by Emory, Grossman,\nCook, and other writers about the Pimas.\n\nAs to the mystic meaning I can only guess. The mystic number four,\nso constantly used, probably refers to the four cardinal points,\nbut my Indians seemed not aware of this. In the stories, West is\nblack, East is white or light, South is blue, North is yellow,\nand Above is green. Of course the west is black because there night\nswallows up the sun, and the east is light because it gives the sun,\nbut why south is blue and north is yellow I do not know. But south\nis the nearest way to the ocean, and as in one story the word ocean\nseems used in place of south, I infer the blue color was derived from\nthat. And the desert lying north of the ocean may suggest the desert\ntint, yellow, as the color of the north. As to the sky being green,\nI find this in my journal: \"August 29--Last evening, after sunset,\nthere were the most wonderful sky effects--there was a line of light\nclouds across the sky, in the west, about half way up to the zenith,\nand suddenly the white part of these was washed over, as tho by a\npaint brush, with a strong but delicate pea-green, while under this\nspread a mist or haze of dainty pink, changing to a rich, delicate\nmauve. Lasted quarter of an hour or more. Never saw anything like\nit in nature before.\" Again, on September 6, I saw nearly the same\nphenomenon. The green was very strong and vivid, and could not fail\nto attract an Indian's eye, and something of the sort, I fancy,\nmade him make the strange choice of green for the sky color.\n\nThose who like to compare myths and folktales and ancient scriptures\nwill find a rich field here. And the interesting thing is that these\ntales come straight from a line of Indians who could neither read\nnor write nor speak English, therefore adulteration by white man's\nliterature seems improbable.\n\nAs to the literary merit of these tales, after all that is lost by a\ndouble interpretation, I consider it still very high. You must come\nto them as a little child, for they are intensely child-like, and to\nexpect them to be like a white man's narrative is absurd. But they are\nsketched in such clear, bold lines, with such a sure touch and delicate\nexpressiveness of salient points; there are such close-fitting, shrewd\nbits of human nature; such real yet startling touches of poetry in\nmetaphor; such fertile and altogether Indian imagination in plot and\nincident, that the interest never fails. No two stories are alike, and\nif surprise is a literary charm of high value, and I think it is, then\nthese tales are certainly charming, for they constantly bring surprise.\n\nAnd the poetry, in Eeeetoy's speech for example, is so rich and strong;\nand in such parts as the story of the Nah-vah-choo the mysticism\nseems to challenge one like a riddle.\n\nWhen these old tales were told with all proper ceremony and respect,\nthey were told on four successive nights. This could not be in\nthe giving of them to me, for many practical reasons, but I have\nendeavored to give them that form for my reader and hence the title of\nmy book. But I did not discover how many or what ones were told on any\none night, so my division is arbitrary, and only aims at reasonable\nequality. The naming, too, of the different stories is my own, for\nthe old man did not appear to have any set names for them. I fancy\nthe old man was rusty and out of practice, and forgot some of the\ntales in their proper sequence, and brought them in afterward as they\nrecurred to him. For instance, the story of Tcheu-nas-sat Seeven's\nsinging away another chief's wives evidently belongs among the early\nstories of the vahahkkee people, and before the account of his death,\nwhen the vahahkkees were destroyed. But I have given the stories in\nthe order in which they were told to me, leaving all responsibility\non the old seeneeyawkum's shoulders.\n\nI lived a little more than two months with these Indians, collecting\nthese stories, enjoying their kindly hospitality, living as they lived,\neating their food, riding their ponies, sleeping on their roofs under\nthe splendid Arizona stars.\n\nI shall never forget that day, before I left, when Ed and I saddled our\nponies in the early morning and rode twenty miles to the Casa Grande\nruins. On the way we crossed the dry bed of the Gila; and passed\nthru the Agency village of Sacaton and the village of Blackwater;\nskirting the Maricopa Slaughter mountains, where once some unfortunate\nMaricopas were waylaid and massacred by a band of Apaches, almost in\nsight of Sacaton. The Casa Grande ruins are imposing enough, but sadly\nbelittled in effect by the well-meant roof which the government has\nerected over them to preserve them. This kills all the poetry and\ngives them the ludicrous aspect of a museum specimen. Had the old\nwalls been skillfully capped with a waterproof cement and the walls\ncoated with some weatherproof and transparent wash, all necessary\nsecurity could have been effected with perhaps less expense than\nthis absurd roof, and all the romance of impression preserved. Let\nus hope the genial and manly young custodian, Mr. Frank Pinckly, to\nwhose warm-hearted hospitality and that of his parents I owe grateful\nthanks, will consider this suggestion favorably and earn the blessing\nof future travellers. A storm broke on us while we were at the ruins,\nand riding home that evening we found the Gila flooded. I shall always\nremember how its muddy torrent looked to me, plunging along at my feet,\nwhere that morning I had crossed dry shod; its yellow waves shot with\nblood-red reflections from the last colors of sunset.\n\n\"You better see that Pinto's cinch is tight, or she may try to get you\noff in the river,\" warned Ed, in my ear, as he jumped off to cinch up\n\"Georgie.\"\n\nIt was always exciting to me to ford the treacherous Gila, the tawny\nwaters were so sweeping, and the ponies plunged so when their feet\nfelt the quicksands, but we got across all right, and galloped home\non the slippery, muddy roads.\n\nWhen I left these people it was with a genuine regard for their\nvirtues. I found them in the main kind, honest, simple-minded,\nindustrious, surprisingly clean, considering their obstacles of scant\nwater and ever-present dust, and the calmest tempered people I have\never known.\n\nI remember the second day of my stay we were going to ride to the Casa\nBlanca ruins. In watering the ponies at the well, \"Georgie's\" loosened\nsaddle turned and swung under his belly. Such bucking and frantic\nkicking as that half-broken colt indulged in for a few moments would\nhave made a congress of cow-boys applaud, and when it was over the\nbeautiful colt stood exhausted on the far side of a twenty acre field,\nwith the saddle fragments somewhere between. Now to poor Indians the\nloss of a saddle is not small, and I fancy most frontiersmen, under the\nprovocation, would have made the air blue with oaths, but Ed only sadly\nsaid: \"I'm afraid that spoils Georgie,\" and the stepfather laughed and\nstarted patiently out on the trail of the colt \"to save the pieces,\"\nwhile the mother took one of her bowl-shaped Pima baskets, with beans\nin it, and coaxed the colt till she caught him. Then he was patted\nand soothed and fed with sugar, the saddle patched up and replaced,\nand we rode eighteen miles that day and never another mishap. And\nfrom first to last never a harsh or complaining word.\n\nI at no time encountered a beggar among the Pimas, and tho they were\nmostly very poor I had not a pin's worth stolen. I never heard an\noath, or saw a brutal or violent act, or a child slapped or scolded,\nor a woman treated with disrespect or tyranny, nor any drunkenness\nor cruelty to animals. Perhaps I was especially fortunate, but I can\nonly speak of what I saw. Their self-respect and serenity continually\naroused my admiration.\n\nI must say that they appeared to me to excel any average white\nneighborhood in good behavior.\n\nIt is a strange land, that in which the Pimas dwell; a desert overgrown\nwith strange soft-tinted weeds, \"salt weeds,\" pink, red, green, gray,\nblue, purple; the rich-green yellow-flowering greasewood; odd cacti,\nand all manner of thornbearing bushes. The soil is inexhaustibly rich,\nwere there water enough, but the white people, settling above the\nIndians, on the Gila, have so withdrawn the water that crop failures\nfrom lack of sufficient irrigation are the rule, now, instead of the\nexception, and the once ever-flowing Gila is more often a dry channel,\nas sun-baked as the desert around it.\n\nAll around their valley, and rising here and there from the plain,\nare low volcanic peaks, mere dead masses of rock except where in\nplaces a giant cactus stands candelabra-like among the slopes of\nstone. About the feet of these mountains, and along the channels where\nthe torrents rush down in times of rain, are weird forests of desert\ngrowths, mezquite, cat-claw, flat-beans, screw-beans, greasewood,\ngiant-cactus, cane-cactus, white-cactus, cholla-cactus, and a host\nof others, almost everything bristling with innumerable thorns.\n\nOn this strange pasture of weed and thorn the Indian's ponies &\nhis few cattle graze.\n\nHere in summer the sun beats down till the mercury registers 118 to\n120 degrees in the shade, and dust storms & dust whirlwinds travel\nover the burning plain.\n\n\n\n\n\n\n\n\nSTORIES OF THE FIRST NIGHT\n\n\nTHE TRADITIONS OF THE PIMAS\n\n\nThe old man, Comalk Hawk-Kih, (Thin Buckskin) began by saying that\nthese were stories which he used to hear his father tell, they being\nhanded down from father to son, and that when he was little he did\nnot pay much attention, but when he grew older he determined to learn\nthem, and asked his father to teach him, which his father did, and\nnow he knew them all.\n\n\n\n\n\n\n\n\nTHE STORY OF THE CREATION\n\n\nIn the beginning there was no earth, no water--nothing. There was\nonly a Person, uh-wert-a-Mah-kai (The Doctor of the Earth).\n\nHe just floated, for there was no place for him to stand upon. There\nwas no sun, no light, and he just floated about in the darkness,\nwhich was Darkness itself.\n\nHe wandered around in the nowhere till he thought he had wandered\nenough. Then he rubbed on his breast and rubbed out moah-haht-tack,\nthat is perspiration, or greasy earth. This he rubbed out on the palm\nof his hand and held out. It tipped over three times, but the fourth\ntime it staid straight in the middle of the air and there it remains\nnow as the world.\n\nThe first bush he created was the greasewood bush.\n\nAnd he made ants, little tiny ants, to live on that bush, on its gum\nwhich comes out of its stem.\n\nBut these little ants did not do any good, so he created white ants,\nand these worked and enlarged the earth; and they kept on increasing\nit, larger and larger, until at last it was big enough for himself\nto rest on.\n\nThen he created a Person. He made him out of his eye, out of the shadow\nof his eyes, to assist him, to be like him, and to help him in creating\ntrees and human beings and everything that was to be on the earth.\n\nThe name of this being was Noo-ee (the Buzzard).\n\nNooee was given all power, but he did not do the work he was created\nfor. He did not care to help Juhwertamahkai, but let him go by himself.\n\nAnd so the Doctor of the Earth himself created the mountains and\neverything that has seed and is good to eat. For if he had created\nhuman beings first they would have had nothing to live on.\n\nBut after making Nooee and before making the mountains and seed for\nfood, Juhwertamahkai made the sun.\n\nIn order to make the sun he first made water, and this he placed in\na hollow vessel, like an earthen dish (hwas-hah-ah) to harden into\nsomething like ice. And this hardened ball he placed in the sky. First\nhe placed it in the North, but it did not work; then he placed it in\nthe West, but it did not work; then he placed it in the South, but\nit did not work; then he placed it in the East and there it worked\nas he wanted it to.\n\nAnd the moon he made in the same way and tried in the same places,\nwith the same results.\n\nBut when he made the stars he took the water in his mouth and spurted\nit up into the sky. But the first night his stars did not give light\nenough. So he took the Doctor-stone (diamond), the tone-dum-haw-teh,\nand smashed it up, and took the pieces and threw them into the sky to\nmix with the water in the stars, and then there was light enough. [1]\n\nAnd now Juhwertamahkai, rubbed again on his breast, and from the\nsubstance he obtained there made two little dolls, and these he laid\non the earth. And they were human beings, man and woman.\n\nAnd now for a time the people increased till they filled the earth. For\nthe first parents were perfect, and there was no sickness and no\ndeath. But when the earth was full, then there was nothing to eat,\nso they killed and ate each other.\n\nBut Juhwertamahkai did not like the way his people acted, to kill\nand eat each other, and so he let the sky fall to kill them. But\nwhen the sky dropped he, himself, took a staff and broke a hole thru,\nthru which he and Nooee emerged and escaped, leaving behind them all\nthe people dead.\n\nAnd Juhwertamahkai, being now on the top of this fallen sky, again made\na man and a woman, in the same way as before. But this man and woman\nbecame grey when old, and their children became grey still younger,\nand their children became grey younger still, and so on till the\nbabies were gray in their cradles.\n\nAnd Juhwertamahkai, who had made a new earth and sky, just as there had\nbeen before, did not like his people becoming grey in their cradles, so\nhe let the sky fall on them again, and again made a hole and escaped,\nwith Nooee, as before.\n\nAnd Juhwertamahkai, on top of this second sky, again made a new heaven\nand a new earth, just as he had done before, and new people.\n\nBut these new people made a vice of smoking. Before human beings\nhad never smoked till they were old, but now they smoked younger,\nand each generation still younger, till the infants wanted to smoke\nin their cradles.\n\nAnd Juhwertamahkai did not like this, and let the sky fall again,\nand created everything new again in the same way, and this time he\ncreated the earth as it is now.\n\nBut at first the whole slope of the world was westward, and tho\nthere were peaks rising from this slope there were no true valleys,\nand all the water that fell ran away and there was no water for the\npeople to drink. So Juhwertamahkai sent Nooee to fly around among\nthe mountains, and over the earth, to cut valleys with his wings,\nso that the water could be caught and distributed and there might be\nenough for the people to drink.\n\nNow the sun was male and the moon was female and they met once a\nmonth. And the moon became a mother and went to a mountain called\nTahs-my-et-tahn Toe-ahk (sun striking mountain) and there was born her\nbaby. But she had duties to attend to, to turn around and give light,\nso she made a place for the child by tramping down the weedy bushes\nand there left it. And the child, having no milk, was nourished on\nthe earth.\n\nAnd this child was the coyote, and as he grew he went out to walk\nand in his walk came to the house of Juhwertamahkai and Nooee, where\nthey lived.\n\nAnd when he came there Juhwertamahkai knew him and called him\nToe-hahvs, because he was laid on the weedy bushes of that name.\n\nBut now out of the North came another powerful personage, who has\ntwo names, See-ur-huh and Ee-ee-toy.\n\nNow Seeurhuh means older brother, and when this personage came\nto Juhwertamahkai, Nooee and Toehahvs he called them his younger\nbrothers. But they claimed to have been here first, and to be older\nthan he, and there was a dispute between them. But finally, because he\ninsisted so strongly, and just to please him, they let him be called\nolder brother.\n\n\n\n        JUHWERTA MAHKAI'S SONG OF CREATION\n\n        Juhwerta mahkai made the world--\n        Come and see it and make it useful!\n        He made it round--\n        Come and see it and make it useful!\n\n\n\nNOTES ON STORY OF CREATION\n\nThe idea of creating the earth from the perspiration and waste cuticle\nof the Creator is, I believe, original.\n\nThe local touch in making the greasewood bush the first vegetation\nis very strong.\n\nIn the tipping over of the earth three times, and its standing right\nthe fourth time, we are introduced to the first of the mystic fours\nin which the whole scheme of the stories is cast. Almost everything\nis done four times before finished.\n\nThe peculiar Indian idea of type-animals, the immortal and supernatural\nrepresentatives of their respective animal tribes, appears in Nooee and\nToehahvs, and here again the local color is rich and strong in making\nthe buzzard and the coyote, the most common and striking animals of\nthe desert, the particular aides on the staff of the Creator.\n\nMight not the creation of Nooee out of the shadow of the eyes of the\nDoctor of the Earth be a poetical allusion to the flying shadow of\nthe buzzard on the sun-bright desert?\n\nIn the creation of sun and moon we find the mystic four referred to\nthe four corners of the universe, North, South, East and West, and\nthis, I am persuaded, is really the origin of its sacred significance,\nfor most religions find root and source in astronomy.\n\nIn the dropping of the sky appears the old idea of its solid character.\n\nIn the \"slope of the world to the Westward\" there is something\ncuriously significant when we remember that both the Gila and Salt\nRivers flow generally westward.\n\nNooee cuts the valleys with his wings. It would almost appear that\nNooee was Juhwertamahkai's agent in the air and sky, Toehahvs on earth.\n\nThe night-prowling coyote is appropriately and poetically mothered\nby the moon.\n\nAnd here appears Eeeetoy, the most active and mysterious personality\nin Piman mythology. Out of the North, apparently self-existent,\nbut little inferior in power to Juhwertamahkai, and claiming greater\nage, he appears, by pure \"bluff\" and persistent push and wheedling,\nto have induced the really more powerful, but good-natured and rather\nlazy Juhwertamahkai to give over most of the real work and government\nof the world to him. In conversing with Harry Azul, the head chief's\nson, at Sacaton, I found he regarded Eeeetoy and Juhwertamahkai as\nbut two names for the same. And indeed it is hard to fix Eeeetoy's\nplace or power.\n\n\n\n\n\n\n\n\nTHE STORY OF THE FLOOD\n\n\nNow Seeurhuh was very powerful, like Juhwerta Mahkai, and as he took\nup his residence with them, as one of them, he did many wonderful\nthings which pleased Juhwerta Mahkai, who liked to watch him.\n\nAnd after doing many marvelous things he, too, made a man.\n\nAnd to this man whom he had made, Seeurhuh (whose other name was\nEe-ee-toy) gave a bow & arrows, and guarded his arm against the\nbow string by a piece of wild-cat skin, and pierced his ears & made\near-rings for him, like turquoises to look at, from the leaves of\nthe weed called quah-wool. And this man was the most beautiful man\nyet made.\n\nAnd Ee-ee-toy told this young man, who was just of marriageable age,\nto look around and see if he could find any young girl in the villages\nthat would suit him and, if he found her, to see her relatives and\nsee if they were willing he should marry her.\n\nAnd the beautiful young man did this, and found a girl that pleased\nhim, and told her family of his wish, and they accepted him, and he\nmarried her.\n\nAnd the names of both these are now forgotten and unknown.\n\nAnd when they were married Ee-ee-toy, foreseeing what would happen,\nwent & gathered the gum of the greasewood tree.\n\n\n\nHere the narrative states, with far too much plainness of\ncircumstantial detail for popular reading, that this young man married\na great many wives in rapid succession, abandoning the last one with\neach new one wedded, and had children with abnormal, even uncanny\nswiftness, for which the wives were blamed and for which suspicion they\nwere thus heartlessly divorced. Because of this, Juhwerta Mahkai and\nEe-ee-toy foresaw that nature would be convulsed and a great flood\nwould come to cover the world.\n\nAnd then the narrative goes on to say:\n\nNow there was a doctor who lived down toward the sunset whose name was\nVahk-lohv Mahkai, or South Doctor, who had a beautiful daughter. And\nwhen his daughter heard of this young man and what had happened to\nhis wives she was afraid and cried every day. And when her father\nsaw her crying he asked her what was the matter? was she sick? And\nwhen she had told him what she was afraid of, for every one knew\nand was talking of this thing, he said yes, he knew it was true,\nbut she ought not to be afraid, for there was happiness for a woman\nin marriage and the mothering of children.\n\nAnd it took many years for the young man to marry all these wives,\nand have all these children, and all this time Ee-ee-toy was busy\nmaking a great vessel of the gum he had gathered from the grease\nbushes, a sort of olla which could be closed up, which would keep\nback water. And while he was making this he talked over the reasons\nfor it with Juhwerta Mahkai, Nooee, and Toehahvs, that it was because\nthere was a great flood coming.\n\nAnd several birds heard them talking thus--the woodpecker, Hick-o-vick;\nthe humming-bird, Vee-pis-mahl; a little bird named Gee-ee-sop,\nand another called Quota-veech.\n\nEeeetoy said he would escape the flood by getting into the vessel he\nwas making from the gum of the grease bushes or ser-quoy.\n\nAnd Juhwerta Mahkai said he would get into his staff, or walking stick,\nand float about.\n\nAnd Toehahvs said he would get into a cane-tube.\n\nAnd the little birds said the water would not reach the sky, so they\nwould fly up there and hang on by their bills till it was over.\n\nAnd Nooee, the buzzard, the powerful, said he did not care if the\nflood did reach the sky, for he could find a way to break thru.\n\nNow Ee-ee-toy was envious, and anxious to get ahead of Juhwerta\nMahkai and get more fame for his wonderful deeds, but Juhwerta Mahkai,\nthough really the strongest, was generous and from kindness and for\nrelationship sake let Ee-ee-toy have the best of it.\n\nAnd the young girl, the doctor's daughter, kept on crying, fearing\nthe young man, feeling him ever coming nearer, and her father kept\non reassuring her, telling her it would be all right, but at last,\nout of pity for her fears & tears, he told her to go and get him\nthe little tuft of the finest thorns on the top of the white cactus,\nthe haht-sahn-kahm, [2] and bring to him.\n\nAnd her father took the cactus-tuft which she had brought him, and\ntook hair from her head and wound about one end of it, and told her\nif she would wear this it would protect her. And she consented and\nwore the cactus-tuft.\n\nAnd he told her to treat the young man right, when he came, & make\nhim broth of corn. And if the young man should eat all the broth,\nthen their plan would fail, but if he left any broth she was to eat\nthat up and then their plan would succeed.\n\nAnd he told her to be sure and have a bow and arrows above the door\nof the kee, so that he could take care of the young man.\n\nAnd after her father had told her this, on that very evening the young\nman came, and the girl received him kindly, and took his bows & arrows,\nand put them over the door of the kee, as her father had told her,\nand made the young man broth of corn and gave it to him to eat.\n\nAnd he ate only part of it and what was left she ate herself.\n\nAnd before this her father had told her: \"If the young man is wounded\nby the thorns you wear, in that moment he will become a woman and a\nmother and you will become a young man.\"\n\nAnd in the night all this came to be, even so, and by day-break the\nchild was crying.\n\nAnd the old woman ran in and said: \"Mos-say!\" which means an old\nwoman's grandchild from a daughter.\n\nAnd the daughter, that had been, said: \"It is not your moss, it is\nyour cah-um-maht,\" that is an old woman's grandchild from a son.\n\nAnd then the old man ran in and said: \"Bah-ahm-ah-dah!\" that is\nan old man's grandchild from a daughter, but his daughter said:\n\"It is not your bah-ahm-maht, but it is your voss-ahm-maht,\" which\nis an old man's grandchild from a son.\n\nAnd early in the morning this young man (that had been, but who\nwas now a woman & a mother) made a wawl-kote, a carrier, or cradle,\nfor the baby and took the trail back home.\n\nAnd Juhwerta Mahkai told his neighbors of what was coming, this\nyoung man who had changed into a woman and a mother and was bringing\na baby born from himself, and that when he arrived wonderful things\nwould happen & springs would gush forth from under every tree and on\nevery mountain.\n\nAnd the young man-woman came back and by the time of his return\nEe-ee-toy had finished his vessel and had placed therein seeds &\neverything that is in the world.\n\nAnd the young man-woman, when he came to his old home, placed his\nbaby in the bushes and left it, going in without it, but Ee-ee-toy\nturned around and looked at him and knew him, for he did not wear a\nwoman's dress, and said to him: \"Where is my Bahahmmaht? Bring it to\nme. I want to see it. It is a joy for an old man to see his grandchild.\n\n\"I have sat here in my house and watched your going, and all that\nhas happened you, and foreseen some one would send you back in shame,\nalthough I did not like to think there was anyone more powerful than\nI. But never mind, he who has beaten us will see what will happen.\"\n\nAnd when the young man-woman went to get his baby, Ee-ee-toy got into\nhis vessel, and built a fire on the hearth he had placed therein,\nand sealed it up.\n\nAnd the young man-woman found his baby crying, and the tears from it\nwere all over the ground, around. And when he stooped over to pick\nup his child he turned into a sand-snipe, and the baby turned into\na little teeter-snipe.\n\nAnd then that came true which Juhwerta Mahkai had said, that water\nwould gush out from under every tree & on every mountain; and the\npeople when they saw it, and knew that a flood was coming, ran to\nJuhwerta Mahkai; and he took his staff and made a hole in the earth\nand let all those thru who had come to him, but the rest were drowned.\n\nThen Juhwerta Mahkai got into his walking stick & floated, and Toehahvs\ngot into his tube of cane and floated, but Ee-ee-toy's vessel was\nheavy & big and remained until the flood was much deeper before it\ncould float.\n\nAnd the people who were left out fled to the mountains; to the\nmountains called Gah-kote-kih (Superstition Mts.) for they were\nliving in the plains between Gahkotekih and Cheoffskawmack (Tall\nGray Mountain).\n\nAnd there was a powerful man among these people, a doctor (mahkai),\nwho set a mark on the mountain side and said the water would not rise\nabove it.\n\nAnd the people believed him and camped just beyond the mark; but the\nwater came on and they had to go higher. And this happened four times.\n\nAnd the mahkai did this to help his people, and also used power to\nraise the mountain, but at last he saw all was to be a failure. And\nhe called the people and asked them all to come close together, and he\ntook his doctor-stone (mah-kai-haw-teh) which is called Tonedumhawteh\nor Stone-of-Light, and held it in the palm of his hand and struck\nit hard with his other hand, and it thundered so loud that all the\npeople were frightened and they were all turned into stone.\n\nAnd the little birds, the woodpecker, Hickovick; the humming-bird,\nVeepismahl; the little bird named Gee-ee-sop, and the other called\nQuotaveech, all flew up to the sky and hung on by their bills, but\nNooee still floated in the air and intended to keep on the wing unless\nthe floods reached the heavens.\n\nBut Juhwerta Mahkai, Ee-ee-toy and Toehahvs floated around on the\nwater and drifted to the west and did not know where they were.\n\nAnd the flood rose higher until it reached the woodpecker's tail,\nand you can see the marks to this day.\n\nAnd Quotaveech was cold and cried so loud that the other birds pulled\noff their feathers and built him a nest up there so he could keep\nwarm. And when Quotaveech was warm he quit crying.\n\nAnd then the little birds sang, for they had power to make the water\ngo down by singing, and as they sang the waters gradually receded.\n\nBut the others still floated around.\n\nWhen the land began to appear Juhwerta Mahkai and Toehahvs got out,\nbut Ee-ee-toy had to wait for his house to warm up, for he had built\na fire to warm his vessel enough for him to unseal it.\n\nWhen it was warm enough he unsealed it, but when he looked out he\nsaw the water still running & he got back and sealed himself in again.\n\nAnd after waiting a while he unsealed his vessel again, and seeing\ndry land enough he got out.\n\nAnd Juhwerta Mahkai went south and Toehahvs went west, and Ee-ee-toy\nwent northward. And as they did not know where they were they missed\neach other, and passed each other unseen, but afterward saw each\nother's tracks, and then turned back and shouted, but wandered from\nthe track, and again passed unseen. And this happened four times.\n\nAnd the fourth time Juhwerta Mahkai and Ee-ee-toy met, but Toehahvs\nhad passed already.\n\nAnd when they met, Ee-ee-toy said to Juhwerta Mahkai \"My younger\nbrother!\" but Juhwerta Mahkai greeted him as younger brother &\nclaimed to have come out first. Then Ee-ee-toy said again: \"I came\nout first and you can see the water marks on my body.\" But Juhwerta\nMahkai replied: \"I came out first and also have the water marks on\nmy person to prove it.\"\n\nBut Ee-ee-toy so insisted that he was the eldest that Juhwerta Mahkai,\njust to please him, gave him his way and let him be considered\nthe elder.\n\nAnd then they turned westward and yelled to find Toehahvs, for they\nremembered to have seen his tracks, and they kept on yelling till he\nheard them. And when Toehahvs saw them he called them his younger\nbrothers, and they called him younger brother. And this dispute\ncontinued till Ee-ee-toy again got the best of it, and although really\nthe younger brother was admitted by the the others to be Seeurhuh,\nor the elder.\n\nAnd the birds came down from the sky and again there was a dispute\nabout the relationship, but Ee-ee-toy again got the best of them all.\n\nBut Quotaveech staid up in the sky because he had a comfortable nest\nthere, and they called him Vee-ick-koss-kum Mahkai, the Feather-Nest\nDoctor.\n\nAnd they wanted to find the middle, the navel of the earth, and\nthey sent Veepismahl, the humming-bird, to the west, and Hickovick,\nthe woodpecker, to the east, and all the others stood and waited for\nthem at the starting place. And Veepismahl & Hickovick were to go as\nfar as they could, to the edge of the world, and then return to find\nthe middle of the earth by their meeting. But Hickovick flew a little\nfaster and got there first, and so when they met they found it was\nnot the middle, and they parted & started again, but this time they\nchanged places and Hickovick went westward and Veepismahl went east.\n\nAnd this time Veepismahl was the faster, and Hickovick was late,\nand the judges thought their place of meeting was a little east of\nthe center so they all went a little way west. Ee-ee-toy, Juhwerta\nMahkai and Toehahvs stood there and sent the birds out once more,\nand this time Hickovick went eastward again, and Veepismahl went\nwest. And Hickovick flew faster and arrived there first. And they said:\n\"This is not the middle. It is a little way west yet.\"\n\nAnd so they moved a little way, and again the birds were sent forth,\nand this time Hickovick went west and Veepismahl went east. And when\nthe birds returned they met where the others stood and all cried\n\"This is the Hick, the Navel of the World!\"\n\nAnd they stood there because there was no dry place yet for them to\nsit down upon; and Ee-ee-toy rubbed upon his breast and took from\nhis bosom the smallest ants, the O-auf-taw-ton, and threw them upon\nthe ground, and they worked there and threw up little hills; and this\nearth was dry. And so they sat down.\n\nBut the water was still running in the valleys, and Ee-ee-toy took\na hair from his head & made it into a snake--Vuck-vahmuht. And with\nthis snake he pushed the waters south, but the head of the snake was\nleft lying to the west and his tail to the east.\n\nBut there was more water, and Ee-ee-toy took another hair from his\nhead and made another snake, and with this snake pushed the rest of\nthe water north. And the head of this snake was left to the east and\nhis tail to the west. So the head of each snake was left lying with\nthe tail of the other.\n\nAnd the snake that has his tail to the east, in the morning will\nshake up his tail to start the morning wind to wake the people and\ntell them to think of their dreams.\n\nAnd the snake that has his tail to the west, in the evening will\nshake up his tail to start the cool wind to tell the people it is\ntime to go in and make the fires & be comfortable.\n\nAnd they said: \"We will make dolls, but we will not let each other\nsee them until they are finished.\"\n\nAnd Ee-ee-toy sat facing the west, and Toehahvs facing the south,\nand Juhwerta Mahkai facing the east.\n\nAnd the earth was still damp and they took clay and began to make\ndolls. And Ee-ee-toy made the best. But Juhwerta Mahkai did not make\ngood ones, because he remembered some of his people had escaped the\nflood thru a hole in the earth, and he intended to visit them and\nhe did not want to make anything better than they were to take the\nplace of them. And Toehahvs made the poorest of all.\n\nThen Ee-ee-toy asked them if they were ready, and they all said yes,\nand then they turned about and showed each other the dolls they\nhad made.\n\nAnd Ee-ee-toy asked Juhwerta Mahkai why he had made such queer\ndolls. \"This one,\" he said, \"is not right, for you have made him\nwithout any sitting-down parts, and how can he get rid of the waste\nof what he eats?\"\n\nBut Juhwerta Mahkai said: \"He will not need to eat, he can just smell\nthe smell of what is cooked.\"\n\nThen Ee-ee-toy asked again: \"Why did you make this doll with only one\nleg--how can he run?\" But Juhwerta Mahkai replied: \"He will not need\nto run; he can just hop around.\"\n\nThen Ee-ee-toy asked Toehahvs why he had made a doll with webs between\nhis fingers and toes--\"How can he point directions?\" But Toehahvs\nsaid he had made these dolls so for good purpose, for if anybody\ngave them small seeds they would not slip between their fingers,\nand they could use the webs for dippers to drink with.\n\nAnd Ee-ee-toy held up his dolls and said: \"These are the best of all,\nand I want you to make more like them.\" And he took Toehahv's dolls\nand threw them into the water and they became ducks & beavers. And he\ntook Juhwerta Mahkai's dolls and threw them away and they all broke\nto pieces and were nothing.\n\nAnd Juhwerta Mahkai was angry at this and began to sink into the\nground; and took his stick and hooked it into the sky and pulled the\nsky down while he was sinking. But Ee-ee-toy spread his hand over his\ndolls, and held up the sky, and seeing that Juhwerta Mahkai was sinking\ninto the earth he sprang and tried to hold him & cried, \"Man, what\nare you doing! Are you going to leave me and my people here alone?\"\n\nBut Juhwerta Mahkai slipped through his hands, leaving in them only\nthe waste & excretion of his skin. And that is how there is sickness &\ndeath among us.\n\nAnd Ee-ee-toy, when Juhwerta Mahkai escaped him, went around swinging\nhis hands & saying: \"I never thought all this impurity would come\nupon my people!\" and the swinging of his hands scattered disease\nover all the earth. And he washed himself in a pool or pond and the\nimpurities remaining in the water are the source of the malarias and\nall the diseases of dampness.\n\nAnd Ee-ee-toy and Toehahvs built a house for their dolls a little\nway off, and Ee-ee-toy sent Toehahvs to listen if they were yet\ntalking. And the Aw-up, (the Apaches) were the first ones that\ntalked. And Ee-ee-toy said: \"I never meant to have those Apaches\ntalk first, I would rather have had the Aw-aw-tam, the Good People,\nspeak first.\"\n\nBut he said: \"It is all right. I will give them strength, that they\nstand the cold & all hardships.\"\n\nAnd all the different people that they had made talked, one after\nthe other, but the Awawtam talked last.\n\nAnd they all took to playing together, and in their play they kicked\neach other as the Maricopas do in sport to this day; but the Apaches\ngot angry and said: \"We will leave you and go into the mountains and\neat what we can get, but we will dream good dreams and be just as\nhappy as you with all your good things to eat.\"\n\nAnd some of the people took up their residence on the Gila, and some\nwent west to the Rio Colorado. And those who builded vahahkkees,\nor houses out of adobe and stones, lived in the valley of the Gila,\nbetween the mountains which are there now.\n\n\n\n\n        JUHWERTA MAHKAI'S SONG BEFORE THE FLOOD\n\n            My poor people,\n            Who will see,\n            Who will see\n        This water which will moisten the earth!\n\n\n\n\n        THE SONG OF SUPERSTITION MOUNTAINS\n\n        We are destroyed!\n        By my stone we are destroyed!\n        We are rightly turned into stone.\n\n\n\n\n        EE-EE-TOY'S SONG WHEN HE MADE THE WORLD SERPENTS\n\n        I know what to do;\n        I am going to move the water\n            both ways.\n\n\n\n\nNOTES ON THE STORY OF THE FLOOD\n\nIn the Story of the Flood we are introduced to Indian marriage. Among\nthe Pimas it was a very simple affair. There was no ceremony\nwhatever. The lover usually selected a relative, who went with him to\nthe parents of the girl and asked the father to permit the lover to\nmarry her. Presents were seldom given unless a very old man desired\na young bride. The girl was consulted and her consent was essential,\nher refusal final. If, however, all parties were satisfied, she went at\nonce with her husband as his wife. If either party became dissatisfied,\nseparation at once constituted divorce and either could leave the\nother. A widow or divorced woman, if courted by another suitor, was\napproached directly, with no intervention of relatives. Of course,\non these terms there were many separations, yet all accounts agree\nthat there was a good deal of fidelity and many life-long unions and\ncases of strong affection.\n\nPolygamy was not unknown.\n\nGrossman says that the wife was the slave of the husband, but it\nis difficult to see how a woman, free at any moment to divorce\nherself without disgrace or coercion, could be properly regarded as\na slave. Certainly the men appear always to have done a large part\nof the hard work, and as far as I could see the women were remarkably\nequal and independent and respectfully treated, as such a system would\nnaturally bring about. A man would be a fool to ill-treat a woman,\nwhose love or services were valuable to him, if at any moment of\ndiscontent she could leave him, perhaps for a rival. The chances are\nthat he would constantly endeavor to hold her allegiance by special\nkindness and favors.\n\nBut today legal marriage is replacing the old system.\n\nSo far as I saw the Pimas were very harmonious and kindly in family\nlife.\n\nThe birds, gee-ee-sop and quotaveech, were pointed out to me by the\nPimas, and as near as I could tell quotaveech was Bendire's thrasher,\nor perhaps the curve-bill thrasher. It has a very sweet but timid\nsong. I did not succeed in identifying gee-ee-sop, but find these\nentries about him in my journal: \"Aug. 5--I saw a little bird which\nI suppose to be a gee-ee-sop in a mezquite today, smaller and more\nslender than a vireo, but like one in action, but the tail longer and\ncarried more like a brown thrasher, nearly white below, dark, leaden\ngray above, top of head and tail black.\" Again on Sept. 1: \"What a\ndear little bird the gee-ee-sop is! Two of them in the oas-juh-wert-pot\ntree were looking at me a few minutes back. Dark slate-blue above and\nnearly white below, with beady black eyes and black, lively tails,\ntipped with white, they are very pretty, tame and confiding.\"\n\nThe faith of the Aw-aw-tam in witchcraft appears first in this story\nand afterwards is conspicuous in nearly all. Almost all diseases\nthey supposed were caused by bewitching, and it was the chief\nbusiness of the medicine-men to find out who or what had caused the\nbewitching. Sometimes people were accused and murders followed. This\nwas the darkest spot in Piman life. Generally, however, some animal or\ninanimate object was identified. Grossman's account in the Smithsonian\nReport for 1871 is interesting. In the stories, however, witchcraft\nappears usually as the ability of the mahkai to work transformations\nin himself or others, in true old fairy-tale style.\n\nSuperstition Mountain derives its name from this story. It is a\nvery beautiful and impressive mountain, with terraces of cliffs,\nmarking perhaps the successive pausing places of the fugitives, and\nthe huddled rocks on the top represent their petrified forms. Some\nof the older Indians still fear to go up into this mountain, lest a\nlike fate befall them.\n\nWhat beautiful poetic touches are the wetting of the woodpecker's tail,\nand the singing of the little birds to subdue the angry waters.\n\nThe resemblances to Genesis will of course be noted by all in these\ntwo first stories. Yet after all they are few and slight in any matter\nof detail.\n\nIn Ee-ee-toy's serpents, that pushed back the waters, there is a\nstrong reminder of the Norse Midgard Serpent.\n\nThe making of the dolls in this story is one of the prettiest and\nmost amusing spots in the traditions.\n\nThe waste and perspiration of Juhwerta Mahkai's skin again comes into\nplay, but this time as a malign force instead of a beneficent one. It\nwould also appear from this that the more intelligent Pimas had a\nglimmering of the fact that there were other causes than witchcraft\nfor disease.\n\nI have generally used the word Aw-aw-tam (Good People, or People of\nPeace) as synonymous with Pima, but it is sometimes used to embrace\nall Indians of the Piman stock and may be so understood in this story.\n\nAnd perhaps this is as good a place as any to say a few descriptive\nwords about these Pimas of Arizona, and their allies, who have from\nprehistoric times inhabited what the old Spanish historian, Clavigero,\ncalled \"Pimeria,\" that is, the valleys of the Gila and Salt Rivers.\n\nTheir faces seemed to me to be of almost Caucasian regularity and\nrather of an English or Dutch cast, that is rather heavily moulded. The\nforehead is vertical and inclined to be square; and the chin, broad,\nheavy and full, comes out well to its line. The nose is straight,\nor a little irregular, or rounded, at the end, but not often very\naquiline, never flat or wide-nostriled. The mouth is large but well\nshaped, with short, white, remarkably even teeth, seldom showing any\ncanine projection. The whole face is a little heavy and square, but\nthe cheek bones are not especially prominent. The eyes are level, frank\nand direct in glance, with long lashes and strong black brows. In the\nbabies a slight uptilt to the eye is sometimes seen, like a Japanese,\nwhich indeed the babies suggest. The head of almost all adults is\nwell-balanced and finely poised on a good neck.\n\nAnother type possesses more of what we call the Indian feature. The\nforehead retreats somewhat, so does the chin, while the upper lip\nis larger, longer, more convex and the nose, above is more aquiline,\nwith wider nostrils. Consequently this face in profile is more convex\nthruout. The cheek-bones are much more prominent, too, and the head\nnot generally so well-balanced and proportional.\n\nWhile I have seen no striking beauty I believe the average good looks\nis greater than among white men, taken as they come.\n\nThe women as a rule, however, do not carry themselves gracefully, are\napt to be too broad, fat and dumpy in figure, with too large waists,\nand often loose, ungracefully-moving hips. This deformity of the hips,\nfor it almost amounts to that, I observe among Italian peasant women,\ntoo, and some negresses, and, I take it, is caused by carrying too\nheavy loads on the head at too early an age. There seems to be a\nsettling down of the body into the pelvis, with a loose alternate\nmotion of the hips. There are exceptions, of course, and I have seen\nthose of stately figure and fine carriage. Sometimes the loose-hip\nmotion appears in a man.\n\nA slight tattooing appears on almost all Pima faces not of the last\ngeneration. In the women this consists of two blue lines running down\nfrom each corner of the mouth, under the chin, crossing, at the start,\nthe lower lip, and a single blue line running back from the outer\nangle of each eye to the hair.\n\nIn the men it is usually a single zigzag blue line across the forehead.\n\nThe pigment used is charcoal.\n\nThe men are generally erect and of good figure, with good chests and\nrather heavy shoulders, the legs often a little bowed. Strange to say\nI never saw one who walked \"pigeon-toed.\" All turned the toes out like\nwhite men. The hands are often small and almost always well-shaped; and\nthe feet of good shape, too, not over large, with a well-arched instep.\n\nEmory and his comrades found the Pimas wearing a kind of breech-cloth\nand a cotton serape only for garments; the women wearing only a\nserape tied around the waist and falling to the knee, being otherwise\nnude. Today the average male Pima dresses like a white workman, in hat,\nshirt, trousers and perhaps shoes, and his wife or daughter wears a\nsingle print gown, rather loose at the waist and ruffled at the bottom,\nwhich reaches only to the ankles. Both sexes are commonly barefooted,\nbut the old sandals, once universal, are still often seen. These\ngah-kai-gey-aht-kum-soosk, or string-shoes, as the word means, were\nmade in several different ways, and often projected somewhat around\nthe foot as a protection against the frequent and formidable thorns\nof the country.\n\nSometimes a wilder or older Indian will be seen, even now, with only\na breech-cloth on, and some apology for a garment on his shoulders.\n\nThe skin is often of a very beautiful rich red-bronze tint, or perhaps\nmore like old mahogany.\n\nExcept the tattooing both sexes are remarkable for their almost\nentire absense of any marked adornment or ornament of person. Even a\nfinger-ring, or a ribbon on the hair, is not common, and the profuse\nbead-work and embroidery of the other tribes is never seen.\n\nThe exceedingly thick and intensely black hair was formerly worn\nvery long, even to the waist, being banged off just over the eyes\nof the women and over the eyes and ears of the men and allowed to\nhang perfectly loose. But the women seldom wore as long hair as\nthe men. This long hair is still sometimes seen and is exceedingly\npicturesque, especially on horseback, and it is a great pity so\nsightly a fashion should ever die out. I have seen Maricopas roll\ntheirs in ringlets. Sometimes the men braided the hair into a cue,\nor looped up the ends with a fillet. But the Government discourages\nlong and loose hair, and now most men cut it short, and women part\ntheirs and braid it. Like all Indians, the men have scant beards,\nand the few whiskers that grow are shaved clean or resolutely pinched\noff with an old knife or pulled out by tweezers.\n\nTheir hair appears to turn gray as early as ours, tho I saw no baldness\nexcept on one individual. In old times (and even now to some extent)\nthe hair was dressed with a mixture of mud and mezquite gum, at times,\nwhich was left on long enough for the desired effect and then thoroly\nwashed off. This cleansed it and made it glossy and the gum dyed the\ngray hair quite a lasting, jet black, tho several applications might\nbe needed.\n\nWomen still carry their ollas and other burdens on their heads and\nare exceedingly strong and expert in the art, balancing great and\nawkward weights with admirable dexterity.\n\nThe convenient and even beautiful gyih-haw (a word very difficult to\npronounce correctly), or burden basket, of the old time Pima woman,\nseems to have entirely disappeared. It was not only picturesque,\nbut an exceedingly useful utensil.\n\nThe wawl-kote, or carrying-cradle for the baby, is obsolete, too,\nnow. Strange to say, tho in shape like most pappoose-cradles, it\nwas carried poised on the head, instead of slung on the back in the\nusual way.\n\nThe Pimas are fond of conversation and often come together in the\nevening and have long talks. Their voices are low, rapid, soft and\nvery pleasant and they laugh, smile and joke a great deal. They are\nremarkable for calmness and evenness of temper and the expression of\nthe face is nearly always intelligent, frank, and good-natured.\n\nThey are noticeably devoid of hurry, worry, irritability or\nnervousness.\n\nUnlike most Indians these have not been removed from the soil of their\nfathers and, indeed, such an act would have been cruelly unjust, for,\ntrue to their name, the Pimas have maintained an unbroken peace with\nthe whites.\n\nLieutenant Colonel W. H. Emory, of \"The Army of the West,\" who visited\nthem in 1846, was perhaps the first American to observe and describe\nthese people. He says: \"Both nations (Pimas and Maricopas) cherished an\naversion to war and a profound attachment to all the peaceful pursuits\nof life. This predilection arose from no incapacity for war, for they\nwere at all times able and willing to keep the Apaches, whose hands\nare raised against all other people, at a respectful distance, and\nprevent depredations by those mountain robbers who held Chihuahua,\nSonora and a part of Durango in a condition approaching almost to\ntributary provinces.\"\n\nAs observed by Emory and the other officers of the \"Army of the West\"\nthey were an agricultural people raising at that time \"cotton, wheat,\nmaize, beans, pumpkins and water melons.\" I found them raising all\nthese in 1903, except cotton, and I think he might have added to his\nlist, peppers, gourds, tobacco and the pea called cah-lay-vahs.\n\nEmory says: \"We were at once impressed with the beauty, order,\nand disposition of the arrangements made for irrigating the land\n... the fields are subdivided by ridges of earth into rectangles of\nabout 200x100 feet, for the convenience of irrigating. The fences\nare of sticks, matted with willow and mezquite.\" I found this still\ncomparatively correct. The fields are still irrigated by acequias\nor ditches from the Gila, and still fenced by forks of trees set\nclosely in the ground and reinforced with branches of thorn or barbed\nwire. Some of these fences with their antler-like effect of tops are\nvery picturesque.\n\nFrom the description given by Emory, and Captain A. R. Johnson of the\nsame army, of their kees or winter lodges, they were essentially the\nsame as I found some of them still inhabiting. There is the following\nentry in my journal: \"I have been examining the old kee next door,\nsince the old couple left it. It is quite neatly and systematically\nmade. Four large forks are set in the ground, and these support\na square of large poles, covered with other poles, arrow-weeds,\nchaff and earth, for the roof. The walls are a neat arrangement of\nsmall saplings, about 10 inches apart curving up from the ground on\na bending slant to the roof, so that the whole structure comes to\nresemble a turtle-shell or rather an inverted bowl. These side sticks\nare connected by three lines of smaller sticks tied across them with\nwithes, all the way around the kee. Against these arrow-weeds are\nstood, closely and neatly, tops down (perhaps thatched on) and kept in\nplace by three more lines of small sticks, bound on and corresponding\nto those within. Then the whole structure is plastered over with adobe\nmud till rain-proof. No window, and only one small door, about 2-1/2\nfeet square, closed by a slat-work.\"\n\nThis kee of the Pima was not to his credit. The most friendly must\nadmit it dirty, uncomfortable and unpicturesque. It was too low to\nstand erect in, the little fire was made in the center, the smoke\nescaping at last from the low doorway after trying everywhere else\nand festooning the ceiling with soot.\n\nThe establishment of the Pima was most simple. He sat, ate and\nslept on the earth, consequently a few mats and blankets, baskets,\nbowls and pots included his furniture. A large earthen olla, called\nby the Pimas hah-ah, stood in a triple fork under the shade of the\nvachtoe and being porous enough to permit a slight evaporation kept\nthe drinking water cool.\n\nThe arbor-shed or vachtoe pertains to almost every Piman home\nand consists of a flat roof of poles and arrow-weeds supported\nby stout forks. Sometimes earth is added to the roof to keep off\nrain. Sometimes the sides are enclosed with a rude wattle work of\nweeds and bushes, making a grateful shade, admitting air freely;\nscreening those within from view, while permitting vision from within\noutward in any direction. Sometimes this screen of weeds and bushes,\nin a circular form, was made without any roof and was then called\nan o-num. Sometimes after the vachtoe had been inclosed with wattle\nwork the whole structure was plastered over with adobe mud and then\nbecame a caws-seen, or storehouse. All these structures were used\nat times as habitations, but now the Pima is coming more and more to\nthe white man's adobe cottage as a house and home. But the vachtoe,\nattached or detached, is still a feature of almost every homestead.\n\nUnder the vachtoe usually stood the metate, or mill (called by the\nPimas mah-choot) which was a large flat or concave stone, below,\nacross which was rubbed an oblong, narrow stone (vee-it-kote),\nabove, to grind the corn or wheat. Other important utensils were a\nvatchee-ho, or wooden trough, for mixing, and a chee-o-pah, or mortar,\nof wood or stone, for crushing things with a pestle. The nah-dah-kote,\nor fire-place, was an affair of stones and adobe mud to support the\nearthern pots for cooking or to support the earthern plates on which\nthe thin cakes of corn or wheat meal were baked. These were what the\nMexicans call tortillas. Perhaps the staple food of the Pima even\nmore than corn (hohn) or wheat (payl-koon) is frijole beans--these\nof two kinds, the white (bah-fih), the brown (mohn). A sort of meal\nmade of parched corn or wheat; ground on the mahchoot and eaten, or\nperhaps one might say drank, with water and brown sugar (pano-che)\nwas the famous pinole, the food carried on war trips when nutrition,\nlightness of weight and smallness of bulk were all desired. It has a\nremarkable power to cool and quench thirst. Taw-mahls, or corn-cakes\nof ground green corn, wrapped in husks and roasted in the ashes,\nor boiled, were also favorites. Peppers (kaw-aw-kull) were a good\ndeal used for seasoning and relishes.\n\nToday the country of the Pima is very destitute of large game but he\nadds to the above bill of fare all the small game, especially rabbits,\nquail and doves, that he can kill. In the old days when the Gila always\nhad water it held fine fish and the Indians caught them with their\nhands or swept them up on the banks by long chains of willow hurdles\nor faggots, carried around the fish by waders. I could not learn that\nthey ever had any true fish-nets or fish-hooks; nor any rafts, canoes\nor other boats. But owing to the frequent necessity of crossing the\ntreacherous Gila the men, and many of the women, were good swimmers.\n\nThe Toe-hawn-awh Aw-aw-tam, or Papagoes, whose reservation is in\nPima County, near Tucson (and called St. Xavier) are counted \"blood\nbrothers\" of the Pimas, speak essentially the same language, are on\nthe most cordial terms with them, and are under the same agency.\n\nThe Maricopas are a refugee tribe, related to the Yumas, who\nonce threatened them with extermination because of an inter-tribal\nfeud. They were adopted by the Pimas and protected by them, and have\never since lived with them as one people, having however a different\nlanguage, identical with that of the Yumas.\n\nThe Quojatas are a small tribe, of the Piman stock, living south of\nthe Casa Grande.\n\nThe total number of Pimas, Papagoes and Maricopas in the U. S. is\nnow estimated at about 8000, the Pimas alone as 4000.\n\nI am not a linguist, or a philologist, and my time was short with\nthese people, and I did not go to any extent into their language,\nor study its grammar. Their voices were soft and pleasant, and I\nwas continually surprised at the low tones in which they generally\nconversed and the quickness with which they heard. But their words\nwere most awkward to my tongue. There were German sounds, and French\nsounds, too, I would say, in their language, and there were letters\nthat seemed to disappear as they uttered them, or never to come really\nforth, and syllables that were swallowed like spoonfuls of hot soup.\n\nBut I trust that I am substantially correct in the words that I have\nretained in the stories and that I have written them so that the\nEnglish reader can pronounce them in a way to be understood.\n\nThe accent is generally on the first syllable.\n\n\n\n\n\n\n\n\nTHE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI\n\n\nAnd there was an orphan named Ah-ahn-he-eat-toe-pahk Mahkai\n(which means Braided-Feather Doctor) who lived at a place called\nTwo Reservoirs (Go-awk-Vahp-itchee-kee) north of Cheoff-Skaw-mack,\nor Tall Gray Mountain.\n\nAnd his only relative was an old grandmother. And she used to go\nand get water in earthern vessels, a number of them in her carrying\nbasket. And when she neared home she would call to her grandson,\nsaying: \"Come, help me wrestle with it!\" meaning to help her down\nwith her load. And he would jump and run, and wrestle so roughly he\nwould break all the vessels in her basket.\n\nAnd thus was he mean and mischievous, a bad boy in many ways. And\none day his grandmother sent him to get some of the vegetable called\n\"owl's-feathers,\" which the Awawtam cook by making it into a sort\nof tortilla, baked on the hot ground where a fire has just been. And\nhe went and found an owl and pulled its feathers out & brought them\nto the old woman, and she said: \"This is not what I want! It is a\nvegetable that I mean!\"\n\nAnd so he went off again and got the vegetable owl's-feathers for her.\n\nAfter that she sent him for the vegetables named \"crow's-feet\" and\n\"blackbird's-eyes,\" saying to him that they were very good cooked\ntogether. And the mischievous orphan went & got the feet of some real\ncrows and the eyes of real blackbirds and brought them to her. And\nshe said: \"This is not what I mean! I want the vegetables named after\nthese things!\"\n\nAnd the boy, who was then about twelve years old, went and got what\nshe wanted and she cooked them.\n\nAnd this orphan boy had a dream which he liked and wished to have come\ntrue, and went to a dance that was being danced in the neighborhood,\na ceremonial dance such as is celebrated when a young girl arrives\nat womanhood, and he went to see it, hoping it would in some way be\nlike his dream, but when he saw it he was disgusted.\n\nAnd he went to hear the song of a singing doctor, a mahkai or\nmedicine-man, but when he heard his singing he was disgusted with\nthat too.\n\nAnd he left his home and on his way found a little house, or kee,\nmade of rough bushes. And the one who lived therein invited him to\nstay awhile and see all the different people who would arrive there.\n\nAnd he did so, and in the early evening they came--all the fiercest\nanimals, cougars, bears, eagles, and they were bewitching each other,\nbut nobody bewitched him, and in the morning he went on.\n\nAnd he went along until he came to another kee, and the owner invited\nhim to stay over night and see all the people who came there. And he\ndid so, and in the early evening came the same creatures and did the\nsame as before, but he was not bewitched.\n\nAnd he went on again till he came to a desert place, utterly barren,\nwithout trees or bushes and there a wind came to meet him, a whirlwind,\nSeev-a-lick, and it caught him up and carried him to the East &\nthen back again; and to the North and back again; and to the West &\nback again; and then South & back again. And so it got possession of\nhis soul and carried it off to its own place.\n\nAnd Seevalick, the whirlwind, said to him: \"You shall be like me.\"\n\nAnd there his dream came true and he said: \"This is what I was looking\nfor; this it is for which I was travelling.\"\n\nAnd he wished to go back, and the wind took his soul back again into\nhis body, and so he returned to his home.\n\nAnd after his return he was the best young man in the country, kind\nto everybody, and everybody liked him. But he did not care to be with\nboys of his own age, but liked better to be with the wise old men, and\nwent where they came together at nights. And he would sit and listen\nto them, but did not attempt to make any speeches himself. His reasons\nwere that the young were often vicious, thieves, beggars, murderers,\nand he would rather be with the old who followed what was better.\n\nAnd in the evening he would often hear the old people say: \"We will\ngo rabbit-hunting in such a place,\" but he stayed at home and did\nnot go with them.\n\nBut one night, after a while, when they said: \"Tomorrow we will go\njack-rabbit hunting,\" he went home as they did, but the next morning,\nwhen they went hunting, he went and made himself a bow & arrows,\nas Seevalick had told him and placed them where he could find them.\n\nAnd the next evening they were talking again of hunting, and appointed\na place to meet, and the following morning, when they were getting\nready, he got his bows & arrows, but he did not come quite up to the\nmeeting place, but sat a little way off.\n\nAnd as he sat there the people came up to him and made fun of him\nand asked him if he expected to kill anything with his weapons, for\nhe had made a big bow & arrows as the Whirlwind had done. And the\npeople handed these about among themselves, laughing, and when they\nwere thru ridiculing them they brought back the bow and arrows and\nlaid them down before him. But he said nothing, and when the people\nwere thru he left the bow & arrows there, and went home and went\nagain to look for a suitable stick to make a bow from.\n\nAnd he made a new bow & arrows and left them where he could find them,\nand went home.\n\nAnd again he went in the evening to the old people's gathering and\nheard them appoint a place for the hunting, and went home when they\ndid. And in the morning, when he heard the signal cry for hunting,\nhe went and got his bow & arrows and followed after them again, but\nagain stayed some distance off. And again the people came about him and\nhandled his bow & arrows and laughed at them. And again he left them\nlying there on the ground and went home to make a new bow & arrows.\n\nAnd the fourth time this happened he was late at the place of meeting,\nand before he came the one at whose house the meeting was said to the\nothers: \"There is a young man who has been several times with us to\nthe place where we come together for the hunting, and I suppose he\nhas made a new bow & arrows today, for he has to do that whenever you\nhandle his weapons. Now I want you not to handle his weapons any more,\nbut to let him be till we see what he will do, for it appears to me\nthat he is some kind of a powerful personage (mahkai).\n\nAnd Toehahvs, who was listening, said: \"You yourself, were the very\nfirst to handle his weapons.\"\n\nAnd the next morning when Ahahnheeattoepahk Mahkai heard the signal\nyells for the hunting, he went to the meeting place, with his bow and\narrows, and sat away off, as before, but this time nobody came to him.\n\nAnd then the hunting began, and in it some one called to him: \"There\nis a jack-rabbit (choo-uff) coming your way!\" and he shot the rabbit\nwith his arrow; but when he came to it he did not pick it up, but\ngrasped the arrow and with a swinging motion threw the rabbit from\nit to the man nearest him.\n\nAnd thus he went on all day, killing rabbits and giving them to others,\nkeeping none for himself.\n\nAnd again he was late at the place of meeting, and the man who had\nspoken the night before said: \"Now you see what he has done! This is\nthe fourth bow that he has made. If you people had left him alone\nbefore, he would, before this, have been killing game for you. And\nnow if you do not disturb him I am sure he will go on, and you will\nhave jack-rabbits to eat all the time.\"\n\nAnd so he killed rabbits at every hunt, and gave them away, especially\nto the old. Whenever he killed one he would pick it up and give it\nto an old man, and keep on that way.\n\nAnd one night at the place of meeting the spokesman said: \"Tomorrow we\nwill surround the mountain and hunt deer, and we will put him at the\nplace where the deer will run, and we will see how many he will kill!\"\n\nAnd in the morning, at the mountain, they placed him at the deer-run,\nand told him to \"shut the valley,\" meaning for him to head-off and\nkill any deer which might run toward him. But the young man began\nto get big rocks and try to make a wall to close the valley up, and\npaid no attention to the deer running past him, and when the people\ncame and asked him about his shooting he said: \"You did not tell me\nto kill the deer, you told me to 'shut the valley.'\"\n\n(Not but what he understood them, but he was acting again as he had\nonce done with his grandmother.)\n\nAnd the next day they tried another mountain and said: \"We will see\nif the young man will kill us any deer there.\" So when they came to\nthis mountain they told him to go to a certain valley, on the other\nside, and hang himself there. This is a form of speech which means\nto hang around or remain at a place; but the young hunter went there\nand left his bow & arrows on the ground, and hung himself up by his\ntwo hands clasped around the limb of a tree.\n\nAnd after they had chased many deer in his direction they said:\n\"Let us go now & butcher-up the deer the young man has killed, for\nhe must have killed a good many by this time.\"\n\nBut when they came to where the young man was, there he hung by\nhis hands, and when they asked him how many he had killed, he said:\n\"I have not killed any. You did not tell me to kill any, only to hang\nmyself here, which I did, and I have hung here and watched the deer\nrunning past.\"\n\nAnd they tried him again, on another morning, at another valley, and\nthis time they told him if he saw a doe big with fawn, \"snon-ham,\"\nwhich is also the word used for a woman soon to become a mother, he\nshould kill her. And he went to his place, and there came by such a\nwoman and he shot her down and killed her.\n\nAnd the next day they took him to another mountain and told him\nto kill the \"kurly,\" which means the old, but they meant him to\nunderstand old deer. And when they came to him later to butcher-up\nthe deer he had killed, and asked him where they were, he replied:\n\"I have not killed any deer, you did not tell me to kill deer, but\nto kill the kurly, and there is the kurly I have killed!\"\n\nAnd it was the old man who goes ahead whom he had shot with his arrow.\n\nAnd after they had buried the old man they returned to the village, and\nthat night the man who owned the meeting place said: \"Tomorrow we must\ngive him another trial, and this time I want you to tell him straight\njust what you want. Tell him to kill the deer, either young or old,\nand he will do it. If you had done this before he would have killed\nus many deer. You should have understood him better by this time,\nbut you did not tell him straight, and now he has killed two of us.\"\n\nAnd the next morning they took him to another mountain, and placed\nhim in a low place, and told him to kill all the deer which came\nhis way. And when they went after a while, after chasing many deer\ntoward him, they asked him where the deer were which he had killed,\nand he replied: \"Down in the low place you will find plenty deer.\" And\nthey went there and found many dead deer of all kinds, and butchered\nthem up.\n\n\n\n\nNOTES ON THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI\n\nIn the story of Ah-ahn-he-eat-toe-pahk Mahkai we are introduced to\nthe Indian faith in dreams and to more witchcraft. We come, too,\nto the national sport of rabbit-hunting, with its picturesqueness\nand excitement.\n\nIn the transaction between Seevalick and the boy we have a reappearance\nof the world-wide belief that there is a connection between the wind\nand the human soul.\n\nThe strange quality of savage humor, labored, sometimes gruesome,\nand often tragic, appears in the latter part of the tale.\n\nIt is noticeable that they buried the old man, but no mention is made\nof burying the woman who was shot. The Pimas of old time buried their\ndead in a sitting posture, neck and knees tied together with ropes,\nfour to six feet under ground, and covered the grave with logs and\nthorn-brush to keep away wolves. The interment was usually at night,\nwith chants, but without other ceremony. Then, immediately after,\nthe house of the deceased was burned, and all personal effects\ndestroyed, even food; the horses and cattle being killed and eaten\nby the mourners, excepting such as the deceased might have given to\nhis heirs. After the prescribed time of mourning (one month for a\nchild or distant relative, six months or a year for husband or wife)\nthe name of the dead was never more mentioned and everything about\nhim treated as forgotten.\n\nThe Maricopas burn their dead.\n\nIt is noticeable, too, that no one appears to have punished the slayer\nfor his murderous practical jokes. Indeed, while the Awawtam appear\nto have been people of exceptionally good character, it also appears\nthat they seldom punished any crimes except by a sort of boycott or\npressure of public disapproval.\n\n\n\n\n\n\n\n\nTHE STORY OF VANDAIH, THE MAN-EAGLE\n\n\nAnd thus Ahahnheeattoepahk Mahkai became famous for the killing of\ngame; and there was another young man, named Van-daih, who wanted to\nbe his friend. So one day Vandaih made him four tube-pipes of cane,\nsuch as the Indians use for ceremonious smoking, and went to see the\nyoung hunter. But when he entered the young man was lying down, and he\njust looked at Vandaih and then turned his face away, saying nothing.\n\nAnd Vandaih sat there and when the young man became tired of lying\none way and turned over he lit up one of his pipes. But the young man\ntook no notice of him. And this went on all night. Every time there\nwas a chance Vandaih tried his pipe, but Ahahnheeattoepahk Mahkai\nnever spoke, and in the morning Vandaih went away without the friend\nhe desired having responded to him.\n\nThe next evening Vandaih came again and sat there all night, but\nthe friend he courted never said a word, and in the morning he went\naway again.\n\nAnd he slept in the daytime, and when evening came he went again,\nand sat all night long, but the young man spoke to him not at all.\n\nAnd the third morning that this happened the wife of Ahahnheeattoepahk\nMahkai said to him: \"Why are you so mean to Vandaih as never to\nspeak to him? Perhaps he has something important to say. He comes\nhere every night, and sits the whole night thru before you, and you\ndo not speak to him. And maybe he will come tonight again, and I feel\nvery sorry for him that you never say a word to him when he comes.\"\n\nAnd the young man said: \"I know it is true, what you have said, but I\nknow, too, very well, that Vandaih is not a good man. He gambles with\nthe gains-skoot, he is a liar, a thief, licentious, and is everything\nthat is bad. I wish some other boys would come to see me instead of\nhim, and better than he, for I know very well that he will repeat\nthings that I say in a way that I did not mean and raise a scandal\nabout it.\"\n\nAnd the next night Vandaih came again and sat in the same place;\nand when Ahahnheeattoepahk Mahkai saw him he just looked at him and\nthen turned over and went to sleep. But along in the night he awoke,\nand when Vandaih saw he was awake he lit one of his pipes. Then\nAhahnheeattoepahk Mahkai got up. And when he got up Vandaih buried\nhis pipe, but the other said: \"What do you bury your pipe for? I want\nto smoke.\"\n\nVandaih said: \"I have another pipe,\" and he lit one and gave it\nto Ahahnheeattoepahk Mahkai, and then he dug up his own pipe, and\nrelighted it, and they both began to smoke.\n\nAnd Ahahnheeattoepahk Mahkai said: \"When did you come?\" And Vandaih\nreplied: \"O just a little while ago.\"\n\nAnd Ahahnheeattoepahk Mahkai said: \"I have seen you here for four\nnights, now, but I know you too well not to know you have a way\nto follow,\" [\"a way to follow\" means to have some purpose behind]\n\"but if you will quit all the bad habits you have I will be glad to\nhave you come; but there are many others, better than you, whom I\nwould rather have come to see me.\n\nAnd now I am going to tell you something, but I am afraid that when\nyou go away from here you will tell what I have said and make more\nof it, and then people will talk, and I shall be sorry.\n\nI will tell you the habits you have--you are a liar, a gambler with\nthe dice-game and the wah-pah-tee, a beggar, you follow after women\nand are a thief.\n\nNow I want you to stop these bad habits. You may not know all that\nthe people say about you: They say that when any hunter brings in\ngame you are always the first to be there, and you will be very apt\nto swallow charcoal [3] if you are so greedy.\n\nWherever you go, when the people see you coming, they say: 'There\ncomes a man who is a thief,' and they hide their precious things. When\nyou arrive they are kind to you, of course, but they do not care much\nabout you.\n\nI don't know whether you know that people talk thus about you, but\nit is a great shame to me to know, when I have done some bad thing,\nthat people talk about it.\n\nNow if you quit these things you will be happy, and I want you to\nstop them. I am not angry with you, but I want you to know how the\npeople are talking about you.\n\nNow I want you to go home, but not say anything about what I have\ntold you. Just take a rest, and tomorrow night come again.\"\n\nAnd the next night Vandaih came again, and Ahahnheeattoepahk Mahkai was\nin bed when he came, but he got right up and received him, and said:\n\"Now after this I mean to tell you what is for your good, but I want\nyou to keep quiet about it. There are many people that gamble with\nyou. If they ask you again to gamble with them, do not do it. Tell\nthem you do not gamble any more. And if they do not stop when you\ntell them this, but keep on asking you, come to me, and tell me,\nfirst, that you are going to play. And if I tell you, then, that I do\nnot want you to gamble, I want you not to do it, but if I tell you\nyou may gamble & you win once, then you may bet again, but I do not\nwant you to keep on after winning twice. Twice is enough. But if the\nother man beats you at first, then I do not want you to play any more,\nbut to quit gambling forever.\"\n\nAnd after this a man did want to gamble with Vandaih, but Vandaih said:\n\"I have nothing to wager, and so cannot play with you.\"\n\nAnd still another man wanted to gamble with him, and he made him the\nsame answer, but this man kept on asking, and at last Vandaih said:\n\"Perhaps I will play with you, I will see about it. But I must have a\nlittle time first.\" And he came to Ahahnheeattoepahk Mahkai and said:\n\"There is a man who keeps on asking me to gamble with him, and I have\ncome to tell you about it as you told me to do.\"\n\nAnd Ahahnheeattoepahk Mahkai told him to gamble, and gave him things\nto wager on the game, but said: \"If he beats you I do not want you\nto gamble any more.\"\n\nAnd Vandaih took the things which had been given him, and went & played\na game with this man who was so persistent, and won a game. And he\nplayed another game and won that, and then he said, \"That is enough,\nI do not want to play any more;\" but the other man kept on asking\nhim to play.\n\nBut Vandaih refused & took the things which he had won to\nAhahnheeattoepahk Mahkai and gave them all to him.\n\nAnd the next morning he gambled again, and won twice, and he stopped\nafter the second winning, as before.\n\nAnd thus the young man kept on winning and Ahahnheeattoepahk Mahkai\nmade gainskoot (dice-sticks) for him, and this was one reason why he\nwon, for Ahahnheeattoepahk Mahkai was a powerful doctor & the dice\nwere charmed.\n\nAnd he beat every one who played against him till he had beat all\nthe gamblers of his neighborhood, and then distant gamblers came &\nhe beat them also. And so he won all the precious things that were in\nthe country and gave all to Ahahnheeattoepahk Mahkai & kept nothing\nback. But one man went to Ee-ee-toy, who was living at the Salt River\nMountain (Mo-hah-dheck) and asked him to let him have some things\nto wager against Vandaih. And Ee-ee-toy said: \"You can have whatever\nyou want, and I will go along to see the game.\"\n\nBut when Ee-ee-toy got there he found the dice were not like common\ndice, and it would be difficult for any one to win against them,\nthey were made by so powerful a man.\n\nAnd Ee-eetoy went westward and found a powerful doctor who had a\ndaughter, and said to the father: \"I want your daughter to go around\nto all the big trees and find me all the feathers she can of large\nbirds, not of small birds, and bring them here. And I will come again &\nsee what she may have found.\"\n\nAnd her father told her, and the very next morning she began to\nhunt the feathers, and when Ee-eetoy came again she had a bundle,\nand Ee-eetoy took them and took the pith out of their shafts and\ncleansed every feather which she had brought him.\n\nAnd Ee-ee-toy threw away the pith and cut the shafts into small\npieces and told the girl to roast them in a broken pot over a fire;\nand she got the broken pot & roasted them, and they curled up as they\nroasted till they looked like grains of corn. And then he told her\nto roast some real corn & mix both together and grind them all up\nvery fine, and Ee-ee-toy told her to take some ollas of this pinole\nin her syih-haw to the reservoirs.\n\nAnd she did so, and passed by where Vandaih was going to play, and\nVandaih said: \"Before I can play I must drink.\" But the man who was\nplaying with him said: \"Get some water of some one near,\" but Vandaih\nsaid, \"I would rather go to the reservoir.\"\n\nAnd Ee-ee-toy had prepared the girl before this, telling her that when\nshe passed the players Vandaih would follow her to the reservoir and\nwant to marry her. \"Be polite to him,\" he said \"and ask him to drink\nsome of the pinole, and to see your parents first.\"\n\nAnd the man who was going to gamble with Vandaih asked him not to\ngo so far, for he wanted to gamble right away, but Vandaih replied:\n\"I would rather go there. I will come right back. You be making holes\ntill I get back.\"\n\nSo the girl went to the reservoir, and Vandaih followed her and asked\nher to be his wife, and she said: \"I want you to drink some of this\npinole, and in the evening you may go and see my folks and ask them\nabout it.\"\n\nSo Vandaih mixed some pinole and drank it, and it made him feel\nfeverish, like one with a cold; and the second time he drank the\ngoose-flesh came out on his skin; and the third time he drank feathers\ncame out all over him; and the fourth time long feathers grew out on\nhis arms; and the fifth time he became an eagle and went and perched\non the high place, or bank of the reservoir.\n\nThen the girl went to the place where the other man was waiting to\nplay the game and told all the people to come and see the terrible\nthing which had happened to Vandaih.\n\nAnd the people, when they saw him, got their bows and arrows and\nsurrounded him and were going to shoot him.\n\nAnd they fired arrows at him, and some of them struck him, but could\nnot pierce him, and then all were afraid of him. And first he began\nto hop around, and then to fly a little higher, until he perched on\na tree, but he broke the tree down; and he tried another tree and\nbroke that down; and then he flew to a mountain and tumbled its rocks\ndown its side, and finally he settled on a strong cliff. And even the\ncliff swayed at first as if it would fall,--but finally it settled\nand stood still.\n\nAnd this was foretold when the earth was being made, that one of the\nrace of men should be turned into an eagle. Vandaih was a handsome\nman, but he had a bad character, and ever since the beginning parents\nhad warned their children to practice virtue lest they be turned into\neagles; because it had been foretold that some good-looking bad person\nshould be thus transformed, and it was to be seen that good-looking\npeople were often bad and homely ones good characters.\n\nAnd Vandaih took that cliff for his residence and hunted over all the\ncountry round about, killing jack-rabbits, deer and all kinds of game\nfor his food. And when the game became scarce he turned to men and\none day he killed a man and took the body to his cliff to eat. And\nafter this manner he went on. Early in the morning he would bring\nhome a human being, and sometimes he would bring home two.\n\nThen the people sent a messenger to Ee-eetoy, to his home on\nMohahdheck, asking him to kill for them this man-eagle. And Ee-ee-toy\nsaid to the man: \"You can go back, and in about four days I will\nbe there.\" But when the fourth day came Ee-eetoy had not arrived,\nas he had promised, but Vandaih was among the people, killing them,\ncarrying them away to the cliff.\n\nAnd the people again sent the messenger, saying to him: \"You must tell\nEe-ee-toy he must come and help his people or we shall all be lost.\"\n\nAnd the man delivered his message and Ee-ee-toy said, as before,\nthat he would be there in four days.\n\nAnd this went on, the people sending to Ee-ee-toy, and Ee-ee-toy\npromising to come in four days, until a whole year had passed. And not\nonly for one year, but for four years, for the people had misunderstood\nhim, and when he said four days he meant four years, and so for four\nyears it went on as we have said.\n\n(Now Ee-ee-toy and Vandaih were relatives, and that was one reason\nwhy Ee-ee-toy kept the people waiting so long for his help and worked\nto gain time. He did not want to hurt Vandaih.)\n\nBut when the fourth year came Ee-ee-toy did go, and told the people\nto get him the \"seed-roaster.\"\n\nAnd the people ran around, guessing what he meant, and they brought\nhim the charcoal, but Ee-ee-toy said: \"I did not mean this, I meant\nthe 'seed-roaster'!\"\n\nSo they ran around again, and they brought him the long open earthen\nvessel with handles at each end, used for roasting, and with it\nthey brought the charcoal which is made from ironwood. But he said:\n\"I did not mean these. I mean the 'seed-roaster.'\"\n\nAnd they kept on guessing, and nobody could guess it right. They\nbrought him the black stones of the nahdahcote, or fire place, and\nhe said: \"I do not want these. I want the 'seed-roaster.'\"\n\nAnd the people kept on guessing, and could not guess it right, and so,\nat last, he told them that what he wanted was obsidian, that black\nvolcanic stone, like glass, from which arrow heads are made. And this\nwas what he called the \"seed-roaster.\"\n\nSo the people got it for him.\n\nThen he told them to bring him four springy sticks. And they ran and\nbrought all the kinds of springy sticks they could find, but he told\nthem he did not mean any of these.\n\nAnd for many days they kept on trying to get him the sticks which\nhe wanted. And after they had completely failed Ee-ee-toy told them\nwhat he wanted. It was a kind of stick called vahs-iff, which did not\ngrow there, therefore they had not been able to find it. And beside\nvahsiff sticks were not springy sticks at all, but the strongest kind\nof sticks, very stiff.\n\nSo they sent a person to get these, who brought them, and Ee-ee-toy\nwhittled them so that they had sharp points. And there were four\nof them.\n\nAnd Ee-ee-toy said: \"Now I am going, and I want you to watch the top\nof the highest mountain, and if you see a big cloud over it, you will\nknow I have done something wonderful. But if there is a fog over the\nworld for four days you will know I am killed.\"\n\nWhen he started he allowed one of the dust storms of the desert to\narise, and went in that, so that the man-eagle should not see him.\n\nFor many days he journeyed toward the cliff, and when sunset of the\nlast day came he was still a good way off; but he went on and arrived\nat the foot of the cliff after it was dark, and hid himself there\nunder a rock.\n\nAbout daybreak the man-eagle got up and flew around the cliff four\ntimes and then flew off. And after he was gone Ee-ee-toy took one of\nhis sticks and stuck it into a crack in the cliff, and climbed on it,\nand stuck another above it and so he went on to the top, pulling out\nthe sticks behind him and putting them in above.\n\nAnd when he got to the home of the man-eagle, Vandaih, on the top of\nthe cliff, he found a woman there. And she was the same woman who had\ngiven Vandaih the pinole with eagles' feathers in it. He had found her,\nand carried her up there, and made her his wife.\n\nWhen Ee-ee-toy came to the woman he found she had a little boy, and he\nasked her if the child could speak yet, and she replied that he was\njust beginning to talk; and he enquired further when the man-eagle\nwould return, and she said that formerly when game was plenty he had\nnot stayed away long, but now that game was scarce it usually took\nhim about half a day, so he likely would not be there till noon.\n\nAnd Ee-ee-toy enquired: \"What does he do when he comes back? Does he\nsleep or not? Does he lie right down, or does he go looking around\nfirst?\"\n\nAnd the wife said: \"He looks all around first, everywhere. And even\nthe little flies he will kill, he is so afraid that some one will come\nto kill him. And after he has looked around, and finished eating,\nhe comes to lay his head in my lap and have me look for the lice in\nhis head. And it is then that he goes to sleep.\"\n\nSo Ee-ee-toy turned into a big fly and hid in a crack in the rock,\nand asked the woman if she could see him, and she said: \"Yes, I can\nsee you very plainly.\"\n\nAnd he hid himself three times, and each time she could see him, but\nthe fourth time he got into one of the dead bodies, into its lungs,\nand had her pile the other dead bodies over him, and then when he\nasked her she said: \"No, I cannot see you now.\"\n\nAnd Ee-ee-toy told her: \"As soon as he goes to sleep, whistle, so\nthat I may know that he is surely asleep.\"\n\nAt noon Ee-ee-toy heard the man-eagle coming. He was bringing two\nbodies, still living & moaning, and dropped them over the place\nwhere Ee-ee-toy lay. And the first thing the man-eagle did was to\nlook all around, and he said to his wife: \"What smell is this that I\nsmell?\" And she said: \"What kind of a smell?\" And he replied: \"Why,\nit smells like an uncooked person!\" \"These you have just brought in\nare uncooked persons, perhaps it is these you smell.\"\n\nThen Vandaih went to the pile of dead bodies and turned them over &\nover, but the oldest body at the bottom he did not examine, for he\ndid not think there could be anyone there.\n\nSo his wife cooked his dinner, and he ate it and then asked her to\nlook for the lice in his head. And as he lay down he saw a fly pass\nbefore his face, and he jumped up to catch it, but the fly got into\na crack in the rock where he could not get it.\n\nAnd when he lay down again the child said: \"Father! come!\" And Vandaih\nsaid: \"Why does he say that? He never said that before. He must be\ntrying to tell me that some one is coming to injure me!\" But the wife\nsaid: \"You know he is only learning to talk, and what he means is\nthat he is glad that his father has come. That is very plain.\" But\nVandaih said: \"No, I think he is trying to tell me some one has come.\"\n\nBut at last Vandaih lay down and the woman searched his head and sang\nto put him to sleep. And when he seemed sound asleep she whistled. And\nher whistle waked him up and he said: \"Why did you whistle! you never\ndid that before?\" And she said: \"I whistled because I am so glad about\nthe game you have brought. I used to feel bad about the people you\nkilled, but now I know I must be contented & rejoice when you have\na good hunt. And after this I will whistle every time when you bring\ngame home.\"\n\nAnd she sang him to sleep again, and whistled when he slept; and waked\nhim up again, and said the same thing again in reply to his question.\n\nAnd the third time, while she was singing, she turned Vandaih's head\nfrom side to side. And when he seemed fast asleep she whistled. And\nafter she had whistled she turned the head again, but Vandaih did\nnot get up, and so she knew that this time he was fast asleep.\n\nSo Ee-ee-toy came out of the dead body he had hidden in, and came to\nwhere Vandaih was, and the woman laid his head down & left him. And\nEe-ee-toy took the knife which he had made from the volcanic glass,\nobsidian, and cut Vandaih's throat, and beheaded him, and threw his\nhead eastward & his body westward. And he beheaded the child, too,\nand threw its head westward and its body eastward.\n\nAnd because of the killing of so powerful a personage the cliff\nswayed as if it would fall down, but Ee-ee-toy took one of his\nsharpened stakes and drove it into the cliff and told the woman to\nhold onto that; and he took another and drove that in and took hold\nof that himself.\n\nAnd after the cliff had steadied enuf, Ee-ee-toy told the woman to\nheat some water, and when she had done so he sprinkled the dead bodies.\n\nThe first ones he sprinkled came to life and he asked them where\ntheir home was & when they told him he sent them there by his power.\n\nAnd he had more water heated and sprinkled more bodies, and when he\nlearned where their home was he sent them home, also, by his power.\n\nAnd this was done a third time, with a third set of bodies.\n\nAnd the fourth time the hot water was sprinkled on the oldest bodies\nof all, the mere skeletons, and it took them a long time to come to\nlife, and when they were revived they could not remember where their\nhomes were or where they had come from. So Ee-ee-toy cut off eagles'\nfeathers slanting-wise (pens) and gave them, and gave them dried\nblood mixed with water (ink) and told them their home should be in\nthe East, and by the sign of the slanting-cut feather they should\nknow each other. And they are the white people of this day. And he\nsent them eastward by his power.\n\nAnd in the evening he & the woman went down the cliff by the aid of\nthe sharpened stakes, even as he had come up, and when they reached\nthe foot of the mountain they stayed there over night. They took some\nof the long eagle feathers and made a kee from them, & some of the\nsoft eagle feathers and made a bed with them. And they stayed there\nfour nights, at the foot of the cliff.\n\nAnd after a day's journey they made another kee of shorter eagle\nfeathers, and a bed of tail feathers. And they staid at this second\ncamp four nights.\n\nAnd then they journeyed on again another day and build another kee,\nlike the first one, & stayed there also four nights.\n\nAnd they journeyed on yet another day and built again a kee, like\nthe second one, and stayed there four nights.\n\nAnd on the morning of each fourth day Ee-ee-toy took the bath of\npurification, as the Pimas have since done when they have slain\nApaches, and when he arrived home he did not go right among the people\nbut stayed out in the bushes for a while.\n\nAnd the people knew he had killed Vandaih, the man-eagle, for they\nhad watched and had seen the cloud over the high mountain.\n\nAnd after the killing of Vandaih, for a long time, the people had\nnothing to be afraid of, and they were all happy.\n\n\n\n\n\nNOTES ON THE STORY OF VANDAIH\n\nIn the story of Vandaih we are given a curious glimpse into Indian\nfriendship. The reference to smoking, too, is interesting. The Pimas\nhad no true pipes. They used only cigarettes of tobacco and corn-husk,\nor else short tubes of cane stuffed with tobacco. These I have called\ntube-pipes. They smoked on all ceremonial occasions, but appear to\nhave had no distinctive pipe of peace. The ceremonial pipes of cane\nhad bunches of little birds' feathers tied to them, and in my photo\nof the old seeneeyawkum he holds such a ceremonial pipe in his hand.\n\n\"He gambles with the gain-skoot:\" The gain-skoot were the Pima\ndice--two sticks so marked and painted as to represent the numerals\nkee-ick (four) and choat-puh (six), and two called respectively\nsee-ick-ko, the value of which was fourteen, and gains, the value of\nwhich was fifteen. These were to be held in the hand and knocked in\nthe air with a flat round stone. At the same time there was to be on\nthe ground a parallelogram of holes with a sort of goal, or \"home,\"\nat two corners. If the sticks all fell with face sides up they counted\nfive. If all fell with blank sides up it was ten. If only one face\nside turned up it counted its full value, but if two or three turned up\nthen they counted only as one each. If a gain was scored the count was\nkept by placing little sticks or stones (soy-yee-kuh) in the holes as\ncounters. If the second player overtook the first in a hole the first\nman was \"killed\" and had to begin over. Among all Indians gambling\nwas a besetting vice, and there was nothing they would not wager.\n\nSometimes instead of the gain-skoot they used waw-pah-tee, which\nwas simply a guessing game. They guessed in which hand a certain\npainted stick was held, or in which of four decorated cane-tubes,\nfilled with sand, a certain little ball was hidden and wagered on\ntheir guess. These tubes were differently marked, and one was named\n\"Old Man,\" one \"Old Woman,\" one \"Black Head,\" and one \"Black in the\nMiddle.\" Sticks were given to keep count of winnings.\n\nThe moral advice which Ahahnheeattoepahk Mahkai gives Vandaih, is very\nquaint, and the shrewd cunning with which he loads the dice, pockets\nthe proceeds, and yet finally unloads all the blame on poor Vandaih,\nis quite of a piece with the confused morals of most folk-lore in\nall lands. On these points it is really very hard to understand the\nworkings of the primitive mind. Here is certain proof that the modern\nconscience has evoluted from something very chaotic.\n\nIt will be noticed that Vandaih drinks the pinole, which bewitches\nhim, five times instead of the usual four. Whether this is a mistake\nof the seeneeyawkum, or significant I do not know. Perhaps four is\na lucky and five an unlucky number.\n\nAnother variation in the numerical order is in the woman whistling\nonly three times, in putting Vandaih to sleep.\n\nAs I have before pointed out the reference to white men, and pens and\nink, is evidently a modern interpolation, not altogether lacking in\nflavor of sarcasm.\n\nThere are suggestions in this story of Jack the Giant Killer, of\nthe Roc of the Arabian Nights, of the harpies, and of the frightful\ncreatures, part human, part animal, so familiar in all ancient\nfolk-lore.\n\nThe latter part of this tale is particularly interesting, as perhaps\nthrowing light on the origin of that mysterious process of purification\nfor slaying enemies, so peculiar to the Pimas.\n\nIt seems to have been held by the Awawtam that to kill an Apache\nrendered the slayer unclean, even tho the act itself was most valiant\nand praiseworthy, and must be expiated by an elaborate process of\npurification. From old Comalk Hawk Kih I got a careful description\nof the process.\n\nAccording to his account, as soon as an Apache had been killed, if\npossible, the fact was at once telegraphed to the watchers at home\nby the smoke signal from some mountain. This custom is evidently\nreferred to in Ee-ee-toy's cloud over a high mountain as a signal of\nsuccess. The Indians apparently regarded smoke and clouds as closely\nrelated, if not the same, as is shown in their faith in the power of\ntobacco to make rain.\n\nAs soon as the Apache has been killed the slayer begins to fast\nand to look for a \"father.\" His \"father\" is one who is to perform\nall his usual duties for him, for he is now unclean and cannot do\nthese himself. The \"father,\" too, must know how to perform all the\nceremonial duties necessary to his office, as will be explained. If a\n\"father\" can be found among the war-party the slayer need only fast\ntwo days, but if not he must wait till he gets home again, even if it\ntakes four or more days. It appears that this friend, who has charge\nof the slayer, is humorously called a \"father\" because his \"child\"\nis usually so restless under his long fast, and keeps asking him to\ndo things for him and divert him.\n\nIf there is no \"father\" for him in the war-party, as soon as possible a\nmessenger is sent on ahead to get some one at home to take the office\nfor him, and to make the fires in the kee, that being a man's special\nduty. And the wife of the slayer is also now unclean by his act,\nand must purify herself as long as he, tho she must keep apart from\nhim. And she also must have a substitute to do her usual work. She\nmust keep close at home, and her husband, the slayer, remain out in\nthe bushes till the purification is accomplished.\n\nFor two days the fast is complete, but on the morning of the third\nday the slayer is allowed one drink of pinole, very thin, and no more\nthan he can drink at one breath. The moment he pauses he can have no\nmore at that time.\n\nWhen presenting this pinole, the \"father\" makes this speech:\n\n\"Your fame has come, and I was overjoyed, and have run all the way\nto the ocean, and back again, bringing you this water.\n\nOn my return I strengthened myself four times, and in the dish in\nwhich I carried the water stood See-vick-a Way-hohm, The Red Thunder\nPerson, the Lightning, and because of his force I fell down.\n\nAnd when I got up I smelled the water in the dish, and it smelled as\nif something had been burned in it.\n\nAnd when I got up I strengthened myself four times, and there came\nfrom the sky, and stood in the dish, Tone-dum Bah-ahk, The Eagle of\nLight. And he turned the water in the dish in a circle, and because\nof his force I fell down, and when I rose up again and smelled the\nwater in the dish it was stinking.\n\nAnd when I had started again I strengthened myself four times, and\nVee-sick the Chicken Hawk, came down from the sky and stood in the\ndish. And by his force I was thrown down. And when I stood again and\nsmelled the water in the dish, it smelled like fresh blood.\n\nAnd I started again, strengthening myself four times, and there came\nfrom the East our gray cousin, Skaw-mack Tee-worm-gall, The Coyote,\nwho threw me down again, and stood in the dish, and turned the water\naround, and left it smelling as the coyote smells.\n\nAnd when I rose up I started again, and in coming to you I have rested\nfour times; and now I have brought you the water, and so many powerful\nbeings have done wonderful things to it that I want you to drink it\nall at one time.\"\n\nAfter the third day the \"father\" brings his charge a little to eat\nevery morning and evening, but a very little.\n\nOn the morning of the fourth day, at daybreak the slayer takes a\nbath of purification, even if it is winter and he has to break the\nice and dive under to do it. And this is repeated on the morning of\neach fourth day, till four baths have been taken in sixteen days.\n\nThe slayer finds an owl and without killing him pulls long feathers out\nof his wings and takes them home. The slayer had cut a little lock of\nhair from the head of the Apache he had killed (for in old times, at\nleast, the Pimas often took no scalps) and now a little bag of buckskin\nis made, and a ball of greasewood gum is stuck on the end of this lock\nof hair which is placed in the bag, and on the bag are tied a feather\nof the owl and one from a chicken hawk, and some of the soft feathers\nof an eagle, and around the neck of the bag a string of blue beads.\n\n(And during this time the women are carrying wood in their giyh-haws\nto the dancing place.)\n\nNow the Apaches are contemptuously called children, and this bag\nrepresents a child, being supposed to contain the ghost of the dead\nApache, and the slayer sits on the ground with it, and takes it in\nhis hands as if it were a baby, and inhales from it four times as\nif he were kissing it. And when it is time for the dance the slayers\nwho are a good ways off from the dancing place start before sunset,\nbut those who are close wait till the sun is down. And the \"father\"\ngoes with the slayer, through woods and bushes, avoiding roads. And\nbefore this the \"father\" has dug a hole at the dancing place about\nten inches deep and two feet wide, just big enough for a man to squat\nin with legs folded, and behind the hole planted a mezquite fork,\nabout five feet high, on which are hung the weapons of the slayer,\nhis shield, club, bow, quiver of arrows, perhaps his gun or lance.\n\n(The shield was made of rawhide, very thick, able to turn an arrow\nand was painted jet black by a mixture of mezquite gum and charcoal,\nwith water, which made it glossy and shiny. The design on it was in\nwhite, or red and white. The handle was of wood, curved, placed in\nthe centre of the inside, bound down at the ends by rawhide, and the\nhand fended from the rough shield by a piece of sheepskin.)\n\nIn this hole the slayer sits down and behind him and the fork lies down\nhis dancer, for the slayer himself does not dance but some stranger who\nrepresents him perhaps a Papago or a Maricopa, drawn from a distance\nby the fame of the exploit. Nor do the slayers sing, but old men who\nin their day have slain Apaches. These singers are each allowed to\nsing two songs of their own choice, the rest of the veterans joining\nin. And as soon as the first old man begins to sing, the dancers get\nup, take the weapons of the men they represent, and dance around the\nfire, which the \"fathers\" keep burning, keeping time with the song.\n\nAnd the women cook all kinds of good things, and set them before the\nsingers, but the bystanders jump in and snatch them away. But sometimes\nthe wife of an old singer will get something and save it for him.\n\nAnd the relatives of the slayers will bring presents for the dancers,\nbuckskin, baskets, and anything that an Indian values. And as soon as\npresented some relative of the dancer runs in and takes the present\nand keeps it for him.\n\nAnd while this big war-dance is going on the rest of the people are\nhaving dances in little separate groups, all around. And as soon as\nthe dance is over the weapons are returned to the forks they were\ntaken from.\n\nBy this time it is nearly morning, and the slayers get up and take\ntheir bath in the river, and return and dry themselves by the expiring\nfire. Then returning to the bushes they remain there again four days,\nand that is the last of their purification.\n\nAs this dance is on the eve of the sixteenth day, there were twenty\ndays in all.\n\nGrossman's account differs considerably from this, and is worth\nreading.\n\nDuring the time of purifying, the slayers wear their hair in a\nstrange way, like the top-knot of a white woman, somewhat, and in it\nstick a stick, called a kuess-kote to scratch themselves with, as\nthey are not allowed to use the fingers. This is alluded to in the\nStory of Paht-ahn-kum's War. A picture of a Maricopa interpreter,\nwith his hair thus arranged, is in the report of Col. W. H. Emory,\nbefore alluded to. This picture is interesting, because it shows that\nthe Maricopas, when with the Pimas, adopted the same custom. When I\nshowed this picture to the old see-nee-yaw-kum he was much interested,\nsaying he himself had known this man, who was a relative of his,\nthere being a dash of Maricopa blood in his family, and that he\nhad been born in Mexico and had there learned Spanish enough to\nbe an interpreter. His Mexican name, he said, was Francisco Lucas,\nbut the Pimas called him How-app-ahl Tone-um-kum, or Thirsty Hawk,\na name which has an amusing significance when we recall what Emory\nsays about his taste for aguardiente, and that Captain Johnston says\nof the same man, \"the dog had a liquorish tooth.\"\n\n\n\n\n\n\n\n\nSTORIES OF THE SECOND NIGHT\n\n\nTHE STORY OF THE TURQUOISES AND THE RED BIRD\n\n\nAnd at the vahahkkee which the white men now call the Casa Grande ruins\nwas the home of Seeollstchewadack Seeven, or the Morning green Chief.\n\nAnd one morning the young women at that place were playing and having\na good time with the game of the knotted rope or balls, which is\ncalled toe-coll.\n\nAnd in this game the young girls are placed at each end, near the\ngoals, and at this time, at the west end, one of the young girls\ngradually sank into the earth; and as she sank the earth around her\nbecame very green with grass.\n\nAnd Seeollstchewadack Seeven told the people not to disturb the green\nspot until the next morning; and the next morning the green spot was a\ngreen rock, and he told the people to dig around it, and as they dug\nthey chipped off small pieces, and the people came and got what they\nwanted of these pieces of green stone. And they made ear-rings and\nornaments from these green stones, which were tchew-dack-na-ha-gay-awh\nor turquoises.\n\nAnd after the turquoises were distributed, and the fame of this had\nspread, the chief of another people, who lived to the east, whose name\nwas Dthas Seeven (Sun-Chief) thought he would do something wonderful,\ntoo, being envious, and he opened one of his veins and from the blood\nmade a large, beautiful bird, colored red.\n\nAnd Dthas Seeven told his bird to go to the city of Seeollstchewadack\nSeeven and hang around there till that chief saw him and took him\nin. And when they offered him corn he was not to eat that nor anything\nelse they gave him, but when he saw his chance he was to pick up a\nbit of the green stone and swallow it, for when it should be seen that\nhe would swallow the green stones then he would be fed on turquoises.\n\nSo the bird was sent, and when it arrived at the city of the\nturquoises, the daughter of Seeollstchewadack Seeven, whose name was\nNawitch, saw it and went and told her father. And he asked, \"What\nis the color of the bird?\" and she answered, \"Red;\" and he said,\n\"I know that bird. It is a very rare bird, and its being here is a\nsign something good is going to happen. I want you to get the bird\nand bring it here, but do not take hold of it. Offer it a stick,\nand it will take hold of it, with its bill, and you can lead it here.\"\n\nAnd Nawitch offered the bird a stick, and it caught hold of the end by\nits bill, which was like a parrot's bill, and she led it to her father.\n\nAnd Seeollstchewadack Seeven said: \"Feed him on pumpkin seed, for\nthat is what this kind of bird eats.\"\n\nAnd Nawitch gave the bird pumpkin seed, but it would not eat. And\nthen she tried melon seed, but it would not eat. And then she tried\ndevil-claw seed, but it would not eat. And her father said, then: \"Make\nhim broth of corn, for this kind of bird eats only new dishes!\" And\nshe did so, but it would not eat the broth of corn.\n\nAnd the old man told her to try pumpkin seed again; and she tried the\npumpkin seed again, and the melon seed again, and the devil-claw seed,\nand the broth of corn, but the bird would not touch any of these.\n\nBut just then the bird saw a little piece of turquoise lying on the\nground and it sprang and swallowed it. And the daughter saw this and\ntold her father that the bird would eat turquoises. And her father\nsaid: \"This kind of bird will not eat turquoises, but you may try\nhim.\" And she gave it some turquoises and it ate them greedily. And\nthen her father said: \"Go and get some nice, clean ones, a basket\nfull.\" And she did so, and the bird ate them all, and she kept on\nfeeding it until it had swallowed four basketful.\n\nAnd then the bird began to run around, and the girl said: \"I fear our\npet will leave us and fly away\" but the old man said: \"He will not\nfly away. He likes us too well for that,\" but after a short time the\nbird got to a little distance and took to its wings, and flew back\nto the city of Dthas Seeven.\n\nAnd Dthas Seeven gave it water twice, and each time it vomited,\nand thus it threw up all the turquoises.\n\nAnd so Dthas Seeven also had turquoises.\n\n\n\n\nNOTES ON THE STORY OF THE TURQUOISES\n\nTurquoises seem to have been regarded by all Arizona Indians as\nmagical and lucky stones, and the Story of the Turquoises professes\nto give their origin.\n\nOf the game, toe-coll, here spoken of, Whittemore gives this account\nin Cook's \"Among the Pimas:\" \"One of the amusements of the women was\nthat of tossing balls. They had two small ones, covered with buckskin,\nand tied about six inches apart. Young women and married, from thirty\nto seventy-five in a group, assembled as dressed for a ball, their\nhair carefully manipulated so as to be black and glossy. Each had\na stick of willow six feet long. With these they dextrously tossed\nthe balls high in the air, running after them until one party was so\nweary that they gave up the game from mere exhaustion.\n\n\"In order to make the excitement a success they had certain active\nwomen, keen of wit and quick of action, practice weeks in advance.\"\n\nSometimes the balls were formed by two large knots in a short piece\nof rope.\n\n\n\n\n\n\n\n\nTHE STORY OF WAYHOHM, TOEHAHVS AND TOTTAI\n\n\nAnd Seeollstchewadack Seeven wondered what this action of the bird\nmeant, and he studied about it till he found out who it was that had\nsent the bird and for what purpose.\n\nAnd he sent a cold rain upon the home of Dthas Seeven. And it rained\na heavy rain for three days and three nights, so hard that it put\nout all the fires in the city of Dthas Seeven, and Dthas Seeven was\ndying with cold.\n\nAnd the people came about him to witness his dying, and they said:\n\"Let us send some one to get the fire!\" And they sent Toehahvs.\n\nAnd Toehahvs went, and at last came to a house where he heard the\nfire roaring within. And he looked in, and there was a big fire. And\nhe sat in the doorway holding out his paws toward the heat.\n\nAnd the owner of the house, whose name was Way-hohm, or the\nLightning, sat working within with his face to the fire and his back\nto Toehahvs. And Toehahvs wanted to dash in and steal some fire,\nbut he did not dare, and he went back and told the people he had seen\nthe fire but he could not get it.\n\nOn the fourth day it was still raining, and they sent another\nperson. And this time they sent Tot-tai, or the Road Runner, for they\nsaid he could run almost as fast as Toehahvs.\n\nAnd Tottai came to the same house, and heard the fire, and peeped\nin the door to warm himself. And there sat the owner of the fire,\nWayhohm, working with his face to the fire and his back to Tottai. And\nTottai dashed in and caught hold of a stick with fire at one end and\nran out with it.\n\nAnd Wayhohm caught up his bow, the Bow-of-the-Lightning,\nWay-hohm-a-Gaht, and fired at Road Runner, and struck him on the side\nof his head, and that is why the side of Tottai's head is still bare;\nand Tottai ran on, and Wayhohm shot at him again and struck the other\nside of his head.\n\nAnd Tottai whirled around then so that the sparks flew every way,\nand got into all kinds of wood, and that is why there is fire in all\nkinds of sticks even now, and the Indian can get it out by rubbing\nthem together to this day.\n\nBut Tottai kept on, and got to the house of Dthas Seeven all right,\nand they made a fire, and Dthas Seeven got better again.\n\n\n\n\nNOTES ON THE STORY OF WAYHOHM\n\nThere is a suggestion of Thor in the Story of Wayhohm, and also of\nPrometheus. Wayhohm's house must have been the hall of the clouds.\n\nHow true to nature, here, is the touch describing the Coyote-person,\nToehahvs. The excessive caution of the coyote, making it impossible for\nhim, however eager, to force himself into any position he suspects,\nhere stands out before us, contrasted in the most dramatic way with\nthe dashing boldness of the road-runner.\n\nWhen we reached the end of this story Comalk Hawk-Kih took two\npieces of wood to rub them together to make fire. But he was old and\nbreathless, and \"Sparkling-Soft-Feather,\" the mother of my interpreter,\ntook them and made the fire for me. I have the implements yet.\n\nThere were two parts to the apparatus. Gee-uh-toe-dah, the socket\nstick was of a soft dry piece of giant cactus rib, and a notch was\nwhittled in one side of this with a small socket at the apex, that\nis on the upper side.\n\nThis was placed flat on the ground, with a bit of corn husk under the\nnotch, and held firmly in position by the bare feet. The twirling\nstick, eev-a-dah-kote, was a hard arrow weed, very dry and scraped\nsmooth. The end of this was engaged in the little socket, at the\ntop of the cactus rib, and then, held perpendicularly, was twirled\nbetween the two hands till the friction rubbed off a powder which\ncrowded out of the socket, and fell down the notch at its side to\nthe corn-husk. This little increasing pile of powder was the tinder,\nand, as the twirling continued, grew black, smelled like burned wood,\nsmoked and finally glowed like punk. It was now picked up on the corn\nhusk and placed in dry horse dung, a bunch of dry grass, or some such\ninflammable material, and blown into flame.\n\nIt looked very simple, and took little time, but I never could do it.\n\n\n\n\n\n\n\n\nTHE STORY OF HAWAWK\n\n\nAnd when Dthas Seeven had gotten better he meditated on what had\nhappened to him, and studied out that Seeollstchewadack-Seeven was\nthe cause of his trouble, and planned how to get the better of him.\n\nNow the Indians have a game of football in which the ball is not kicked\nbut lifted and thrown a good ways by the foot, and Dthas Seeven made\nsuch a ball, and sent a young man to play it in the direction of the\ncity of Seeollstchewadack-Seeven. And the young man did so, and as\nhe kept the ball going on it came to the feet of a young girl, who,\nwhen she saw the ball, picked it up and hid it under the square of\ncloth which Indian girls wear.\n\nAnd the young man came up and asked her if she had seen the ball,\nand she answered no, she had not seen it, and she kept on denying it,\nso at last he turned back and said he might as well go home as he no\nlonger had a ball to play with. But he had not gone far before the\ngirl called to him: \"Are you not coming back to get your ball?\" And\nhe went back to her, and she tried to find the ball, but could not.\n\nBut the ball was not lost, but it had bewitched her.\n\nAnd after a time this girl had a baby, a tall baby, with claws on\nits hands and feet like a wild animal.\n\nAnd the people did not know what this meant, and they asked Toehahvs,\nand Toehahvs knew because this had been prophesied of old time. And\nToehahvs said: \"She is Haw-awk.\"\n\nAnd Hawawk grew and became able to crawl, but people were afraid\nof handling her because of the scratching of her claws. Only her\nrelatives could safely handle her. And as she grew older, still,\nshe would sometimes see other children and wish to play with them,\nbut in a short time they would get scratched by her in her gambols\nand would run home crying and leave her alone. And it got so that\nwhen the children saw her coming they would tell each other and run\nhome and she could get none of them to play with her.\n\nShe claimed Ee-ee-toy as her uncle, and when he had been rabbit-hunting\nand came in with game she would run and call him \"uncle!\" and try and\nget the rabbits away from him; and when he cleaned the rabbits and\nthrew away the entrails she would run and devour them, and the bones of\nthe rabbits the people threw away after the feasts she would eat, too.\n\nAnd when Hawawk grew older she would sometimes complain to Ee-ee-toy\nif he came in without game. \"Why is it you sometimes come in without\nrabbits?\" she would say, \"And why do you not kill a great many?\" And\nhe would reply: \"It is not possible to kill a great many, for they\nrun very fast and are very hard to shoot with a bow and arrow.\" \"Let\nme go with you,\" she would say, \"and I will kill a great many.\" But\nhe would tell her: \"You are a girl, and it is not your place to go\nhunting. If you were a boy it would be, but as it is you cannot go.\"\n\nAnd she kept on begging in this way, and he kept on refusing, she\nsaying that she could kill a great many, and he saying that only a\nman or a boy could shoot many rabbits, because they ran so fast.\n\nBut as she grew older still she began to follow the hunters, and when\nthe hunting began she would be in the crowd, but she tried to keep out\nof her uncle's way so that he would not see her. And sometimes when she\nwould thus be following the hunt a rabbit would run in her direction,\nand she would run fast and jump on it and kill it, and eat it right\nthere; and after a while she could do this oftener and caught a good\nmany; and she would eat all she wanted as she caught them, and the\nothers she gave to her uncle, Ee-ee-toy, to carry home. And Ee-ee-toy\ncame to like to have her with him because of the game she could\nget. But after a time she did not come home anymore, but staid out\nin the bushes, living on the game she could get. But when the hunters\ncame out, she would still join them and after killing and eating all\nshe wanted she would give the rest of her kill to her uncle, as before.\n\nAnd so she contrived to live in the wild places, like a wild-cat,\nand in time became able to kill deer, antelopes, and all big game,\nand yet being part human she would tan buckskin like a woman and do\nall that a woman needs to do.\n\nAnd she found a cave in the mountain which is called Taht-kum,\nwhere she lived, and that cave can be seen now and is still called\nHawawk's Cave.\n\nBut she had been born near where the ruins of Casa Grande now are\nand claimed that vahahkkee for her own. And when she knew a baby had\nbeen born there she would go to the mother and say, \"I want to see my\ngrandchild.\" But if the mother let her take the baby she would put it\nover her shoulder, into her gyih-haw, and run to her cave, and put\nthe baby into a mortar, and pound it up and eat it. And she got all\nthe babies she could in this way; and later on she grew bolder and\nwould find the larger children, where they were at play, and would\ncarry them off to eat them. And now she let all the rabbits and such\ngame go, and lived only on the children she caught, for a long time.\n\nAnd Ee-ee-toy told the people what to do in this great trouble. He\ntold them to roast a big lot of pumpkin seeds and to go into their\nhouses and keep still. And when the people had roasted the pumpkin\nseeds and gone into their houses, Ee-ee-toy came around and stopped\nup the door of every house with bushes, and plastered clay over the\nbushes as the Awawtam still do when they go away from home.\n\nAfter a time Hawawk came around, and stood near the houses, and\nlistened, and heard the people cracking the pumpkin seeds inside.\n\nAnd she said: \"Where are all my grandchildren? They must have been\ngone for a long time, for I do not see any tracks, nor hear any voices,\nand I hear only the rats eating the seeds in the empty houses.\"\n\nAnd she came several times and saw no one, and really believed the\npeople had gone entirely away. And for a while she did not come any\nmore, but after a time she was one day running by the village and\nshe saw some children playing. And she caught two and ran with them\nto her cave. And from that day she went on stealing children as before.\n\nAnd Ee-ee-toy made him a rattle, out of a wild gourd, and went and lay\non the trail on which Hawawk usually came, and changed himself into\nthe little animal called \"Kaw-awts.\" And when Hawawk came along she\npoked him with a stick of her gyih-haw and said: \"Here is a little\nkaw-awts. He must be my pet.\" And then Ee-ee-toy jumped up and shook\nhis rattle at her, and frightened her so that she ran home. And then\nEe-ee-toy made rattles for all the children in that place and when\nthey saw Hawawk coming they would shake their rattles at her and\nscare her back again.\n\nBut after a while Hawawk became used to the rattles and ceased to\nfear them, and even while they were shaking she would run and carry\nsome of the children off.\n\nAnd one day two little boys were hunting doves after the manner of\nthe country. They had a little kee of willows, and a hole inside in\nthe sand where they sat, and outside a stick stuck up for the doves to\nlight on. And when the doves came they would shoot them with their bows\nand arrows. And while they were doing this they saw Hawawk coming. And\nthey said: \"What shall we do! Hawawk is coming and will eat us up.\"\n\nAnd they lay down in the hole in the sand and covered themselves\nwith the dove's feathers. And Hawawk came and said: \"Where are my\ngrandchildren! Some of them have been here very lately.\" And she went\nall around and looked for their tracks, but could find none leading\naway from the place. And she came back again to the kee, and while\nshe was looking in a wind came and swept away all the dove-feathers,\nand she sprang in and caught up the two boys and put them in her\ngyih-haw and started off.\n\nAnd as she went along the boys said: \"Grandmother, we like flat stones\nto play with. Won't you give us all the flat stones you can find?\" And\nHawawk picked up all the flat stones she came to and put them one by\none over her shoulder into the basket.\n\nAnd the boys said, again, after the basket began to get heavy,\n\"Grandmother, we like to go under limbs of trees. Go under all the\nlow limbs of trees you can to please us.\" And Hawawk went under a low\ntree, and one of the boys caught hold of the limb and hung there till\nshe had gone on. And Hawawk went under another tree, and the other boy\ncaught hold of a limb and staid there. But because of the flat stones\nshe kept putting into her gyih-haw Hawawk did not notice this. And when\nshe got to her cave and emptied her basket there were no boys there.\n\nAnd when Hawawk saw this she turned back and found the tracks of the\nboys, and ran, following after them, and caught up with them just\nbefore they got to their village. And she would have caught them\nthere, and carried them off again, but the boys had gathered some of\nthe fine thorns of a cactus, and when Hawawk came near they held them\nup and let them blow with the wind into her face.\n\nAnd they stuck in her eyes, and hurt them, and she began to rub her\neyes, which made them hurt worse so that she could not see them,\nand then the boys ran home and thus saved their lives.\n\nAfter that she went to another place called Vahf-kee-wohlt-kih,\nor the Notched Cliffs, and staid around there and ate the children,\nand then she moved to another place, the old name of which is now\nforgotten, but it is called, now, Stchew-a-dack Vah-veeuh, or the\nGreen Well. And there, too, she killed the children.\n\nAnd the people called on Ee-ee-toy to help them, and Ee-ee-toy said,\n\"I will kill her at once!\"\n\nAnd Ee-ee-toy, being her relative, went to her home and said: \"Your\ngrandchildren want some amusement and are going to have dances now\nevery night and would like you to come.\"\n\nAnd she replied: \"You know very well I do not care for such things. I\ndo not care to come.\"\n\nAnd Ee-ee-toy returned and told the people she did not care to come\nto their dances, tho he had invited her, but he would think of some\nother way to get her to come where they were, that they might kill her.\n\nAnd he went a second time, and told her the people were going to sing\nthe Hwah-guff-san-nuh-kotch Nyuee, or Basket Drumming Song, and wanted\nher to come. But she said: \"I have heard of that song, but I do not\ncare to hear it. I care nothing for such things, and I will not come.\"\n\nSo Ee-ee-toy returned and told of his second failure, but promised\nhe would try again. And in the morning he went to her and said: \"Your\ngrandchildren are going to sing the song Haw-hawf-kuh Nyuee or Dance of\nthe Bone-trimmed Dresses Song and they want you to come.\" But she said:\n\"I do not care for this song, either, and I will not come.\"\n\nAnd Ee-ee-toy told of his third failure, but promised the people he\nwould try once more, and when the morning came he went to Hawawk\nand said: \"Your grandchildren are going to dance tonight to the\nsong which is called See-coll-cod-dha-kotch Nyuee,\" (which is a\nsort of ring dance with the dancers in a circle with joined hands)\n\"and they want you to come.\"\n\nAnd she said: \"That is what I like. I will come to that. When is it\ngoing to be?\"\n\nAnd he said: \"It will be this very night.\"\n\nAnd he went and told the people she was coming and they must be ready\nfor her.\n\nHawawk got ready in the early evening and dressed herself in a\nskirt of soft buckskin. And over this she placed an overskirt of\ndeerskin, fringed with long cut fringes with deer-hoofs at the ends\nto rattle. And then she ran to the dancing place; and the people\ncould hear her a long way off, rattling, as she came. And they were\nalready dancing when she arrived there, and she went and joined hands\nwith Ee-ee-toy.\n\nAnd Hawawk was a great smoker, and Ee-ee-toy made cigarettes for her\nthat had something in them that would make folks sleep. And he smoked\nthese himself, a little, to assure her, but cautiously and moderately,\nnot inhaling the smoke, but she inhaled the smoke, and before the four\nnights were up she was so sleepy that the people were dragging her\naround as they danced, and then she got so fast asleep that Ee-ee-toy\ncarried her on his shoulder.\n\nAnd all the time they were dancing they were moving across country,\nand getting nearer the cave where she lived, and other people at the\nsame time were ahead of them carrying lots of wood to her cave. And\nwhen they arrived at her cave in the mountain of Tahtkum they laid her\nsleeping body down inside, and placed the wood in the cave between\nher and the door, filling it all to the entrance, which they closed\nwith four hurdles, such as the people fasten their doors with, so\nthat she could not run out.\n\nAnd then they set the wood on fire, and it burned fiercely, and when\nthe fire reached Hawawk she waked and cried out. \"My grandchildren,\nwhat have I done that you should treat me this way!\"\n\nAnd the fire hurt her so that she jumped up and down with pain, and\nher head struck the ceiling of the cave and split the rock. And when\nthe people saw it they called to Ee-ee-toy, and he went and put his\nfoot over the crack, and sealed it up, and you may see the track of\nhis foot there to this day.\n\nBut Ee-ee-toy was not quick enough, and her soul escaped through\nthe crack.\n\nAnd then for a while the people had peace, but in time her soul\nturned into a green hawk, and this hawk killed the people, but did\nnot eat them.\n\nAnd this made the people great trouble, but one day a woman was making\npottery and she had just taken one pot out of the fire and left another\none in the furnace, on its side, when this hawk saw her and came\nswooping down from high in the air to kill her, but missed her, and\nwent into the hot pot in the fire, and so was burned up and destroyed.\n\nAnd one day they boiled greens in that pot, the greens called\nchoo-hook-yuh, and the greens boiled so hard that they boiled over,\nand splashed around and killed people. And they boiled all day and\nstopped at night, and at daybreak began again to boil, and this they\ndid for a long time; boiling by day and stopping at night.\n\nAnd the people sent for Toehahvs who lived in the east, and Gee-ah-duk\nSeeven, or Strong Bow Chief, who lived where is now the ruin of\nAw-awt-kum Vah-ahk-kee, to kill the pot for them.\n\nAnd when they arrived Geeahduk Seeven enquired if the pot slept. And\nthe people said: \"Yes, it sleeps all night.\" Then said Geeahduk Seeven,\n\"We will get up very early, before the pot wakes, and then we will\nkill it.\"\n\nBut Toehahvs said; \"That is not right, to go and kill it at night. I\nam not like a jealous woman who goes and fights her rival in the\ndarkness. I am not a woman, I am a man!\"\n\nAnd Toehahvs said to Geeahduk Seeven: \"I will go in the morning to\nattack the pot and I want you to go on the other side, and if the pot\nthrows its fluid at me, so that I cannot conquer it, then do you run\nup on the other side and smash it.\"\n\nThen Toehahvs took his shield and his club, in the morning, and went to\nattack the pot. But the pot saw him, and, altho he held up his shield,\nit boiled over, and threw the boiling choohookyuh so high and far\nthat some of it fell on Toehahvs' back and scalded it. And Toehahvs\nhad to give back a little. But at that moment Geeahduk Seeven ran in\non the other side and smashed the pot.\n\nAnd there was an old man with an orphan grandson, living near there,\nand when the pot was smashed these came to the spot and ate up the\nchoohookyuh. And at once they were turned into bears, the old man\ninto a black bear, the boy into a brown bear.\n\nAnd these bears also killed people, and tho the people tried to kill\nthem, for a long time they could not do so. When they shot arrows at\nthe bears, the bears would catch them and break them up. And so the\npeople had to study out other ways to get the better of them. There\nis a kind of palm-tree, called o-nook, which has balls where the\nbranches come out, and the people burned the trees to get these\nballs, and threw them at the bears. And the bears caught the balls,\nand fought and wrestled with them, and while their attention was\ntaken by these balls the people shot arrows at them and killed them.\n\nAnd thus ended forever the evil power of Hawawk.\n\n\n\n\nNOTES ON THE STORY OF HAWAWK\n\nThe Story of Hawawk opens with an interesting reference to the favorite\nPima game of football. The ball was about two and one half inches in\ndiameter, merely a heavy pebble coated thick with black greasewood\ngum. Sometimes it was decorated with little inlays of shell. It was\nthrown by the lifting of the naked or sandaled foot, rather than\nkicked. Astonishing tales are told of the running power and endurance\nof the older Indians. White and red men agree in the testimony.\n\nEmory says of the Maricopa interpreter, Thirsty Hawk, before alluded\nto, that he came running into their camp on foot and \"appeared to\nkeep pace with the fleetest horse.\" Whittemore, the missionary, says:\n\"Some young women could travel from forty to fifty miles in sixteen\nhours, and there were warriors who ran twenty miles, keeping a horse\non a canter following them.\" G. W. Mardis, the trader at Phoenix,\ntold me he had known Indians to run all day, and my interpreter told\nme of Pimas running forty to seventy miles in a day, hunting horses on\nthe mountains. Others ran races with horses and with a little handicap\nand for moderate distance often beat them. On these long runs after\nhorses the men took their footballs and kept them going, saying it\nmade the journey amusing and less tiresome. And undoubtedly it was,\nin the practice of this sport, that their powers were developed. Beside\nthe usual foot-races, in which all Indians delight, it often happened\nthat two champions would, on a set day, start in different directions\nand chase their footballs far out on the desert, perhaps ten miles\nand then return. The one who came in first was winner. The whole\ntribe, in two parties, on horseback as far as they could get mounts,\nfollowed the champions, as judges, assistants, critics and friends\nand there was profuse betting and picturesque excitement and display.\n\nBut the fine old athletic games seem to have all died out now.\n\nStories of miraculous conception are not uncommon in Indian tradition,\nand this story of the bewitching of the young girl into motherhood\nthru the agency of the football is an instance.\n\nThis gruesome and graphic tale is full of insight into Indian thought\nand fancy. In reading it we are reminded of many familiar old nursery\ntales of kidnapped child, pig or fowl (\"the little red hin\" of Irish\nlegend for instance) and of Were-Wolf and Loup-Garou.\n\nAnd here reappears the old myth of some god's or hero's footstep\nprinted in solid rock.\n\nHere is a hint, too, of transmigration in the various adventures of\nthe soul of Hawawk.\n\nMy Indian hosts cooked me a pot of choohookyuh greens, and I found\nthem very palatable.\n\nThe reference to the pottery making reminds me of Pima arts. Today the\nMaricopas have almost a monopoly of pottery making, tho the Quohatas\nmake some good pottery too. It is shaped by the hands (no potters\nwheel being known) and smoothed and polished by stones, painted red\nwith a mineral and black with mezquite gum and baked in a common\nfire. It is often very artistic in a rude way, in form and decoration.\n\nThe Papagoes do most of the horse-hair work, chiefly bridles, halters\nand lariat ropes, and make mats and fans from rushes.\n\nThe Pimas make the famous black and white, watertight baskets, which\nare too well known to need description. The black in these is shreds\nof the dead-black seed pod of the devil-claw and not some fibre dyed\nblack, as some suppose.\n\nThere seems to have been no original bead work among Pima Indians.\n\n\n\n\n\n\n\n\nTHE STORY OF TAWQUAHDAHMAWKS AND HER CANAL\n\n\nAnd after this the people had long peace, increased in numbers,\nand were scattered all around. Some lived where the old vahahkkees\nnow are in the Gila country, and some lived in the Papago country,\nand some in the Salt River country. And those who lived where the\nmound now is between Phoenix and Tempe were the first to use a canal\nto irrigate their land. And these raised all kinds of vegetables and\nhad fine crops. And the people of the Gila country and the people\nof the Salt River country at first did not raise many vegetables,\nbecause they did not irrigate, and they used to visit the people\nwho did irrigate and eat with them; but after a while the people\nwho lived on the south side of the Salt River also made a canal,\nand you can see it to this day.\n\nBut when these people tried their canal it did not work. When\nthey dammed the river the water did not run, because the canal was\nuphill. And they could not seem to make it deeper, because it was\nall in a lime rock.\n\nAnd they sent for Ee-ee-toy to help them. And Ee-ee-toy had them get\nstakes of ironwood, and sharpen them, and all stand in a row with\ntheir stakes in their hands at the bottom of the canal.\n\nAnd then Ee-ee-toy sang a song, and at the end of the song the people\nwere all to strike their stakes into the bottom of the canal to make\nit deeper. But it would not work, it was too hard, and Ee-ee-toy gave\nit up.\n\nAnd Ee-ee-toy said: \"I can do no more, but there is an old woman\nnamed Taw-quah-dahm-awks (which means The Wampum Eater) and she,\ntho only a woman, is very wise, and likely can help you better than\nI. I advise you to send for her.\"\n\nAnd the people sent for her, and she said: \"I will come at once.\"\n\nAnd she came, as she had promised, but she did not go to where the\npeople were assembled, but went right to the canal. And she had brought\na fog with her, and she left the fog at the river, near the mouth of\nthe canal. And she went up the course of the canal, looking this way\nand that, to see how much up-hill it ran.\n\nAnd when she reached where the canal ran up-hill she blew thru it the\nbreath which is called seev-hur-whirl, which means a bitter wind. And\nthis wind tore up the bed of the canal, as deep as was necessary,\nthrowing the dirt and rocks out on each side.\n\nAnd then the fog dammed up the river and the water ran thru the canal.\n\nThen the old woman did not go near the people, but went home, and in\nthe morning, when one of the people went to see why the old woman did\nnot come, he saw the canal full of water and he yelled to everybody\nto come and see it.\n\nAnd in this way these people got water for their crops and were as\nprosperous as the others below them.\n\n\n\n\nNOTES ON THE STORY OF TAWQUAHDAHMAWKS\n\nIn this story we find proof that the oldest digging utensil was a\nsharpened stake.\n\nBefore these people became agricultural they must have subsisted\nmainly on the game and wild fruits of the desert. They showed me\nseveral seed-bearing bushes and weeds which in old time had helped\nto eke out for them an existence.\n\nStarvation must have often stared them in the face, and the references\nto hunger, and the prophecies of plenty, and of visits to relatives\nwhose crops were good, are scattered pathetically all thru these\nlegends.\n\nAnd indeed, until very recently, mezquite beans and the fruit of\nvarious cactus plants were staple articles of food.\n\nMezquite beans grow in a pod on the thorny mezquite trees. The\ngathering of them was quite a tribal event, large parties going\nout. The beans when brought home were pounded in the chee-o-pah,\nor mortar, which was made by burning a hollow in the end of a short\nmezquite log, set in the ground like a low post. A long round stone\npestle, or vee-it-kote, was used to beat with, and sometimes the\ncheeopah itself was of stone. But stone mortars were usually ancient\nand dug from out the vahahkkee ruins.\n\nThe beans, crushed very fine and separated from the indigestible seeds,\npacked into a sweet cake that would keep a year.\n\nVarious cactus fruits were eaten. They warned me that for a novice to\neat freely of prickly pears produced a lame, sore feeling, as if one\nhad taken cold or a fever. I noticed no symptoms however. The fruit of\nthe giant cactus is gathered from the top, around which it grows like\na crown, by a long light pole, made from the rib of the same cactus,\nwith a little hook at its end made by tying another short piece,\nslant-wise, across. They called the constellation of Ursa Major,\nQuee-ay-put, or The Cactus-Puller, from a fancied resemblance to this\nfamiliar implement.\n\nThe giant cactus, or har-san, was eaten ripe, or dried in the sun, or\nboiled to a jam and sealed away in earthern jars. They also fermented\nit by mixing with water, and made their famous tis-win or whiskey\nfrom it. They had \"big drunks\" at this time, in which all the tribe\njoined in a general spree.\n\nA sort of large worm (larva) was also gathered in large quantities,\nboiled and eaten with salt.\n\nThe confusion in the Pima thought on religious matters is well revealed\nin this tale, in which Ee-ee-toy, who may be regarded as a god,\nfrankly admits that in some matters an old woman may be wiser and more\npowerful than he. Nothing appears to have been very clearly defined\nin their faith except that a mahkai might be or do almost anything.\n\n\n\n\n\n\n\n\nHOW NOOEE KILLED EE-EE-TOY\n\n\nEe-ee-toy lived in the Salt River Mountain, which is called by the\nAwawtam Moehahdheck, or the Brown Mountain, and whenever the girls\nhad ceremonial dances because of their arrival at womanhood he would\ncome and sing the appropriate songs. And it often happened that he\nwould tempt these young girls away to his mountain, to be his wives,\nbut after keeping them awhile he would grow tired of them and send\nthem back.\n\nAnd the people disliked Ee-ee-toy because of this. And when they\nhad crops, too, Ee-ee-toy would often shoot his hot arrows thru the\nfields, and wither up the growing things; and tho the people did not\nsee him do this, they knew he was guilty, and they wanted to kill him,\nbut they did not know how to do it.\n\nAnd the people talked together about how they could kill Ee-ee-toy. And\ntwo young boys, there were, who were always together. And as they lay\nat the door of their kee they heard the people talking of sending\nbunches of people here and there to kill Ee-ee-toy, and one said:\n\"He is only one, we could kill him ourselves.\" And the other one said:\n\"Let us go and kill him, then.\"\n\nSo the two boys went to Moehahdheck, and found Ee-ee-toy lying asleep,\nand beat him with their clubs, and killed him, and then came back and\ntold the people of what they had done. But none of the people went\nto see the truth of this and in the morning Ee-ee-toy came again,\njust as he used to do, and walked around among the people, who said\namong themselves: \"I thought the boys said they had killed him.\"\n\nAnd that same night all the people went to Moehahdheck, and found\nEe-ee-toy asleep, and fell upon him and killed him. And there was a\npile of wood outside, and they laid him on this and set fire to the\nwood and burned his flesh. And feeling sure that he was now dead,\nthey went home, but in the morning there he was, walking around,\nalive again.\n\nAnd so the people assembled again, and that night, once more, they\nkilled him, and they cut his flesh up into little bits, and put it\ninto a pot, and boiled it, and when it was cooked they threw it all\naway in different directions. But in the morning he was alive again\nand the people gave it up for that time.\n\nBut after awhile they were planning again how to kill him; and one\nof them proposed that they all go and tie him with ropes and take him\nto a high cliff, and push him off, and let him fall. And so they went\nand did this, but Ee-ee-toy was not hurt at all. He just walked off,\nwhen he reached the bottom, and looked up at the people above him.\n\nThe next scheme was to drown him. They caught him and led him to a\nwhirlpool, and tied his hands and feet and threw him in. But he came\nup in a few minutes, without any ropes on, and looked at the people,\nand then dived, and so kept on coming up and diving down. And the\npeople, seeing they could not drown him, went home once more.\n\nThen Nooee called the people together and said: \"It is of no use\nfor you to try to kill Ee-ee-toy, for you cannot kill him. He is too\npowerful for men to kill. He has power over the winds, and all the\nanimals, and he knows all that is going on in the mountains, and in\nthe sky. And I have power something like him.\"\n\nSo Nooee told the people to come in, that evening, to his house. He\nsaid: \"I will show you part of my power, and I want everyone to\nsee it.\"\n\nAnd Nooee lived not far from where Ee-ee-toy did, south of the\nMoehahdheck mountain, at a place called Nooee Vahahkkee, and that\nwas where he invited the people to come.\n\nAnd so, when the people assembled at Nooee Vahahkkee, Nooee made\nearth in his habitation, and mountains on it, and all things on it,\nin little as we say, so that the people could see his power; for\nJuhwerta Mahkai had made him to have power, tho he had not cared to\nuse it. And he made a little world in his house for them to look at,\nwith sun, moon and stars working just as our sun and stars work;\nand everything exactly like our world.\n\nAnd when night came, Nooee pushed the darkness back with his hands,\nand spread it on the walls, so that the people could see his little\nworld and how it worked. And he was there four days and four nights,\nshowing this wonder to the people.\n\nAnd after this Nooee flew up thru the openings in the roof of his\nhouse, and sat there, and saw the sun rise. And as soon as the sun\nrose Nooee flew towards it, and flew up and up, higher and higher,\nuntil he could see Ee-ee-toy's heart. And he wore a nose ring, as\nall the brave people did, a nose ring of turquoise. But from his high\nview he saw that everything looked green and so he knew he could not\nkill Ee-ee-toy that day.\n\nAnd the next day he did the same thing, only he wore a new nose-ring,\nmade of a sparkling shell. And when he got up high enuf to see\nEe-ee-toy's heart he saw that the ground looked dry, and he was\nvery much pleased, for he knew that now he would, someday, kill\nEe-ee-toy. And he went home.\n\nAnd the third morning Nooee again put on his nose ring of glittering\nshell, and flew up to meet the Sun, and he flew up and up until he\ncame to the sun himself. And Nooee said to the Sun: \"You know there is\na Person, on earth, called Ee-ee-toy, who is very bad, and I want to\nkill him, and I want your help, and this is the reason I come to you.\"\n\nAnd Nooee said to the Sun: \"Now you go back, and let me shine in your\nplace, and I will give just as much light as you do, but let me have\nyour vi-no-me-gaht, your gun, to shoot with, when I get around to your\nhome.\" And the Sun said: \"Moe-vah Sop-hwah, that is all right. But I\nalways go down over yonder mountain, and when you get to that mountain\njust stop and look back, and see how the world looks.\"\n\nAnd Nooee took the Sun's place, and went down, that evening, over\nthe mountain, stopping, as he was told, to see how wonderful the\nworld looked; and when he came to the Sun's home, the sun gave him\nthe weapon he shot with.\n\nAnd the next morning Nooee rose in place of the Sun, and after rising\na little he shot at the earth, and it became very hot. And before noon\nhe shot again, and it was still hotter. And Ee-ee-toy knew, now that\nhe was going to be killed, but he tried to use all his power to save\nhimself. He ran around, and came to a pond where there had always been\nice, and he jumped in to cool himself, but it was all boiling water.\n\nAnd when it was nearly noon Nooee shot again, and it became terribly\nhot, and Ee-ee-toy ran for a rock which had always been cold, but\njust before he got there the heat made the rock burst.\n\nAnd he ran to a tree, whose cool shade he often enjoyed, but as he\ncame near it the tree began to burst into flame, and he had to turn\nback. And now it was noon, and Nooee shot again.\n\nAnd Ee-ee-toy ran to a great post, all striped around with black and\nwhite, which had been made by his power, and which had a hollow that\nwas always cool inside, and was about to put his arms around it when\nhe fell down and died.\n\nSo Ee-ee-toy was dead, and Nooee went down to his setting, and returned\nthe weapon to the Sun, and then went home to his vahahkkee.\n\n\n\n\n        THE SONG OF NOOEE WHEN HE WENT TO THE SUN\n\n        The Rising (Sun) I am going to meet.\n\n        (Repeated many times)\n\n\n\n\n        WHEN NOOEE KILLED EE-EE-TOY [4]\n\n        (A Song)\n\n        The gun, he gave it to me as a cane;\n        With it I killed the Brother's heart.\n\n\n\n\nNOTES ON HOW NOOEE KILLED EE-EE-TOY\n\nThe hot arrows of Ee-ee-toy, that withered the crops, remind us\nof Apollo.\n\nThe idea often comes up in these stories that a person possessing\nthe powers of a mahkai was hard to kill, having as many lives as\na cat. It would also appear that there was a confusion as to what\nconstituted killing, anyway. They perhaps regarded mere unconsciousness\nas death. Both Ee-ee-toy and Nooee are \"killed,\" but after an interval\nare alive again. And Whittemore relates: \"An Apache, seeing Louis, the\nPima interpreter, came to him in high glee. Taking his hand, he said:\n'You are the Pima who killed me years ago.' Louis then recognized\nhim as the man to whom he had dealt a heavy blow with a warclub,\nand then left him for dead on the battle-field.\"\n\nIs there any connection between the the fact that when Nooee wore a\nnose-ring of turquoise the earth looked green, and that when he wore\na nose-ring of glittering shell the earth looked dry to him?\n\nCould this whole story have been a myth of some great drouth?\n\n\n\n\n\n\n\n\nEE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI\n\n\nAnd after Ee-ee-toy was dead he lay there, as some say for four months,\nand some say for four years. He was killed, but his winds were not\nkilled, nor his clouds and they were sorry for him, and his clouds\nrained on him.\n\nAnd he lay there so long that the little children played on him,\njumping from him.\n\nBut at last he began to come to life again, holding down the ground--as\na wounded man does, moaning, and there was thunder, and an earthquake.\n\nAnd Ahahnheeattoepahk Mahkai's daughter was grinding corn when this\nhappened, and the corn rolled in the basket, and she said: \"How is\nit that it thunders when there are no clouds, none to be seen, and\nthat the corn rolls in the basket?\"\n\nAnd her father said: \"You may think this is only thunder, but I tell\nyou wonderful things are going to happen.\"\n\nEe-ee-toy, when he got a little stronger, picked up some stones and\nexamined them, and threw them away. He did this four times, throwing\naway the stones each time, not liking any of them. And the children\nwent there to play, and found him alive, and asked each other: \"Why\nis that old man doing that, picking up stones, and throwing them away,\nand picking up more?\"\n\nAnd he began then to cut up all kinds of sticks, four at a time, and\nto lay them down and look at them, but he liked none of them. Then\nhe cut arrow weeds, four of them, and he liked their look. And he lit\nhis pipe and blew the smoke over them, and spread his hand above them,\nand he liked the light of them which came thru his fingers.\n\nAnd he put those sticks away in his pouch. And then he rose and took\na few steps, and began to walk. And all his springs of water had been\ndried up while he was dead, but when he walked the earth again they\ngushed forth, and he dipped his fingers in them and stroked his wet\nfingers over his breast and he did the same to the trees.\n\nAnd he went on and came to the cliff, where Vandaih once was, and\nhe did the same to it, putting his hand to it and rubbing it. And he\nwent to see the Sun.\n\nHe came to where the Sun starts, but the Sun was not there, but he\ncould see the road the Sun takes, and he followed it. And that road\nwas fringed with beautiful feathers and flowers and turquoises.\n\nAnd he came to the tree which is called The Talking Tree. And the Tree\ntook of its bark thin strips, which curled as owl feathers do when\nsplit, and tied them on a little stick, and put them in Ee-ee-toy's\nhair. And it gave him four sticks, made from that one of its branches\nwhich dipped to the south. And from its middle branch it made him a\nwar club, and from a gall, or excrescence, which grew on its limb,\nit made him a vah-quah, or canteen.\n\nAfter that he went along the beautiful fringed road which the Sun\ntravels, and came to the place where the Sun drinks. And he took a\ndrink there himself, putting his knee in the spot where the Sun's\nknee-print is, and his hand where the Sun rests his hand. And in the\nclear water he saw a stone like the Doctors' Stone, somewhat, but of\nthe color of slate, with a zigzag pattern around it. And he took his\nfour arrow-weeds and placed them under this stone and left them there.\n\nAnd he went on, and went down where the Sun goes down. And he went\nto see Juhwerta Mahkai, to the place where he lived with his people,\nthose who sank thru the earth before the flood.\n\nAnd when Ee-ee-toy came to where Juhwerta Mahkai was, he said to him:--\n\n\n\"There was an Older Brother, and his people were against him;\nAnd he had made an earth that was like your earth;\nAnd he had made mountains that were like your mountains;\nAnd he had made springs of water, like yours, that were satisfactory;\nAnd he made trees like yours, and everything that he made worked well.\nAnd they shot him till he bounced, four times on the open ground;\nAnd threw him with his face to the earth.\nAnd he lay there, dead, but when he came to life he used the strength\n    of his right arm and rose up.\nBut things were changed, and looked different from the old times.\nHe examined the sticks, but none suited him;\nHe eyed along the river, that green snake, which he had made, and\n    found the sticks that pleased him.\nAnd he cut those arrow-weeds, he found there, into four pieces,\n    and blew the smoke over them.\nAnd out of them came sparks of light, that almost reached the Opposite\nWorld, the World of the Enemy, where things are different.\nAnd when he saw the light from the sticks he smiled within himself;\nHe was so pleased he had found the sticks that suited him.\nAnd he brought the Black Fog from the West, and stroked the sticks\n    with it, and so finished them,\nAnd from the Ocean he brought the Blue Fog, and stroked the sticks\n    with it, and finished them;\nAnd from the East he brought the Fog of Light, and stroked the sticks\n    with it and finished them;\nAnd from Above brought the Green Fog, and put it in hiding, and there\n    secretly stroked the sticks with it, and finished them;\nFrom the West he brought the Black Snake, which he had made, and\n    bound the sticks together, and finished them.\nAnd from the Ocean he brought the Blue Snake, and bound the sticks\n    together, and finished them;\nFrom the East he brought the Snake of Light, and bound the sticks\n    together, and finished them;\nAnd from Above he brought the Green Snake, and bound them together\n    and finished them.\nAnd then he rose up, and with the first step he stepped on the great\n    doctors of the earth and sank them down;\nThe next step he stepped on the Speaker, and sank him down;\nThe next step he stepped on the Slayer, and sank him down;\nAnd the next step he stepped on the rushing young maid who gathers\n    the fruit to feed the family, and sank her down.\nAnd then he sank down himself, and walked under the earth's crust\n    a little way, and then came out and found the Light's Road, his\n    own proper way, and walked in it.\nWhere he found his springs of water, which he had made, with their\n    green moss growing, and dipped his hand in them and moistened\n    his heart;\nAnd every mountain he came to, which he had made, he entered and\n    there he cooled his heart;\nAnd rested his hand on every tree he had made, and so freshened\n    his heart;\nAnd came like a ghost to the place, the cliff, where he had killed\n    the man-eagle, and sat there.\nAnd there was Someone there, whom he did not know, who asked him what\n    he wanted, coming there like a ghost;\nWho said: 'I told you that you would be against my people and the\n    earth!'\nAnd from there he went to the East and strengthened himself four times;\nWhen he arrived at where the Sun arises;\nWhere he came to the four notches which the Sun uses when he is rising.\nAnd where the Sun steps it is full of wind;\nAnd where the Sun puts his hands it is full of wind.\nIn spite of that he climbed the way, the way in which the Sun rises.\nAnd he went Westward, stopping and taking his breath four times;\nEven at the fourth time, still going, still breathing westward.\nIt was the west-bound road he followed, the road adorned with all\n    beautiful fringes;\nFringes of soft feathers, and large feathers; and flowers made from\n    beautiful trees, and turquoises.\nAnd he went along this road, pulling all the fringes, and whenever\n    he came to the doctors, tossing them up in the air.\nAnd there he came to Nee-yaw-kee-tom Oas, The Talking Tree;\nAnd he came to it like a ghost, and fell down on his knees toward it;\nAnd the Tree asked him why he came like a ghost, and what he wanted:--\n'I have told you that some day you would be the enemy to my people\n    and to the earth.'\nThere the Tree pulled off its bark and stuck it in his head, like\n    split owl feathers;\nAnd it was its middle branch which it cut down in fine shape for a\n    club and slipped under his belt;\nAnd it was a nut-gall from its limbs which it made into a canteen\n    for him.\nAnd these two together it slipped under his belt.\n    And it was the branch toward the ocean which it broke into four\n    pieces, equally, and handed to him.\nAnd from thence he travelled on, on the Middle Road, and where there\n    were beautiful fringes he examined them as he went along.\nAnd from the Middle Road he could see the road on either side, the\n    Road of the Enemy.\nAnd it was among the fringes, where he was pulling the flowers made\n    from sticks, that he reached the Speaker and tossed him, too.\nAnd there he reached the place where the Sun drinks.\nAnd tho the print of the Sun's knee was full of wind, and the print\n    of his hand full of wind, there he knelt and drank as the Sun drinks.\nAnd there, in the clear water, he found the Doctor's stone, the\n    Dab-nam-hawteh, which is square, and there, under it, left the\n    arrow-weeds.\nAnd he started on from thence and went to the Sunset Place.\nGoing down as the Sun goes down, and slid down from there four times,\n    to the home of Juhwerta Mahkai.\nWhen he sat down there a strong wind came from the West and carried\n    him to the East and brought him back and sat him down again;\nAnd from Above a strong wind came and tossed him up toward the sky,\n    and returned him back and sat him down again.\nAnd the Black Gopher, his pet from the West, was rolling over;\nAnd the Blue Gopher, his pet from the South, was rolling over;\nAnd the Gopher of Light, his pet from the East, was rolling over;\nAnd the Yellow Gopher, his pet from the North, was rolling over;\nBecause of their trouble about him.\"\nAnd Juwerta Mahkai picked up Ee-ee-toy like a baby, and held him in\n    his arms, and swept the ground, and set him down upon it.\nAnd blew smoke over him, till he felt refreshed like a green tree.\nOne kind of smoke was the ghost-smoke, which he blew over him;\nAnd the other kind was the smoke of the root called bah-wiss-dhack.\nAnd there they built the O-num of Light:\nWhich means the circle of those great ones around the fire.\nAnd thence they sent the Gray Owl, to go around the enemy and breathe\n    over them.\nWho, when they heard him, were shaking with fear;\nA fear that pulled out their thoughts so that they knew nothing and\n    were weak in arms and legs,\nAnd they could not remember their dreams, and their skins became like\n    the skins of sick people;\nAnd their lice became many, and their hair became coarse, and their\n    eyes became sore.\nAnd they chose the little Blue Owl and sent him to the enemy, and he\n    breathed over them.\nAnd he was invisible because of his blue darkness, and he breathed\n    over them quietly.\nAnd they selected a Green Road Runner, and sent him to breathe\n    over them.\nAnd the people could not see him because of his green darkness,\n    and he breathed over them quietly.\nAnd they selected the small Gray Night Hawk;\nAnd he blew a gray dust all thru the enemy's houses and swept their\n    ground.\nAnd their springs of water were left dry, choked with driftwood and\n    covered with cobwebs.\nAnd their kees, their houses, were full of soot, and their trails\n    like old trails;\nAnd after that the fresh foot-tracks could be seen--\nAnd they went out and found the enemy by his fresh tracks and captured\n    him, for he had no weapons.\nAnd from the sending out of the birds, even to the end, all this is\n    a prophecy.\n\n\n\n\nNOTES ON EE-EE-TOY'S RESURRECTION\n\nThe Story of Ee-ee-toy's Resurrection is perhaps the most poetic in the\nseries, and the opening picture of him lying on the ground, lifeless,\nwith the elements lamenting over him and the little children playing\non him, might challenge the genius of a great artist.\n\nIt is particularly rich in the mystical element also.\n\nI confess that I am not very confident of my rendering of those of the\nopening sentences of Ee-ee-toy's speech between \"And he had made an\nearth\" and the statement \"And they shot him,\" etc. My Indians seemed\nto get hopelessly tangled over archaic words and other impediments here\nand not at all sure of what they told me. The rest I think is correct.\n\nHere we came to the mystic colors of the four quarters, North, South,\nEast and West and of the zenith, the Above, which the Pimas reckoned\nevidently as a cardinal point. If their mystic power was derived\nfrom the cardinal points, might not their inclusion of the zenith\nmake five also sometimes a mystic number? I think that it perhaps was.\n\nBrinton says that among the Mayas of Yucatan, East is Red, West is\nBlack, North is White and South is Yellow.\n\nThe Speaker: It was customary in the villages of the Awawtam for some\nindividual, perhaps a chief, or a mahkai, or some representative\nof these, to mount on a kee, or other high place, and in a loud\nvoice shout news, orders, advice, or other important matters to the\npeople. This was the Speaker, a sort of town crier.\n\nTo step on the rushing young maid who gathered the cactus fruit was\na blow at the enemy's subsistence.\n\nIt seems to have been a custom among the mahkais to have pet animals\nto assist them in their magic.\n\nA circle of bushes, stood up in the earth, forming a screen for shelter\nor privacy, was called an onum. One or more may be found near almost\nany Pima hut.\n\nTo work witchcraft on a foe, so that he be left weaponless and\nhelpless, and off his guard against attack, seems to have been the\nfavorite dream of whoso went to war. Treachery was idolized. There\nwas no notion of a fair fight.\n\nStories of mythical beings who, tho repeatedly killed, persist in\ncoming to life again, are common among many Indian tribes.\n\n\n\n\n\n\n\n\nSTORIES OF THE THIRD NIGHT\n\n\nTHE STORY OF EE-EE-TOY'S ARMY\n\n\nAnd after Ee-ee-toy was thru speaking Juhwerta Mahkai addressed him,\nand promised him his help, and that he would lead out to earth again\nhis people, who had sunk down before the flood, that these might\nfight against the people whom Ee-ee-toy had made and who now had\nturned against him.\n\nSo when his people heard this they gathered together all their property\nthat they could carry, to take to earth with them.\n\nAnd Juhwerta Mahkai said to Ee-ee-toy: \"You go ahead of the people\nand I will follow.\"\n\nAnd they went out in bands.\n\nThe first band was called the Mah-mahk-Gum. These were led by\nEe-ee-toy, and their color was red.\n\nThe second band was called Ah-pah-pah Gum. And their colors were\nwhite and yellow.\n\nThe third band was called Vah-vah Gum. And their color was red.\n\nThe fourth band was called Ah-pah-kee Gum. And their colors were\nwhite and yellow.\n\nThe fifth band was called Aw-glee Gum. And their color was red.\n\nAnd the sixth band was called Ah-pel-ee Gum. And their colors were\nwhite and yellow.\n\nAnd these bands were so called because it was by these names they\ncalled their fathers.\n\nAs they were going to start they sent the Yellow Gopher ahead to open\na way for them to this earth.\n\nAnd the gyih-haws were loaded with their belongings, and stood up\nbeside the ranks. And the bands went thru, one by one.\n\nAnd when the fifth band was partly thru Toe-hahvs looked back and saw\nthe gyih-haws walking beside the ranks, and he was amused and said:\n\"I don't think there will be enemies enuf for us to kill, we are\nso many, and there are these other things, beside us, that look so\nfunny.\" And he began to laugh.\n\nAnd as soon as he laughed the gyih-haws stopped walking, and ever since\nthey have never walked, and the women have been obliged to carry them.\n\nAnd after these words, too, the earth closed up, so that the sixth\nband and part of the fifth band were left behind. And Juhwerta Mahkai\nwas left behind, also, and only Ee-ee-toy and Toe-hahvs, and some\nother powerful men, went thru to lead the people.\n\nAnd after they had come out a little way they came to a place called\nthe White Earth. And Ee-ee-toy stopped then and the others camped\nwith him.\n\nAnd there the powerful men all sang, and the people joined in, and\nall dressed themselves in their war-bonnets, and attired themselves\nfor war, and had a great war dance together.\n\nAnd they went on again, another journey, and camped at the place\ncalled Black Mountain, and again sang and danced a war dance.\n\nSo they went on, slowly, camping at one place, sometimes, for many\ndays or several weeks, making their living by hunting game.\n\nAnd whenever they stopped they sent scouts and spies ahead to look out\nfor the next stopping-place, so that they might go ahead safely. And\nthis went on for many years.\n\nAnd there were no deer in those days, and Ee-ee-toy said to the\nwood-rat: \"Let me make a deer of you.\" And the wood-rat said:\n\"Moevah Sophwah\" (all right). But when Ee-ee-toy took out his knife\nand began to cut at his skin to change him into a deer, he cried out\nso hard that Ee-ee-toy let him go. And you may see the knife mark on\nhis chest and neck to this day.\n\nAnd Ee-ee-toy asked another rat, the little one with coarse hair,\ncalled Geo-wauk-kuh-wah-paw-kum, if he might make him into a deer,\nand the little rat said \"Moevah Sophwah!\" And this little rat was\nbrave, and let Ee-ee-toy cut and change him, and he became a deer. And\nEe-ee-toy said: \"You shall not be like some animals, that love to roam\nall over, you shall love only one spot and wish to stay there.\" And\nthat is why, to this day, the deer do not care to leave their own\nplaces and wander as coyotes do.\n\nSo there were now plenty of deer, and the people had something new\nto live upon.\n\nAnd there were two brothers who were especially good at hunting\nthe deer. Their names were Hay-mohl and Soo-a-dack Cee-a-vawt. And\nthey hunted as the people marched, and kept them well supplied with\ndeer-meat.\n\nAnd there was a doctor among them who took the ears and tail of the\ndeer and worked such witchcraft on them that the deer could hide\naway so well that the hunters could not see them. They hunted, as\nthe people journeyed along, but all in vain.\n\nAnd the hunters in their trouble sought to get help from a doctor,\nand they happened to go to the very one who had helped the deer, and\nthey told him they wanted help to find the deer, for the children\nwere crying and hungry and they wanted meat to feed them. And the\ndoctor said: \"I guess the trouble is that you look for the deer in\nthe old places, where you have already killed them. If you will hunt\nfor them in the 'cheeks' (the outlying flanks) of our line of march,\nyou will find them.\" And the hunters hunted for the deer in the cheeks\nbut could not find them.\n\nAnd they went that evening to the same doctor and told him of their\nbad luck, and the doctor said: \"If you will look for them next time\nin the little valleys between the hills, I think, you will find them,\nfor they like to go there.\"\n\nAnd the hunters went the next day and looked in the little valleys,\nbut could not find the deer, and they came that evening and told the\ndoctor of their bad luck. And he said: \"If you hear of anyone who\nchances to kill a deer, even if it is only a fawn, bring me the tips\nof its ears, and of its tail, and of its nose.\"\n\nAnd the doctor said: \"I want you to bring me these because a deer\nfeels first with his tail that some one is after him, and, second,\nhears with his ears that some one is near, and, third, smells danger\nwith his nose. And that is why I want you to bring me these.\"\n\nThe next day these brothers were in a crowd and heard that a fawn\nhad been killed, and went to it and cut off the tips of its tail and\nof its ears and of its nose and brought these to the doctor. And the\ndoctor took these, and then he took those which he had used at first\nto hide the deer with, and with these in his hand he began to sing.\n\nAnd in his song he asked one of the brothers, Haymohl, for the\nturquoise earrings which he wore; and then he asked Sooadack Ceeavawt\nfor the beads which were around his neck. But the brothers kept on\nlistening to his song and did not understand what he meant.\n\nAnd he told them to hunt the next day near the crowd of people,\nand they did so and killed a fawn, and took it home and had meat\nwith their family. And then they went again to the doctor; who again\nsang his song, asking for the same gifts. And this time the brothers\nunderstood him and Haymohl said: \"O, I never thought of these,\" and\ntook off his ear rings and gave them to him. And Sooadack Ceeavawt\ntook off his necklace of beads and gave them to him. And the doctor\ntold them that the next day they were to hunt near the crowd, and they\nwould find plenty of deer anywhere they might hunt for them. And he\nwent to where the fawn skin was, and took pieces of its skin and made\nmedicine-bags for the brothers, out of the cheek pieces of the fawn\nstretched out and made into soft buckskin, and filled these with the\nscrapings of the buckskin and the tips of the fawn's ears and of his\ntail and nose and gave one to each of the brothers.\n\nAnd the brothers took these bags, and wore them at their belts, and\nthe next day they went out hunting and in a little while killed a\ndeer, and went on a little further and killed another, and after that\nfound plenty of deer; and from that time on the people had plenty of\nvenison again.\n\nAnd the people marched on in the order of their villages; and a member\nof one village, a woman, was taken sick, and her fellow-villagers\nstayed with her to take care of her, and the rest of the army marched\non, leaving this village behind. And these remained with her till\nshe died, and buried her, and then journeyed on till they overtook\nthe others.\n\nAnd as they traveled a pestilence broke out, a sickness which spread\nthru all the villages and delayed them. But a doctor told them to\nkill a doe and have a big dance, the dance that is called \"Tramping\nDown the Sickness,\" that the sick might get well. And they did this\nand all their sick ones recovered.\n\n\n\n\n        THE FIRST SONG OF EE-EE-TOY'S ARMY\n\n        The White Earth I come to and sing;\n        Where many war-bonnets are shaking with the wind;\n        There we come together to dance and to sing.\n\n\n\n\n        THE DOCTOR'S SONG TO THE HUNTERS\n\n        Sahn-a-mahl! [5]\n        Haymohl give me the necklace!\n        Sooadack Ceeavawt give me the turquoise ear-rings!\n\n\n\n\n\n\n\n\nTHE DESTRUCTION OF THE VAHAHKKEES\n\n\n(The Pima plural of vah-ahk-kee is vahp-ahk-kee, but I have made all\nplurals English, as more understandable.)\n\n\nAnd after this they were not sick any more, and they came to the Gila\nCountry, to Ee-ee-toy's land, the Land of the Vahahkkees, and here they\ndivided themselves into four parties, of which one went south; but the\ndoctors united them all by \"The Light,\" so that they would know about\neach other in case there was a battle in which any needed assistance.\n\nAnd as they came into this country the people there were stirred up\nwith alarm, and the great doctor who lived at Casa Blanca, whose name\nwas Tcheu-tchick-a-dah-tai Seeven, sent his son to Stcheuadack Seeven,\nat Casa Grande, to enquire if there were any prophecies that he knew\nof about the coming of this great invading army.\n\nSo the boy went, but just before he got there he heard a frog, a big\none, which Stcheuadack Seeven kept for a pet and to assist him in his\nwork as a doctor, and when the boy heard the frog he was frightened,\nand ran back, and when his father asked what he had learned, he said:\n\"Nothing, I heard a noise there that frightened me, so I ran home\nagain.\"\n\nAnd his father said: \"That is nothing to be afraid of, that is only\nthe voice of his pet, his frog,\" and he sent the boy once more.\n\nSo the boy went again, and came to Stcheuadack Seeven who asked him\nwhat his father had sent him for, and the boy replied that his father\nwanted to know if there were any prophecies about the coming of this\nenemy, and how he felt about it every evening.\n\nWhen the boy returned his father asked him what Stcheuadack Seeven\nknew, and how he felt, and the boy said: \"He does not know anything. He\nsays he sits out every night, and hears the different animals, and\nenjoys their pleasant voices, and in the morning he enjoys hearing\nthe sweet songs of the birds, and he always feels good, and does not\nfear anything.\"\n\nSo his father said: \"I am well satisfied that I will not be the\nfirst to see this thing happen. It will be Stcheuadack Seeven who\nwill first see it, and it will not be ten days before it will occur.\"\n\nAnd in a few days Ee-ee-toy's army came to the village of Stcheuadack\nSeeven and killed all the people there.\n\nAnd Geeaduck Seeven, who lived at Awawtkum Vahahkkee, told his people\nto flee: and many did so and ran to the mountains and other places,\nbut the others who did not run away came to Geeaduck Seeven's house,\nand he told them to come in there.\n\nAnd the enemy came, and they fought, but it was not easy for\nEe-ee-toy's warriors to fight the men of Geeaduck Seeven, because they\nwere nearly all inside, but his men managed to set fire to the house,\nand so destroyed it, and killed all who were therein.\n\nThen Ee-ee-toy's men marched on, north, to where Cheof-hahvo Seeven,\nor Long Dipper Chief, lived, and as they marched along they sang\nabout the places they were conquering, and they sang of the beads that\nthey expected to get at this village, the beads called sah-vaht-kih,\nand there was an old woman among them who said: \"When you get those\nbeads, I want them.\" And so when they had conquered that vahahkkee\nthey gave the beads to her.\n\nAnd they went from there to the home of Dthas Seeven, who had a\ncane-cactus fence about his place, and Ee-ee-toy's men heard of this,\nand sang about it as they went along. And they took this place and\nkilled Dthas Seeven.\n\nAnd then they went on to where the Casa Blanca vahahkkees now are in\nruins; and the great doctor who lived there, the same who had sent his\nboy to inquire of the prophecies, drew a magic line before his place,\nso that the enemy could not cross. And when Ee-ee-toy's men came to\nthe line the earth opened, and they could not go further till one\nof their great doctors, by his power, had closed it, and then they\ncould pass it.\n\nAnd they had a great battle there, for the place was very strong,\nand hard to get into. And there was a doctor among them called Nee-hum\nMah-kai, or Thunder Doctor, and they asked him to use his magic power\nto tear the place down, and he tried, but could not succeed. And they\nasked another, called Tchu-dun Mahkai, or Earthquake Doctor, and he\ntried and failed also. And then they asked another, a little man,\nnot supposed to have much power, and he took a hair from his head,\nand held it up by the two ends, and sang a song, and turned it into a\nsnake. And he sent the snake, and it struck the house, and shook it\nso that it broke and fell down from above. And then Ee-ee-toy's men\ntook the place, and killed everybody there except Tcheutchickadahtai\nSeeven, who escaped and ran on.\n\nAnd one of Ee-ee-toy's warriors pursued him, and was going to strike\nhim with a club when he sank down, and the place where he sank was\nfilled with a fog, so that they could not see him, and he got out on\nthe other side and ran on. But they had a doctor called Ku-mi-wahk\nMahkai, or Fog Doctor, and they had him clear away the fog and then\nthey could see him and chased him again.\n\nAnd again, when about to be struck, he sank down, and a mirage filled\nthe place so that they could not see him, for things did not look\nthe same. And he got out beyond, and ran on. And they had a Sas-katch\nMahkai, or Mirage Doctor, who cleared away the false appearance, and\nagain they chased him, and were about to kill him, when again he sank.\n\nAnd this time a rainbow filled the place and made him invisible,\nand again he ran on till their Kee-hawt Mahkai, or Rainbow Doctor,\nremoved the rainbow.\n\nAnd once more they were about to strike him when he sank, and the\nquivers which heat makes, called coad-jook, filled the hole, and\nagain he got away. But they had a Coadjook Doctor, and he removed it,\nand then they chased him and killed him.\n\nAnd they went northward again from there.\n\nAnd there was a rattlesnake who had never killed an enemy, and\nhe asked a doctor to help him do this, and the doctor told him\nhe would. And the doctor told his pet gopher to dig a hole to the\nvillage of the doctor who lived beyond Od-chee, where is the place\ncalled Scaw-coy-enk, or Rattlesnake Village. And this doctor was the\nspeaker of his village, and every morning stood on a big stone and\nin a loud voice told the people what they were to do. And the gopher\ndug a hole to this stone, through which the rattlesnake crawled and\nlay in wait under the stone. And when the doctor came out to speak\nto his people in the morning, the rattlesnake bit him and then slid\nback into his hole again. And the doctor came down from the stone,\nand went into his kee, and fell down there and died.\n\nAnd after taking this place they marched to the place called\nKo-awt-kee Oy-yee-duck, or Shell Field, where a doctor-chief lived,\nnamed Tcheunassat Seeven, and this place they took, and Ee-ee-toy\nhimself killed this doctor, this being the first foe he had killed.\n\nAnd they went on again to the place where Nooee lived, called\nWuh-a-kutch. And Ee-ee-toy said: \"When you come there you will know\nthe man who killed me by his white leggings, and when you find him,\ndo not kill him, but capture him, and bring him to me, and I will do\nwhat I please with him.\"\n\nAnd Ee-ee-toy had the Eagle and the Chicken-Hawk go up in the sky to\nlook for Noo-ee, for he said he might go up there. And the Eagle and\nthe Chicken-Hawk found Nooee there, and caught him, and brought him to\nEe-ee-toy, who took him and scalped him alive. And Nooee, after he was\nscalped, fell down and died, and the women came around him, rejoicing\nand dancing, and singing; \"O why is Seeven dead!\" And after awhile\nbe began to come to life again, and lay there rolling and moaning.\n\nAnd Ee-ee-toy's men went on again to a village beyond Salt River,\nwhere lived a chief who had a brother, and they were both left-handed,\nbut famous shots with the bow. And these brothers put up the hardest\nfight yet encountered. But when the brothers were too hard pressed\nthey fled to Cheof See-vick, or Tall Red Mountain, and there they\nkept shooting and killed a great many of Ee-ee-toy's men, who were\nshort of arrows, after so long fighting and many of their bows broken.\n\nBecause of this, Ee-ee-toy's men had to fall back and surround\nthe place.\n\nAnd when this happened the band that had gone to the south knew by\nthe \"Light\" that it was so, and came to help them. And these had many\nbows and arrows, and beside brought wood to mend the broken bows, and\nwood to make new arrows; and when they came into the place they gave\ntheir bows and arrows to Ee-ee-toy's men and made themselves new bows\nfrom the wood they had brought. And these men were the ancestors of\nthe Toe-hawn-awh Aw-aw-tam, the present Papagoes, and that is why to\nthis day the Papagoes are most expert in making bows and arrows. And\nthen the fight began again and the two brave brothers were killed.\n\nAnd from there they went on to another awawtkumvahahkkee, where is\nnow Fort McDowell, where lived another seeven whom they fought and\nconquered.\n\nAnd from there they went on westward thru the mountains. But when\nthey came to Kah-woet-kee, near where is now Phoenix, one of the\nchiefs in Ee-ee-toy's army said: \"I have seen enuf of this country,\nand I will take this for my part and remain here.\" And he did so.\n\nAnd the bands went on and came to the Colorado River, and there one of\nthe great doctors, called Gaht Mahkai, or Bow Doctor, struck the river\nwith his bow and laid it down in the water. And the water separated\nthen so that the people were able to go over to the other side. And\nbeyond the Colorado they came to a people who lived in holes in the\nground, whom they found it hard to fight, and they asked help of their\nThunder Doctor, and when the people came out of their holes to fight\nhe struck right in the midst of them, but killed only one. Then they\nasked help of the Earthquake Doctor, and he was able to kill only\none. And these two were all they killed. And these people were called\nChoo-chawf Aw-aw-tam, or the Foxes, because they lived in holes.\n\nAnd after the army failed to conquer the Foxes they returned across\nthe Colorado River, near where is now Yuma. And here again the Bow\nDoctor divided the water for them. But before all the bands were\nacross the waters closed, and some were left behind. And these called\nto those who were across to have the Bow Doctor hit the waters again,\nthat they also might get there. But those who were across would not\ndo this, but told them that there was plenty of land where they were\nthat would make them a comfortable home. And those left there were\nthe ancestors of the present Yumas and Maricopas.\n\n\n\n\n        SONG BEFORE THE FIGHT WITH CHEOF-HAHVO SEEVEN [6]\n\n        In the land where there are a great many galley-worms--\n        I will get the doctor out,\n        It will lighten his heart.\n\n\n\n\n        A SONG OF THE DOCTOR WHOSE SNAKE THREW DOWN THE VAHAHKKEE\n\n        I made the black snake;\n        And he went across and wounded the vahahkkee.\n\n\n\n\nNOTES ON THE STORY OF EE-EE-TOY'S ARMY AND THAT OF THE DESTRUCTION\nOF THE VAHAHKKEES\n\nIn the Story of Ee-ee-toy's Army we come to an amusing superstition of\nthe Pimas. There is a funny little creature in Arizona, related to the\ntarantula, perhaps, which the Pimas say is very poisonous, and which\nis certainly very quick in motion and the hardest thing to kill I ever\nsaw. It is covered with a sort of fuzzy hair, which blows in the wind,\nand is sometimes red and sometimes yellow or white. Now there seems\nto be a connection in the Indian mind between this way-heem-mahl,\nas they name him, and this story of Ee-ee-toy's Army. The bands, it\nis related, were distinguished by certain colors--some took red, and\nsome yellow and white, for their badge-color. And the Pimas of today\nsuppose themselves descended from these bands, and some clans claim\nthat the bands of the red were their forbears, and some trace back\nto the bands of yellow and white. And not many years back there was a\nrivalry between these, and the wayheemmahls, having the same colors,\nwere identified with the bands, and the Pimas descended from a band\nof a certain color would not kill a wayheemmahl of that color, or\nwillingly permit others to do so, but would eagerly kill wayheemmahls\nof the opposite color. If, then, a Pima of the red faction saw a\nyellow wayheemmahl, running over the ground, he was quick to jump\non it; but if a Pima of the yellow stood near he would resent this\nattack on his relation, and a hair-pulling fight would result. This\ncustom is probably altogether obsolete now.\n\nIt will be noticed that the fantastic explanations of why gyihhaws\nare now carried by the women, is contradicted by the carrying of\ngyihhaws by various women in previous stories.\n\nThe closing of the earth cuts down the six bands to four and a\nfraction.\n\nWardances, and extravagant and boastful speeches prophesying success,\nseem to have preceded all the military movements of the Awawtam.\n\nThe creation of deer in this story, by Ee-ee-toy, is contrary to their\npresence in earlier tales, as in that of Ahahnheeattoepahk Mahkai.\n\nThe careful mention of the sickness and death of an apparently\nunimportant woman is curious, and hard to explain. Perhaps this was\nthe inauguration of the pestilence.\n\nThe Story of the Destruction of the Vahahkkees has the most historic\ninterest of any.\n\nThe uniting of the bands by the \"Light\" is very curious. My Indians\ncould not tell me what this was, only something occult and mysterious\nby which they had clairvoyant ken of each other's needs. Its use\nappears in the fight at Cheof Seevick.\n\nThe resemblance to the Israelites crossing the Red Sea is remarkable\nin the exploit of the Bow Doctor, and the crossing of the Rio Colorado.\n\nThe Choochawf Awawtam appear to have been cave-dwellers, and my\nIndians were confused in memory as to whether they were encountered\non the hither or far side of the Colorado.\n\nThe statement that the closing of the waters left the Yumas and\nMaricopas on the far bank of the Colorado is likely only a mahkai's\nfanciful attempt to explain their presence there. As the Indians of\nthe Yuman stock speak an entirely different language from the Indians\nof the Piman stock, it is unlikely they were united in the original\ninvading army. There is no other evidence that there ever was any\nalliance between them till the Maricopas, fearing extermination\nfrom the Yumas, joined the Pimas sometime in the first half of the\nnineteenth century.\n\nComalk Hawkkih gave me this account of the coming in of the Maricopas:\nThe Yumas and the Maricopas were once all one people, but there was\na jealousy between two sons of a chief, one of whom was a favorite\nof his father, and one killed the other, and this grew to a civil\nwar. The defeated party, the Maricopas, went first to Hot Springs,\nwhere they staid awhile, and then to Gila Bend, but each time the Yumas\nfollowed and attacked them and drove them on. Fearing extermination\nthey came to the Pimas for protection. The Pimas adopted them. Now\nbegan war between Yumas and Mohaves on one side, and Pimas, Papagoes\nand Maricopas on the other. There were only two battles after the\nMaricopas came in, but in the second battle all the Yuma warriors\nengaged were killed, and the Mohaves had to flee over the mountain,\nand only a part of these escaped. This battle was fought at what is\nnow called Maricopa Mountain.\n\nSo terrible was the defeat, that to this day the Yumas hold an annual\n\"Cry,\" or lamentation, in memory of it. Their old foes are invited,\nand if any Pima or Maricopa attends he is given a horse. This war\nreduced both Yumas and Maricopas to a mere remnant.\n\nSince then the Maricopas have lived with the Pimas, and in customs\nare almost exactly similar, except that they burn their dead, and\nstill speak their distinctive language.\n\nThey are a taller, larger race than the Pimas, more restless, said\nto be quicker witted, but more inclined to vice, and to be rapidly\ndying out; while the Pimas yet hold their own in numbers, despite\nrecent inroads of tuberculosis.\n\n\n\n\n\n\n\n\nTHE STORY OF SOHAHNEE MAHKAI AND KAWKOINPUH\n\n\nNow when the bands were going thru this country they had selected\nthe places for their homes, expecting to return, and each band, as\nit selected its place, drove down short sticks so as to know it again.\n\nAnd after returning across the Rio Colorado the bands went again to\nthese places which they had selected and settled there.\n\nOnly the Toehawnawh Awawtam (the Papagoes) did not at first go to\ntheir selected place, but went on beyond Awn-kee Ack-kee-mull, the\nSalt River, to where is now Lehi.\n\nAnd there was one doctor among them named So-hah-nee Mahkai, and he\nhad no child, but he had found one of the children belonging to the\ncountry, which had been left alive, and he had adopted it for his\nown. And he went on and lived by himself at the place then called\nVah-kah-kum, but now named Stcheu-a-dack-a-Vahf, or Green Cliff.\n\nAnd the Aw-up, or Apaches, were a part of the original people of\nthis country, and this child which Sohahnee Mahkai had adopted was\nan Apache.\n\nAnd when he had grown up to be quite a large boy the Apaches planned\nto capture Sohahnee Mahkai; but Sohahnee Mahkai knew of this and told\nthe boy to go to a place where he had been clearing up a farm and to\nfind the stick there with which he had been cutting down bushes, and\nto dig a hole there under the bushes, and then to come back home and\neat his supper. And after he had eaten his supper he was to return to\nthe place where the stick was, and hide in the hole under the bushes\nwhich were there.\n\nAnd the boy's name was Kaw-koin-puh, and he dug the hole under the\nbushes, as he was directed, and returned for his supper.\n\nAnd then Sohahnee Mahkai said to him: \"Now to-night the Apaches will\ncome to kill me, but here is a basket-box which I want you to have\nafter I am dead. And when you are safe in your hole you will hear\nwhen they come to kill me. But don't you come out till they are far\nenuf away. Then come and find my body, no matter whether h is here or\ndragged away. And when you find it, do not mind how stained and bloody\nit is, but fall upon it, and put your mouth to mine, and inhale, and\nthus you will inherit my power. And when you leave my body, do not\nattempt to follow after the Apaches, for they would surely kill you,\nfor tho you are one of them they would not know that, because you do\nnot speak their language. But I want you to return to where we left\nsome people at the place called Vik-kuh-svan-kee.\"\n\nSo the boy took the little basket-box, and went to his hole, and\nearly in the evening the Apaches came and surrounded the house,\nand staid there till near morning, and then began the attack. And\nthe boy could hear the fighting, and could hear Sohahnee Mahkai yell\nevery time his arrow killed anyone; and he could hear the old woman,\nhis wife, shout out in her exultation, too. And it was after the sun\nwas up that the old woman was killed; and then Sohahnee Mahkai ran\nout and the Apaches chased him and killed him, and said: \"Now let us\ncut him open and find what it is that made him so brave, and enabled\nhim to kill so many of us.\" And they cut him open and found under\nhis heart a feather of the chicken hawk.\n\nAnd the Apaches took that feather, and that is how they are so brave\nand even if there are only two of them will often attack their enemies\nand kill some of them.\n\nAnd after the Apaches were far away the boy came out of his hole and\nfound the old woman, and from there tracked till he found the old man;\nand he fell over him, as he had been told, and inhaled four times;\nand then he went to Vikkuhsvankee, but he got there at night, and\ndid not attempt to go into any house, but staid outside all night in\nthe bushes.\n\nAnd in the morning a girl came and found the boy, and went back and\ntold the people there was some one outside who was a stranger there,\nsome one with short hair. And they came and stood around him, and\nteased him, and threw dirt at him, until finally he cried out: \"Don't\nyou remember me, who I am? My name is Kawkoinpuh and I was here once,\nbut went away with the doctor, Sohahnee Mahkai. And now the Apaches\nhave killed him and the old woman, his wife, and I am left alone.\"\n\nAnd when he said this the people remembered him, and took him by\nthe hand, and led him to a doctor named Gawk-siss Seev-a-lick, who\nadopted him, and he was treated nicely because he was a good hunter\nand used to keep the doctor in plenty of game.\n\nAnd the doctor had a daughter, and when she was old enuf he gave\nher to Kawkoinpuh for his wife. And Kawkoinpuh staid with his wife's\npeople; and his wife expected a child, and wanted different things to\neat. So Kawkoinpuh left home and went to the mountain called Vahpkee,\nand there got her a lot of the greens called choohookyuh. And after\na while he wanted to go again, but she said: \"Do not go now, for\nthe weather is bad. Wait till it is more pleasant.\" But he said,\n\"I am going now,\" and he went.\n\nAnd this time he was hunting wood rats instead of greens, and he had\nkilled three and was trying to scare out the fourth one, where he could\nshoot it, when the Apaches came and surrounded him a good ways off.\n\nHe saw them and ran for home, but there were many Apaches in front\nof him, and they headed him off.\n\nBut he jumped up and down and sideways, as Sohahnee Mahkai had done,\nshooting and killing so many that finally he broke thru their ring,\nand started for home. But he kept turning back and shooting at them\nas he ran. And one of them came near and was about to kill him, but\nhe shot first and killed the Apache. And then another came near and\nthis time the Apache shot first, and so Kawkoinpuh was killed.\n\nAnd when evening came, Gawksiss Seevalick came out, and called aloud,\nand invited the people to his house, and asked them if any had seen\nhis son, Kawkoinpuh; who had seen him last; for he knew something had\nhappened to him, as he always came home after his hunt, because he\nloved his home. But nobody had seen anything of Kawkoinpuh, because\nno one had been out, the weather being bad.\n\nBut Gawksiss Seevalick knew the boy was killed, because he was a\ndoctor, and there is a being above, called Vee-ips-chool, who is\nalways sad and who makes people sad when anything bad has happened.\n\nSo they went out the next morning, and tracked the boy, and came to\nwhere he had killed the wood-rats, and then they found the tracks of\nthe Apaches, and then found a great many Apaches whom he had killed,\nand finally they found his body.\n\nThe Apaches had cut him open, and taken out his bowels and wound\nthem around bushes, and cut off his arms and legs and hung them on\ntrees. And one of the men, there, told them to get wood and to gather\nup these parts of Kawkoinpuh's body and burn them. And some of the\npeople remained behind and did this, and then all went home.\n\nAnd in the evening Gawksiss Seevalick again called the people together\nand sang them a song to express his grief.\n\nAnd the next morning he went with his daughter to where Kawkoinpuh had\nbeen burned, and there they found some blood still remaining and buried\nit. And that evening again he called the people together, and said:\n\"You see what has happened; we have lost one of our number. We ought\nnot to stay here, but to return to the place we first selected.\" And\nthe people took his advice and got their things ready and started.\n\nAnd they went slow because they were on foot, and it took them four\nnights to get to the place where they wanted to go. And the first\nnight there was no singing, but the second night there was a doctor\nnamed Geo-goot-a-nom-kum who sang a song for them; and the third night\nthere was a doctor named Geo-deck-why-nom-kum who sang a song for them;\nand on the fourth night there was a doctor named Mahn-a-vanch-kih\nwho sang for them a song.\n\n\n\n\nNOTES ON THE STORY OF SOHAHNEE MAHKAI\n\nIn this we are given a most graphic and pathetic glimpse of Indian\nwarfare.\n\nNotice the bushes are \"cut down\" (broken off more likely) by a stick. A\nglimpse of the rude old tools.\n\nVery poetic is the conception of Veeipschool, \"the being above who is\nalways sad, and makes people sad when anything bad has happened.\" A\npersonification of premonition.\n\n\n\n\n\n\n\n\nTHE STORY OF PAHTAHNKUM\n\n\nAnd when they came to their journey's end the wife of Kaw-koin-puh\nhad a baby, which grew up to be a fine boy, but the mother cried all\nthe time, where-ever she went, on account of her husband's death.\n\nAnd the people, after they had settled down, used to go rabbit-hunting,\nand the children too, and this boy, Paht-ahn-kum, used to watch them\nwistfully, and his mother said: \"I know what you are thinking of,\nbut there is nothing for you to kill rabbits with. But I will send\nyou to your uncle, my brother, whom I am expecting will make a bow\nand arrows for you.\"\n\nAnd the next morning, early, the boy went to his uncle, who said: \"Why\ndo you come so early? It is an unusual thing for you to come to see\nme so early instead of playing with boys and girls of your own age.\"\n\nAnd the boy replied: \"My mother said she was expecting you to make\nme a bow and arrows.\"\n\nAnd his uncle said: \"That is an easy thing to do. Let us go out and\nget one.\" And they went out and found an o-a-pot, or cat-claw tree,\nand cut a piece of its wood to make a bow, and they made a fire and\nroasted the stick over this, turning it, and they made a string from\nits bark to try it with; and then they found arrow-weeds, and made\narrows, four of them, roasting these, too, and strengthening them;\nand then they went home and made a good string for the bow from sinew.\n\nAnd then the boy went home and showed his mother his bow and arrows.\n\nAnd the next morning the children went hunting and little Pahtahnkum\nwent with them to the place of meeting.\n\nAnd they found a quotaveech's nest near them, with young ones in it,\nand one of the men shot into it and killed one of the young ones, and\nthen the children ran up to join in the killing. And when Pahtahnkum\ncame up, one of the men threw him one of the young birds, and said:\n\"Here, take it, even if your mother does not wish to marry me.\"\n\nAnd the little boy ran home and gave his game to his mother, and when\nshe saw it she turned her back on it and cried. And he wondered why\nshe cried when he had brought her game and was wishing she would cook\nit for his dinner.\n\nAnd his mother said: \"I never thought my relatives would treat you\nthis way. There is an animal, the caw-sawn, the wood rat, and a\nbird, the kah-kai-cheu, the quail, and these are good to eat, and\nthese are what they ought to give you, and when they give you those,\nbring them home and I will cook them for you.\" She said, further;\n\"This bird is not fit to eat; and I was thinking, while I was crying,\nthat if your father were living now you would have plenty of game,\nand he would make you a fine bow, and teach you to be as good a\nhunter as there is. And I will tell you now how your father died. We\ndid not use to live here. But beyond this mountain there is a river,\nand beyond that another river still, and that is where we lived and\nwhere your father was killed by the people called Apaches, and that\nis why we are here, and why we are so poor now.\n\nI am only telling you this so you may know how you came to be\nfatherless, for I know very well you can never pay it back, for the\nApaches are very fierce, and very brave, and those who go to their\ncountry have to be very careful; for even at night the Apaches may\nbe near them, and even the sunshine in their country feels different\nfrom what it does here.\"\n\nAnd the little boy, that night, went to his uncle, who asked: \"Why\ndo you come to me in the night?\"\n\nAnd the little boy said: \"I come to you because today I was hunting\nwith the bow and arrows you made me, and someone gave me a little\nbird, and I was bashful, and brought it right home for my mother to\ncook for me, and she cried, and then told me about my father and how\nhe died. And I do not see why you kept this a secret from me. And I\nwish you would tell me what these Apaches look like, that they are\nso fierce and brave.\"\n\nAnd his uncle said: \"That is so. I have not told you of these things\nbecause you are just a baby yet, and I did not intend to tell you\nuntil you were a man, but now I know you have sense enuf to wish to\nlearn. There is nothing so very different or dangerous about these\nApaches; only their bows, and their arrows of cane are dangerous.\"\n\nAnd the little boy went on to another doctor, who said: \"Why do you\ncome to me? Are you lost? If so, we will take you home.\" But the little\nboy said to him: \"No, I am not lost, but I want you to tell me one\nthing--why the Apaches are so dangerous--are they like the har-sen,\nthe giant cactus, with so many thorns?\" And the doctor answered:\n\"No, they are men like we are, and have thoughts as we have, and eat\nas we do, and there is only one thing that makes them dangerous and\nthat is their bows and their arrows of cane.\"\n\nSo the little boy went to the next doctor, and this doctor also asked\nhim if he were lost, and he said: \"No, but I want you to tell me\njust one thing--why the Apaches are so dangerous. Are they like the\nmirl-hawk, the cane-cactus, with so many branches all covered with\nthorns?\" And the doctor replied: \"No, they are human beings just\nas we are, and think just as we do, and eat as we do, and the only\nthings that make them dangerous are their bows and their arrows of\ncane.\" And the little boy said: \"I am satisfied.\"\n\nBut he went yet to another doctor and asked him also why the Apaches\nwere so dangerous, were they like the hah-nem, the cholla cactus? But\nthe doctor said no, and gave the same answer as the others had done,\nand the little boy said: \"I am satisfied, then,\" and went back to his\nuncle again and began to question him about what people did when they\ngot ready for war, and what they did to purify themselves afterward,\nand his uncle said: \"It is now late at night, and I want you to go\nhome, and tomorrow come to me, and I will tell you about these things.\"\n\nSo the little boy went home, but very early in the morning, before\nsunrise, he was again at his uncle's house, and came in to him before\nhe was yet up. And his uncle said: \"I will now tell you, but we must\ngo outside and not talk in here before other people.\"\n\nAnd he took the little boy outside, and they stood there facing the\neast, waiting for the sun to rise, with the little boy on the right\nof his uncle. And when the sun began to rise the doctor stretched\nout his left hand and caught a sunbeam, and closed his hand on it,\nbut when he opened his hand there was nothing there; and then he used\nhis right hand and caught a sunbeam but when he opened his hand there\nwas nothing there; and he tried again with his left hand, and there\nwas nothing, but when he tried the second time with his right hand,\nwhen he opened it, there was a lock of Apache's hair in his hand.\n\nAnd he took this and put it in the little boy's breast, and rubbed\nit in there till it all disappeared, having entered into the little\nboy's body.\n\nAnd then he told the little boy to get him a small piece of oapot or\ncat-claw tree, but no, he said, I will go myself; and he went and got a\nlittle piece of the oapot, and tied a strip of cloth around the boy's\nhead, and stuck the little piece of wood in it, and then told him to\ngo home to his mother and tell her to give him a new dish to eat from.\n\nAnd this stick which the doctor had put into the boy's hair represented\nthe kuess-kote or scratching stick which the Pimas and Papagoes used\nafter killing Apaches, during the purification time; and the doctor\nhad made it from cat-claw wood because the cat-claw catches everybody\nthat comes near, and he wanted the boy to have great power to capture\nhis enemies.\n\nAnd his uncle told the boy to stay at home in the day time, lying\nstill and not going anywhere, but at night to come to him again. \"And\nbefore you come again,\" he said, \"I will make you something and have\nit ready for you.\"\n\nAnd the little boy kept still all that day, but at night he went to\nhis uncle again, and his uncle had four pipes ready for him, made from\npieces of cane, and he said, \"Now tonight when the people gather here\n(for it was the custom for many people to come to the doctor's house\nin the evening) they will talk and have a good time, but after they\nare thru I will roll a coal from the fire toward you, and then you\nlight one of the pipes and smoke four whiffs, and after that slide the\nwatch-kee, the pipe, along the ground toward me, as is the custom,\nand I will smoke it four times and pass it to my next neighbor, and\nhe will do the same, and so the pipe will go all around and come\nback to you. And even when it is out, when it comes back to you,\nyou are to take it and stick the end that was lighted in the ground.\n\nSo that evening the people all assembled as usual, and told all the\nnews of the day, and about the hunting as was their custom. And when\nthey were thru, and had quieted down, the uncle moved to the fire and\nrolled a coal toward Pahtahnkum, who took it and lit one of the pipes,\nand smoked it four times, and then slid it slowly (the pipe must be\nslid slowly because if it were slid rapidly the enemy would be too\nquick and escape, but if it is done slowly the enemy will be slow\nand can be captured) along the ground to his uncle. And his uncle\ntook the watchkee, the pipe-tube, and smoked it also four whiffs,\nand passed it on, but saying: \"Of course you are all aware that if\nany man among you has a wife expecting to have a baby soon, he should\nnot smoke it, but pass it on without smoking to his neighbor, for if\nyou smoke in such case the child will not be likely to live very long.\"\n\nAnd so the pipe passed around, and the boy, when the pipe came to\nhim again, buried it as he had been told, and then he began to make\nthis speech:--\n\n\"I am nothing but a child, and I go around where the people are cooking\nand when they give me something to eat I generally suffer because it\nis so hot. And there was a hunt, and you gave me nothing but a little\nquotaveech, and stuck it under my belt as if it were something good\nto eat: and when I took it home to my mother, and dropped it down\nby her, she turned her back upon it and began to cry. And when she\nhad done crying she told me of all that had happened before, about my\nfather's death, and the story entered my heart; and I went for help to\na respectable person, a doctor, one to whom a child would not be likely\nto go, and he kindly assisted me, and told me what I asked of him.\n\nAnd I wanted to be revenged on the slayers of my father, and in\nimagination a day was appointed for the war, and I went; and the\nfirst night I feared nothing and felt good, and the second night,\ntoo, I feared nothing and felt good, but the third night I knew I\nwas in the land of the Apaches, an enemy with shield and club, and\nI did not feel good, and it seemed to me the world was shaking, and\nI thought of what my mother had said, that the land of the Apaches\nwas different from ours.\n\nAnd the fourth day I went on and came to the mountain of the Apaches,\nand I found there the broken arrows of my father's fight; and I sat\ndown, for it seemed to me the mountains and the earth were shaking,\nand shook my knees, and I thought of what my mother had said that\nthe land of the Apaches felt entirely different.\n\nAnd the next day I went on and came to the water of the Apaches. And my\nhair lay over the water like moss. And I looked and found my skull, and\nI used it for a dipper, and parted the hair with it, and dipped up the\nwater and drank it. And when I drank from the skull I felt as if I were\ncrazy, and clutched around with my hands at things that were not there.\n\nAnd from there I went on to another water, and that was covered with\nthe white war-paint of my hair, which lay like ashes on the water,\nand I looked around and found my skull, and drank from that water,\nand it smelled strong to me like the smell of human flesh and of\nblack war-paint.\n\nAnd all this was caused in my imagination by the thought of my dead\nfather, and of how the Apaches had gone along rejoicing because they\nhad killed him.\n\nAnd the next place was a great rock, and I sat down under it, and it\nwas wet with my tears; and the winds of the power of my sadness blew\naround the rock four times, and shook me.\n\nIn the far east there is a gray cousin, the Coyote, and he knows where\nto find the Apaches, and he was the first I selected to help me and\nbe my comrade, and he took my word, and joined me; and stood up and\nlooked, and saw the Apaches for me and told me; and I had my band\nready, and my boys captured the Apaches, who had no weapons ready to\ninjure them.\n\nAnd after killing them I took their property, and I seemed to get\nall their strength, all their power. And I came home, bringing all\nthe things I had captured, and enriched my home, strengthening myself\nfour times, and the fame of my deed was all over the country.\n\nAnd I went to the home of the doctor, taking the child I had captured,\nand when we were there the blue tears fell from the eyes of the child\nonto my boys and girls.\n\nAnd all of you, my relatives, should think of this, and be in favor\nof the war, remembering the things we have captured, and the enemies\nwe have killed, and should make your singing all joy because of our\npast successes.\"\n\nAnd after the speech was done, feeling it the speech of a child,\nthe people were silent, but at length Toehahvs said: \"I like the\nway of the child, because I am sure he is to be a powerful person,\nperhaps stronger than any of us, and I respect him, and that is\nwhy I am kind to him, and I want that we should all take a smoke,\nand after that you will get over your feeling of his insignificance.\"\n\nAnd then they all smoked again, and began to talk about the war,\nand of the things they lacked, but the boy wanted them to get ready\nin four days, telling them that was plenty of time. And so they all\nbegan to get ready for the war, making and getting ready shields,\nclubs, bows, arrows, shoes, and whatever was needed.\n\nAnd so the people departed for the war, and the very day they left,\nthe mother of Pahtahnkum went and got clay to make the new dishes for\nthe men who should kill Apaches, for she foreknew that many would be\nkilled, and so she sang at her work. And a few of the people were\nleft at home, and one of these was an old man, and he passed near\nwhere the mother (whose name was Koel-hah-ah) was making her pottery,\nand heard her singing her song, and he said to the people: \"It is\nvery strange that this woman who used to cry all the time is singing\nnow her boy has gone to the war. Perhaps she is like some wives, who\nwhen their time of mourning is over are looking out for another man.\"\n\nAnd the war-party went by near where Tawtsitka (Sacaton) now is, around\nthe mountain Chirt-kih, and west of the Sah-kote-kih, (Superstition)\nmountains, and there they found tracks of the Apaches, and paused,\nand the boy, Pahtahnkum, told them to wait there while he went forward\nand found where the Apaches were.\n\nAnd Toehahvs said: \"I will go with you, so we can help each other\nand be company, and you will feel that you have some strength, and\nI will feel the same.\"\n\nSo Pahtahnkum and Toehahvs went out on their scout, and went up an\narroyo, or washout valley, In the mountains, and in making a turn\ncame suddenly upon some Apache children playing in the sand, and the\nchildren saw them and ran up the valley to where the Apache houses\nwere. And the two scouts stood and looked at each other and said:\n\"What shall we do now! for if we go back the people will blame us\nfor letting the Apaches see us first.\"\n\nAnd Pahtahnkum said: \"You go back and step in my tracks, and I will\nturn into a crow and fly up on this rock.\" And this was done, and\nwhen the Apaches came they could see only the coyote tracks, and they\nsaid: \"There are no human tracks here. It must have been a coyote the\nchildren saw,\" and they went back home. And then Pahtahnkum flew to\nwhere Toehahvs was, and came down and took his human shape again.\n\nAnd the band had been anxious about them, because they were gone\nso long, and had followed their tracks, and now came near, and when\nPahtahnkum saw them, instead of going back to them, he and Toehahvs\nturned and ran toward the Apaches, and all the band rushed after them,\nand they took the Apache village by surprise, and conquered and killed\nall the men, and then killed all the women, and scalped them all.\n\nAnd because Pahtahnkum had been so brave, and had killed many, the\npeople brought all the scalps to him, and all the baskets, and bows\nand arrows, and other things they had taken, and laid them around\nhim; and then they all stood around him in circles, the oldest in the\nmiddle next to the boy, and the others, in the order of their age,\nin circles outside. [7] And then Pahtahnkum began to yell, he was\nso rejoiced, and he threw the scalps of the Apaches up into the air,\nand then, after them, the other things, the bows and arrows, and all\nthings captured, because he wanted to make a cloud; for when an Apache\nis killed it will rain.\n\nAnd while this was happening, his mother was rejoicing at home,\nknowing all that was happening to her boy.\n\nSo the people took everything the Apaches had, and a good many children\nas captives, and they returned by the same road, and before they got\nhome they sent a messenger ahead.\n\nAnd when they got home they presented all the property taken, and\nall the weapons and all the captives to the mother of Pahtahnkum.\n\nNow when the neighbors of those Apaches heard of this they formed a\nbig war-party, and followed Pahtahnkum's trail, but when they came\nto the place called Taht-a-mumee-lay-kote they stopped, because they\ndid not know where to find water, and so they turned back, tho from\nthere they could see the mountains where Pahtahnkum lived.\n\nAnd after Pahtahnkum had gone thru the prescribed purifications, and\nthe war-dances and rejoicing proper to the occasion, he again formed\na war-party, and again took the trail after the Apaches, only this\ntime he went to the other end of the Superstition Mts. And there\nthey saw the lights at night on a peak, where the Apaches lived,\nand went up there and killed them, except the children, whom they\ntook for captives.\n\nAnd then they went down into an open place in the desert, and there\nplacing Pahtahnkum and Toehahvs in the center, they again formed the\ncircles, with the older ones nearest the middle, and again brought\nall their trophies to Pahtahnkum and Toehahvs, who threw them up with\nrejoicing, as before.\n\nAnd again the Apaches formed a war-party, and pursued them; and again\nthey, when they came to the low mountains south west of where Tawtsitka\nnow is, were frightened, as they looked over the desert, and said:\n\"This country is unknown to us, and we do not want to die of thirst,\"\nand again they abandoned the pursuit, and returned home. And because\nthe place where they made fires was found, these mountains are called\nAw-up Chert-taw to this day.\n\nAnd again everything was given to Koelhahah, as before.\n\nAnd once more, after the purification, Pahtahnkum formed a war-party;\nand this time they went to the east, and there again found Apaches\nat the place called Oy-yee-duck, or The Field, because there the\nApaches had cultivated fields, and here they fought the Apaches,\nand defeated them; but they had hard work to kill one Apache, who was\nvery brave, and who kept his wife before him and his child behind him,\nand as the Papagoes did not want to kill these they could not get at\nthe man. But finally Pahtahnkum killed a man near him, and some one\nelse killed the woman, and then Pahtahnkum killed this man and took\nthe little boy captive.\n\nAnd again they went out to an open place, and formed the circles,\nand rejoiced as before.\n\nAnd a party of Apaches pursued them again and again were discouraged,\nand turned back at the red bluff to the eastward, where they dug\na well, which place is still called Taw-toe-sum Vah-vee-uh, or the\nApache's Well.\n\nAnd again, in due time, a war-party was formed, and this time it\nwent far east, and there was found a single hunter of the Apaches,\nand this man they killed and cut up and mutilated as had been done\nwith Pahtahnkum's father, putting his flesh out as if to jerk it. And\nthey went south-east from there and again found a single hunter; and\nhim they scalped and placed his scalp like a hat on a giant-cactus,\nfor which reason the place is still called Waw-num, which means a hat.\n\nAnd Pahtahnkum walked behind, for he was very sad, thinking of\nhis father.\n\nAnd then Pahtahnkum returned home, having revenged his father, and\nthis was the last of his wars.\n\nAnd once more the Apaches followed him, but stopped at a place near\nthe Superstition Mts. where, as there had been rain and the ground\nwas wet, they stopped to clean a field, See-qua-usk, or the Clearing,\nbut they gave it up and returned, not even planting the crop.\n\nAnd his mother made a large olla, and a small flat piece of pottery,\nlike the plates tortillas are baked on. And she put all the Apache\nhair in the olla, and placed the flat plate on top to cover it with\ngreasewood gum to seal it up tight. And then she went and found a cave,\nand by her power called a wind and a cloud that circled it round.\n\nAnd then she returned to her people, and, placing the olla on her\nhead, led them to the cave, and said. \"I will leave this olla here,\nand then when I have need of wind, or of rain, I can form them by\nthrowing these up, and so I shall be independent.\"\n\nAnd after this Pahtahnkum was taken ill, and the people said it was\nbecause he had not properly purified himself.\n\nAnd he went to the tall mountain east of Tucson, and from there to\nother mountains, seeking the cool air, but he got no better, and at\nlast he came to the Maricopa Mts., and died there, and his grave is\nthere yet.\n\nAnd his mother died at her home.\n\n\n\n\n    THE SONG OF KOELHAHAH ABOUT HER SON\n\n    My poor child, there will be great things happen you!\n    And there will be great news all over the world because of my boy.\n    The news will go in all directions.\n\n\n\n\nNOTES ON THE STORY OF PAHTAHNKUM\n\nIn this, in the smoking at the war-council, appears a curious\nsuperstition concerning the effect of a man's smoking upon his\nunborn child.\n\nAnother superstition appears in the idea that the killing of an Apache\nand throwing up of his accoutrements or scalp would cause rain.\n\nI have a boy's bow and arrows just like those described in this story,\nbought of a Pima child.\n\nWar arrows were a yard long, with three feathers instead of two,\nand tipped with flint or, later, with iron. But even a wooden arrow\nwould kill a deer.\n\nBows were made from Osage orange, cat-claw, or o-a-pot; or, better\nstill, from a tree called gaw-hee. Arrows from arrow-weeds. The Apache\narrows were made of cane.\n\nThe Pimas were formerly famous for archery, and the shooting of bird\non the wing, and of jack rabbits at full run while the archer was\npursuing on horseback, were favorite feats.\n\nThe Apache well: I am told the old Arizona Indian wells were not\nwalled up, and the sides were at such a slant that the women could\nwalk down to the water and back with their ollas on their heads.\n\nWells are now obtained without great difficulty, but the water is\nsalty and often alkaline and none too cool.\n\n\n\n\n\n\n\n\nSTORIES OF THE FOURTH NIGHT\n\n\nTHE STORY OF THE GAMBLER'S WAR\n\n\nAnd after this, for a long time, there was peace toward the Apaches,\nbut it happened, once, that two brothers of the country went to\ngamble with the Awup, playing the game called waw-pah-tee in which\nthe gamblers guess in which piece of cane a little ball is hidden.\n\nAnd one of the brothers, after losing all his goods, bet his brother\nand lost him, and then bet the different parts of his own body,\nleaving his heart to the last, and finally wagered his heart against\nall his previous bets, saying it was worth more than they, and hoping\nso to recover all, but he lost that also.\n\nAnd when the game was ended the Apaches killed his brother, but\nallowed him to walk away, and he returned to his own land.\n\nBut all the way he would see his brother's tracks, and whenever he\nstopped to camp he would see his brother's body, where it lay, and\nhow he looked, lying there dead; and when he got home he felt so sad\nhe cried aloud, but no one paid any attention to him.\n\nAnd when he got home his folks gave him food to eat, and water to\ndrink, but he would neither eat nor drink, feeling so sad about his\nbrother, and he took nothing for four days.\n\nBut on the fifth day he went out and sought the cool shade of trees\nto forget his brother, and went upon the hills and stood there, but\nhe could not forget; and then, in coming down, he fell down and went\nto sleep.\n\nAnd in his sleep his brother came to him, and he seemed to know him,\nbut when he tried to put his arms around his brother he woke up and\nfound he was not there.\n\nAnd he went home and ate, and then made this speech:--\n\n\"My pitiful relatives, I will pity you and you will pity me.\n\nThis spread-out-thing, the world, is covered with feathers, because\nof my sadness, and the mountains are covered with soft feathers.\n\nOver these the sun comes, but gives me no light, I am so sad.\n\nAnd the night comes, and has no darkness to rest me, because my eyes\nare open all night.\n\n(This has happened to me, O all my relatives.)\n\nAnd it was my own bones that I raked up, and with them made a fire\nthat showed me the opposite land, the Land of the Enemy.\n\n(This was done, my relatives.)\n\nThe sticks I cut for the number of days were my own sinews, cut and\nbound together.\n\nIt was my own rib that I used as an eev-a-dah-kote, or fire rubbing\nstick.\n\nIt was my own bowels that I used for a belt.\n\nAnd it was my scalp, and my own hair, that I used for sandals.\n\nIt was my own skull that I filled with my own blood, and drank from,\nand talked like a drunkard.\n\nAnd I wandered where the ashes are dumped, and I wandered over the\nhills, and I found it could be done, and went to the shadows of the\ntrees and found the same thing.\n\nOn the level ground I fell, and the Sun, the Traveller, was overhead,\nand from above my brother came down, and I tried to hug him, but only\nhugged myself.\n\nAnd I thought I was holding all sadness, but there was a yet stronger\nsadness, for my brother came down and stood on my breast, and the\ntears fell down and watered the ground.\n\nAnd I tried to hug him, but only hugged myself.\n\nAnd this was my desire, that I should go to the powerful woman,\nand I reached her quietly where she lived.\n\nAnd I spoke to her this way:\n\n'You were living over there.\n\nYou are the person who makes a hoop for her gyihhaw from the Apaches'\nbow, and with their arrows makes the back-stop, the oam-muck, and\nwith their blood you color the gyihhaw prettily; and you split the\narrow-heads and make from them the ov-a-nuck, and tie it in with the\nApaches' hair, weaving the hair to the left and then binding it on.'\n\nAnd this way I spoke to her.\n\nAnd then she gave me good news of the weakness of the Apaches and I\nran out full of joy.\n\nAnd from there I rose up and reached the Feather-Nested Doctor,\nQuotaveech, and I spoke to him this way:\n\n'And you belong here.\n\nAnd you make the ribs of your kee from the Apache bows, and you tie\nthe arrows across with the bow strings, and with the sinews of their\nbows you tie them.\n\nAnd with the robes of the Apaches, and with their head-wear, and with\ntheir moccasins, you cover the kee instead of with arrow weeds.\n\nAnd inside, at the four corners, there are hung locks of Apaches' hair,\nand at the corners are the stumps of the cane-tube pipes, smoking\nthemselves, and forming the smoke into all colors of flowers--white\nand glittering and gray and yellow.'\n\nAnd this way I spoke to him, and he gave me the good news of the\nweakness of the Apaches.\n\nAnd I came down and went Southward to the other doctor, called\nVahk-lohn Mahkai and there I reached him.\n\nAnd this way I spoke to him:\n\n'And here is where you belong.\n\nThe Apache bow you make into the likeness of the pretty rainbow,\nand the arrows you make into the likeness of the white-headed grass.\n\nAnd the fore shaft of the arrows you turn into water moss, and the\narrows into resemblance of flat clay.\n\nAnd the hair of the Apaches you make into likeness of clouds.'\n\nAnd this way I spoke to him, and he told me the news of the weakness\nof the Apaches.\n\nAnd I ran out of the house, and went westward, and found the old\nwoman doctor, Tawquahdahmawks.\n\nAnd I said to her:\n\n'You belong here.\n\nAnd you make the bow of the Apaches into the hoop of the game the\nAw-aw-bopp, the Maricopas, play, the rolling hoop that they throw\nsticks after.\n\nAnd their arrows you flatten up with your teeth, and wear around your\nbrows like a crown.\n\nAnd the fore shafts of the arrows you have split, and painted red\nwith the Apache blood, and made into gainskoot, the dice sticks.\n\nAnd the Apache hair you make into a skirt.'\n\nAnd this way I spoke to her, and she told me the thought of the two\ndifferent peoples, the Awawtam and the Awup, that they were enemies,\nand she told me this, and I went out from there and strengthened\nmyself four times.\n\nAnd I spread the news when I got home, and set the doctor over it.\n\nAnd there was the stump of the doctor's pipe standing there, and\nsmoking itself, and I imbibed it, and smoked it toward the enemy,\nand the smoke changed into different colors of flowers, white,\nglittering, grey and yellow, and reached the edge of the earth,\nthe land of the Apache, and circled around there.\n\nAnd it softened the earth, and brought fresh grass, and fresh leaves\non the trees, so that the Apaches would be gathered together.\n\nAnd my western famous enemy went and told his son to go to his uncle,\nto see if it was so that there was plenty of grass and plenty of\nthings to eat there.\n\nAnd his son went and said: 'My father sent me to find out about these\nthings,' and his uncle said: 'It is so what he has heard, that we have\nplenty of things to eat, and all kinds of game, and that is what I eat.\n\nYou go back and tell the old man to come, so that I will be with\nhim here.'\n\nSo the boy went and told the old man this, and he got up and put on\nhis nose-ring of turquoise, and took his cake of paint, and his locks\nof hair, and his pouch.\n\nAfter he got everything together he started out and camped for one\nnight, and arriving at his destination the next morning, after the sun\nrose, came to his brother and called him, 'Brother!' with a loud voice.\n\nAnd the next morning the brother got up and went hunting, and found\na dead deer, and brought it home, and called it fresh meat, and they\nate it together.\n\nBut instead of eating deer they ate themselves up.\n\nAnd their skins became like sick person's skin, and their hair became\ncoarse, and their eyes were sore, and they became lousy, and were\nso weak that they left their hands beneath their heads when they\nscratched themselves lying down.\n\nAnd the brother's wife went and gathered seed to eat, and found it\neasy to gather, without husks, and thought to enjoy eating it, but\nwhen she ate it she ate her own lice, and her skin became as a sick\nperson's skin, her hair became coarse, her person lousy, her eyes sore.\n\nAnd my enemy in the far east heard about food being so plenty to eat\nthere, and sent his son to ask his uncle if these reports were so.\n\nAnd his father got up and took his war-bonnet of eagle-feathers,\nand his moccasins, and, using his power, brought even his wind and\nhis clouds and his rainbow with him, and all his crops, for tho he\nhad plenty at home he thought to find more at his brother's place.\n\nAnd, camping one night on the road, he came to his brother, after\nsunrise, and called him 'Brother' with a loud voice.\n\nAnd everything happened to this enemy from the east, and his brother,\nand brother's wife, that had happened to the enemy from the west and\nhis brother and brother's wife.\n\nAnd I found the Apache enemy early in the morning, lying asleep,\nstill needing his blanket, and covering himself up, and captured him\nwithout trouble.\n\nAnd there I captured all his property, and took from him captives\nand many scalps, and my way coming back seemed to be down hill,\nand I strengthened myself and came to the level ground.\n\nAnd when I came to the hollow where I drank, the water rippled from\nmy moving it.\n\nAnd I appointed messengers to go ahead and tell those at home, the\nold men and women waiting to hear of us, the good news of our victory.\n\nAnd after sending on the messengers I went on, rejoicing, carrying\nthe consciousness of my victory over the Apaches with me; and arriving\nhome at evening I found the land filled with the news, even the tops\nof the hills covered.\n\nAnd I told my people to send word to our western relatives, and to\nour southern relatives, and our eastern relatives, that the good news\nmight be known to all.\"\n\nAfter this he called the people together for war, and the first\nevening they camped a man prophesied, and said:\n\n\"Now we have heard our war-speech, and are on our way, and I foresee\nthe way beautiful with flowers, even the big trees covered with\nflowers, and I can see that we come to the enemy and conquer them\neasily.\n\nAnd the road to the east is lined with white flowers, and the Apaches,\nseeing it, rejoice also, with smiles, thinking it for their good,\nbut really it is for their destruction, for it is made so by the\npower of our doctors.\n\nAnd in the middle of the earth, between us and the enemy, stood the\nCane-Tube Pipe and smoked itself.\n\nI inhaled the smoke and blew it out toward the East, and saw the\nsmoke rising till it reached the Vahahkkee of Light, and up still\ntill it reached the Cane of Light.\n\nAnd I took that cane and punched it at the corner of the Vahahkkee,\nand out came the White Water and the White Wasps, and the wasps flew\naround it four times and then they went down again.\n\nAnd then in the South I saw the Blue Vahahkkee, and the Blue Cane,\nand I took the cane and punched it into the corner of the vahahkkee,\nand there came out Blue Water and Blue Wasps, and the wasps flew\naround four times, and then sank down again.\n\nAnd in the West there stood the Black Vahahkkee, and the Black Cane,\nand I took the cane and punched at the corner, and there came out\nBlack Water and Black Wasps, and the wasps flew around four times,\nand then went in again.\n\nAnd in the North stood the Yellow Vahahkkee, and the Yellow Cane,\nand I took the cane and punched it at the corner, and there came out\nYellow Water and Yellow Wasps, and the wasps flew around four times,\nand then went in again.\n\nAnd on top of this vahahkkee was a Yellow Spider, and I asked him to\nhelp me, and he stretched his web four times, and there found my enemy.\n\nAnd there he bound his heart with his web, and bound his arms, and\nbound his bow and his arrows, and left him there in the state of a\nwoman, with nothing to defend himself with.\n\nAnd he pushed me toward where he had left him, and I captured him\nvery easily, and all his property, and all his children.\n\nYou, my relatives, may not like the noise of our rejoicing, but it\nis only for a short time that we rejoice over the enemy.\"\n\nAnd they camped out another night, and another one spoke, and he said:\n\n\"I was lying in ashes, and praying the distant mountains for strength,\nand the far doctors for power.\n\nAnd there was a Sun that rose from the east and followed the western\nroad.\n\nAnd all the four-footed animals met together and called themselves\nrelatives, and all the birds met together and called themselves\nrelatives, and in this order followed the Sun.\n\nAnd the Sun rose again, and brought me the See-hee-vit-tah Feather,\nthe Sunbeam, to wear on my head, and hugged me up to him.\n\nAnd the Sun rose again, and brought the Blue Fog, and in the fog took\nme toward the enemy.\n\nBut instead of taking me to the enemy it took me up into the sky,\nto the Yellow Crow.\n\nAnd the Yellow Crow, as a powerful mahkai, went down to the enemy\nand divided their land four times, and slew the human beings, and\npainted the rocks over beautifully with their blood.\n\nAnd from there I went to the Yellow Spider, living on the back of\nthe mound at the North, and asked him to help me.\n\nAnd he stretched his web four times, and found my enemy, and bound\nhim, and pushed me toward him, and I took him, and all his, captive,\nand came home rejoicing.\n\nSo, my relatives, think of this, that there will be victory. You may\nnot like the noise of our rejoicing, but it is only for a short time\nthat we rejoice over the enemy.\"\n\nAnd they went toward the mountains where the Apaches live, and camped\nthere, and there were empty Apache houses there, and one of them\nspoke using himself figuratively as a type of his people:\n\n\"Perhaps these Apaches have gone from here to my house, and have\nkilled me and have dragged me thru the waters we passed coming here,\nand have beaten me with all the sticks we saw on the road, and have\nthrown ashes over me, and maybe these are my bones that lie here,\nand this dry blood is my blood.\n\nThis has been done, my relatives, and there in the East is a Vahahkkee\nof Light, and within it there is a Butcher-bird of Light.\n\nAnd I asked the Butcher-bird for power, and he followed his Road of\nLight, and touched the ground four times with his tail, and came to me.\n\nAnd he went on the road that is lighted by a mahkai, and following\nthat reached my enemy.\n\nAnd my enemy thought himself a good dreamer, and that his dreams were\nfulfilled for good, and that he had a good bow with a good string,\nand good cane arrows, but the Butcher-bird had already punched his\neyes out without his knowing it.\n\nAnd all the animals and birds of the Apaches think they have good\neyes to see with, but the Butcher-bird has punched their eyes out\nwithout their knowing it.\n\nAnd the winds of the Apaches think they have sharp eyes, and the clouds\nof the Apaches think themselves sharp-eyed, but the Butcher-bird has\npunched their eyes out without their knowing it.\n\nSo he treated the enemy like that, and left him there as a woman,\nand then pushed me toward him, and I went and captured him easily.\n\nAnd I gathered all the property, and all the captives, and, turning\nback, looked ahead of me and found the country all springy with water,\nand wasps flying, and I followed them.\n\nAnd ahead of me was a road with many flowers, and a butterfly that\nbeautifully spread itself open and led the way, and I followed.\n\nAnd I brought the dead enemy home, and from there the news spread\nall over my country.\n\nSo, my relatives, think of this, that there will be victory.\n\nAnd you may not like the sound of our rejoicing, but it is only for\na short time that we rejoice over our enemy.\"\n\n\n\n\nNOTES ON THE STORY OF THE GAMBLER'S WAR\n\nIn this we are given wonderful glimpses into the strange, fierce,\nsad, extravagant poetry of the Indian speeches, which seem oftenest\ninspired by the passion of revenge. Notice that in these stories,\nif several speeches are given in any one story, they generally have\na quite similar ending, a sort of refrain: \"So, my relatives,\" etc.\n\nThis story ends abruptly, and is, I think, manifestly only a\nfragment. Following the speeches, which were mere boastful prophecies,\nshould have been an account in detail of the actual campaign, as in\nthe story of Pahtahnkum's war.\n\n\n\n\n\n\n\n\nTHE STORY OF NAHVAHCHOO\n\n\nEe-ee-toy was once wandering along when he found some moss that had\nbeen left there ever since the flood, and he stood and looked at it,\nwondering how he could make it into a human being.\n\nAnd while he watched it the sun breathed on it, and it became not a\nman, but a turtle.\n\nAnd he wandered on again and found some driftwood, and while he stood\nwondering how to make it into a human being, the sun breathed on it,\nand it became a man, but he could not see its face, which was covered\nas with a mask.\n\nAnd the turtle and the masked man, thus created, went westward,\nand came to a Blue Vahahkkee, and they went in and staid all night.\n\nIn the morning, when the sun rose, they were frightened at the blue\nbeams that shone thru the vahahkkee, and they left.\n\nAnd after going a little way they came to a Black Road, and Black\nBirds flew over them to keep them from being seen.\n\nAnd they came to a Black Night. In that night was a Black Bow, which\nstretched as if it were going to shoot them, so that they were afraid\nto lie down all night.\n\nAnd the next day they came to a Blue Road, and a flock of Blue Birds\nflew over them, and all around, striking them.\n\nAfter a while they came to a Blue Night, and in the night was a Blue\nBow, which stretched itself threateningly at them, as the Black Bow\nhad done the night before.\n\nAnd they could not sleep for fear that night, either; and the next day\nthey came to a White Road, and a flock of White Birds followed them,\nstriking them.\n\nAnd they came to a White Night, and in that night was a White Bow,\nwhich threatened them as the others had done, so that again they\ncould not sleep.\n\nAnd the next day they had a similar experience, only it was a Yellow\nRoad, with Yellow Birds, and a Yellow Night with a Yellow Bow.\n\nThe next day there was no danger any more, and they went on and came\nto a mountain, Co-so-vah-taw-up-kih, or Twisted Neck Mountain, and\nthere the Nahvahchoo (masked man), having run ahead, left the turtle\nbehind, and when evening came sat down and waited for the turtle\nto come up. But the turtle was too far behind, and when night came\nstopped where he was, and made a fire, and made corn and pumpkins,\nand roasted the corn and set the pumpkins around the fire, as the\nIndians do, to scorch them before putting them in the ashes.\n\nAnd Nahvahchoo heard the popping sound of the cooking, and came running\nback, and tried to steal a piece of the fire to have one of his own,\nbut the turtle would not let him. And so the Nahvahchoo went off and\nmade a fire of his own, and corn and pumpkins of his own, and cooked\nthem as the turtle had done.\n\nIn the morning, after they had feasted on the pumpkin and corn, the\nturtle, Wee-hee-kee-nee, sank down and went under the earth to the\nocean, and made that his home, and Nahvahchoo sank down and went in\nthe same direction, but not so far, coming up on the sea shore.\n\nAnd Nahvahchoo went along the sea-shore, toward the east, till he came\nto a great deal of driftwood, and many flowers, and handled all these,\nand got their strength, and made his home in the east.\n\nOne day Nahvahchoo heard the earth shaking, and ran out of his house\nto try and find where the shaking came from, and he went south and\ndid not feel it, and went west and felt it a little, and went north\nand felt it more. And so he ran back and put on his mask, and took\nhis bow, and went north. And the first time he stopped and listened\nhe heard it somewhat, and the next time he heard it more, and the\nthird time still more, and the fourth time he came to where many\npeople were singing the song Wah-hee-hee-vee, and dancing the dance\nVee-pee-nim, in which the dancers wear gourd masks, on their faces,\npierced full of little holes to let the light thru.\n\nAnd they were dancing, too, the dance Kawk-spahk-kum, in which the\ndancers wear a cloth mask, like Nahvahchoo, with a little gourd,\nfull of holes, over the mouth-hole, to sing thru.\n\nAnd they were dancing also the dance Tawt-a-kum, in which the dancer\nwears a bonnet of cloth, and a mask like Nahvahchoo does.\n\nAnd the people sitting around in these dances had little rods which\nthey rubbed upon notched sticks, in time to the singing and the\ndancing.\n\nAt first Nahvahchoo was greatly excited by all this dancing, for all\nthese people seemed to do nothing else but sing and dance, and make\nthe rods and notched sticks and stand them up in bunches; but after\na few days he began to think of game, for he was a great hunter,\nand he went out and found the tracks of a deer.\n\nAnd measuring these with his arrow he laughed, covering his mouth with\nhis hand, and said: \"This deer will not run very fast, I could catch\nhim myself.\" For a deer that measures a good way between his tracks\nis long-bodied, and cannot run fast, while a deer that measures short\nbetween tracks has a short body, and jumps quicker.\n\nAnd he followed the deer, which heard him coming, and began to run,\nand when Nahvahchoo saw by its tracks that it was running, he ran, too,\nand getting on a hill saw the dust of its running away off; and he ran\nafter it, and when he came to the next hill it was close, and he ran\ndown, and killed it, and took it back to the singers, and they fell\nravenously upon it and ate it all up, not leaving him even the bones.\n\nNahvahchoo sat off a little way and watched them, and one of their\nspeakers addressed him, and said: \"We know you, who you are. You\nare a great doctor, and a great hunter, and a great farmer, and a\npowerful man every way. And maybe you expected us to join in your\nhunt and help you carry the game. But we want you to join us, and\nbecome a singer, and you will have plenty of corn and beans to eat,\nand you will find that such food will last, while, as you see, the\ngame, when you bring it in, lasts but a little while.\"\n\nSo Nahvahchoo staid with them and became a singer, and after a\nwhile the people told him to go to a certain vahahkkee, and said:\n\"You will find something there with which you will be pleased. And\nthen go to the opposite one, and you will find that with which you\nwill be still more pleased.\n\nAnd one of these vahahkkees was called See-pook (Red-bird) Vahahkkee\nand the other was named Wah-choo-kook-kee (Oriole) Vahahkkee.--But\ntho they told him to go to these they did not allow him to do so, but\none day he slipped away, when they were not looking, and opened one,\nand saw in it many wonderful things, clouds forming and sprinkling\nall the time; and in the other it was the same.\n\nAnd one was covered with red flowers, and the other with yellow\nflowers, and where they came together the mingling of red and yellow\nwas very pretty.\n\nAt the door of each vahahkkee was a corn-mill. And he stole one of\nthese and went west. But after a while he stopped and said: \"I wonder\nwhat is going to happen, for the east is all green and the west is\nof the same color.\"\n\nBut he ran on, and the clouds came over him, and it began to sprinkle,\nand then to rain, and then the water began to run, and get deeper\nand deeper, and he said: \"This is happening to me because I stole\nthis mill, but I am not going to let it go, I am going to keep it.\"\n\nAnd he ran on and came to where he had separated from Weeheekeenee,\nand went on and over Cosovahtawupkih, the Twisted Neck Mountain.\n\nAnd on that mountain he felt rather faint, and put his hand in his\npouch and found a root and chewed it, the root Cheek-kuh-pool-tak,\nand breathed it out, and it stopped raining.\n\nAnd he went on to the Quojata Mountain, and sat there and took a smoke;\nand then on to Ahn-naykum; and then to Odchee, where he left the mill;\nand then to Kee-ahk Toe-ahk, where he also rested and took a smoke;\nand then he went home.\n\nAnd when Nahvahchoo arrived home he made a speech:\n\n\"Where shall we hear the talk that will make us drunk and dizzy with\nthe flowers of eloquence?\n\nThere was near the water the driftwood lying, and from above the sun\nbreathed down and a being was made.\n\nAnd it was the beautiful daybreak that I took and wiped its face with,\nand the remains of darkness that I painted its face with.\n\nAnd there were all kinds of bird's feathers that I made a feather\nbonnet from.\n\nAnd there were joining wasps that came and flapped on the bonnet.\n\nAnd there were many butterflies that flapped their wings upon the\nbonnet, upon its feathers.\n\nAnd it was from the rainbow that I made its bow, and from the Milky\nWay that I made its arrow.\n\nFrom a red skin it was that I made its saw-suh-buh, to cover its arm\nfor the bow-string not to injure it.\n\nAnd it was a red kuess-kote that I made and put in its hair to\nscratch with.\n\nAnd it was the gray fog that I fastened in its shoulders for its\nmantle.\n\nAnd the strong wind it was that I used for its girdle, around its\nwaist.\n\nIn the middle of the earth lay a square water moss, and the sun\nbreathed on it and it turned into a creature, a turtle.\n\nAnd from there the Driftwood-Being went west with it.\n\nFrom there they went westward and watched the sun rise in the Blue\nVahahkkee, and were frightened, and returned.\n\nFrom there they came to a Black Road, and Black Birds followed them,\nand to a Black Night wherein a Black Bow frightened them.\n\nAnd from there they came to a Blue Road, with Blue Birds following,\nand to a Blue Night with a Blue Bow to frighten them.\n\nAnd from there they came to a White Road with White Birds following,\nand a White Night with a White Bow to threaten them.\n\nAnd the next day it was a Yellow Road and Yellow Birds, and after\nthat a Yellow Night and a Yellow Bow.\n\nAnd there was a square water full of ice, and he went around it\nfour times.\n\nAnd there he found Seepook Vahahkkee, with its red flowers, and\nWahchookookkee Vahahkkee with its yellow flowers, and there he got\nthe everlasting corn-mill, and went westward and strengthened himself\nfour times.\n\nAnd as he went westward there came a wind which felt good and\nrefreshed him, and pleasant clouds that sprinkled him with water,\nand then there was rain, and the rattling of running water, and he\nwent on his road rejoicing.\n\nAnd he reached the Twisted Neck Mountain, and there he felt faint a\nlittle, and took from his pouch the root Cheekkuhpooltak, and chewed\nit, and breathed it out, and was refreshed and went on.\n\nAnd he refreshed himself four times and went on, and found Tonedum\nVahahkkee, the Vahahkkee of Light, and there he gave his power to\nthe people who were gathered together, and said: 'My relatives, I\nwant you to think of this, that our country will be more beautiful\nand produce more, because you know our country will not hereafter be\nwhat it has been'.\"\n\nAnd he made another speech:\n\n\"It was after the creation of the earth, and there was a mud vahahkkee,\nand inside of it lay a piece of wood burning at one end, and by it\nstood a cane-tube pipe, smoking, and we inhaled the smoke, and then\nwe saw things clearer and talked about them.\n\nIn the West there was a Black Mocking Bird, and from him I asked\npower, and he brought the news and spread it over all the earth,\nand to every hill and every mountain and every tree, that the earth\nwould stand still, but it did not, it still moved.\n\n(And you, Black Mocking Bird, take back your Black Winds, and your\nBlack Clouds, and stay where you are, and your relatives may sometimes\ncome to you for power.)\n\nAnd in the South there was a Blue Mocking Bird, and I asked it for\npower, and it stretched the news over all the earth, and over every\nhill and every mountain, and to every tree, that the earth stood still,\nbut it did not, it still moved.\n\nIn the East was a Mocking Bird of Light, and I asked it for power,\nand it stretched the news over all the earth, and to every hill,\nmountain and tree, that the earth stood still, but it still moved.\n\nAnd Above there was darkness, where lived the Feather Nested Doctor,\nwho is famous for his power, and I asked him for power, and he spread\nthe news, as the others had done, but the earth still moved.\n\nAnd in the North lived a Yellow Spider, and I asked him for power,\nand he stretched his news, and made his web, and tied the earth up\nwith it, and made a fringe like a blanket fringe at each corner,\nand laid his arrows over it.\n\nThe fringe at the West corner he made black, and covered it with\nthe Black Vahahkkee to hold it down; and he put the blue fringe at\nthe South corner, and over it the Blue Vahahkkee to hold it down,\nand he put the black arrows over the Black Vahahkkee, and the blue\narrows over the Blue Vahahkkee.\n\nAnd in the East he put the Vahahkkee of Light over the fringe and\nthe arrows of light over it.\n\nAnd after all this was done the earth stood still.\n\nAnd after this is done you are carried away like a child, and are\nset down facing the East, and your heart comes out towards it, and\ncan be seen going up and down till it reaches it.\n\nAnd over the land your seed shall spring up and grow, and have good\nstalks and many flowers, and have good wide leaves and heads of\ngood seeds.\n\nAnd after the seed is ripe they will take it and put it away and\ngrind it with sunbeams, and the boys and girls shall eat and be happy,\nand all the old men and women shall eat it and lengthen their lives.\"\n\n\n\n\nNOTES ON THE STORY OF NAHVAHCHOO\n\nThe story of Nahvahchoo was celebrated till lately among the Pimas by\ndancing games, resembling those described in this story, the players\nwearing masks and gourds, and rattling notched sticks, one of them\nimpersonating Nahvahchoo himself.\n\nIn the reference to the earth's moving, in one of the speeches, one\nmight suspect a glimpse of true astronomical knowledge, but this is\nlikely only a poetic figure.\n\nThe \"everlasting corn will\" reminds a little of the old folk-lore\ntale of the everlasting salt mill whose continuous grinding makes\nthe ocean salt.\n\n\n\n\n\n\n\n\nTHE STORY OF CORN AND TOBACCO [8]\n\n\nThere was a powerful mahkai who had a daughter, who, tho old enuf, was\nunmarried, and who grew tired of her single life and asked her father\nto bury her, saying, we will see then if the men will care for me.\n\nAnd from her grave grew the plant tobacco, and her father took it and\nsmoked it and when the people who were gathered together smelled it\nthey wondered what it was, and sent Toehahvs to find out.\n\nBut, altho the tobacco still grew, the woman came to life again and\ncame out of her grave back to her home.\n\nAnd one day she played gainskoot with Corn, and Corn beat her, and\nwon all she had. But she gave some little things she did not care for\nto Corn, and the rest of her debt she did not pay, and they quarreled.\n\nShe told Corn to go away, saying; \"Nobody cares for you, now, but they\ncare a great deal for me, and the doctors use me to make rain, and\nwhen they have moistened the ground is the only time you can come out.\"\n\nAnd the Corn said: \"You don't know how much the people like me; the\nold as well as the young eat me, and I don't think there is a person\nthat does not like me.\" And Corn told Tobacco to go away herself.\n\nThere were people there who heard them quarreling, and tho Tobacco\nstaid on, whenever she would be in a house and hear people laughing she\nwould think they were laughing at her. And she became very sad, and one\nday sank down in her house and went westward and came to a house there.\n\nAnd the person who lived there told her where to sleep, saying,\n\"Many people stop here, and that is where they sleep.\"\n\nBut she said: \"I am travelling, and no one knows where I am, and if\nany one follows me, and comes here, you tell them that you saw me,\nthat I left very early in the morning and you do not know which way I\nwent.\" And she told him that she did not know herself which way she\nwould go, and at night, when she went to bed, she brought a strong\nwind, and when she wanted to leave she sank down and went westward,\nand the wind blew away all her tracks.\n\nAnd she came to the Mohaves and lived there in a high mountain, Cheof\nToe-ahk, or tall mountain, which has a cliff very hard to climb,\nbut Tobacco stood up there.\n\nAnd after Tobacco had gone, Corn remained, but when corn-planting\ntime came none was planted, because there was no rain. And so it went\non--all summer, and people began to say: \"It is so, when Tobacco was\nhere, we had plenty of rain, and now we have not any, and she must\nhave had wonderful power.\"\n\nAnd the people scolded Corn for sending Tobacco away, and told him\nto go away himself, and then they sent for Tobacco to come back,\nthat they might have rain again.\n\nAnd Corn left, going toward the east, singing all the way, taking\nPumpkin with him, who was singing too, saying they were going where\nthere was plenty of moisture.\n\nAnd the next year there was no water, and a powerful doctor,\nGee-hee-sop, took the Doctor's Stone of Light, and the Doctor's\nSquare Stone, and some soft feathers, and eagle's-tail feathers, and\nwent to where Tobacco lived, asking her to come back, saying \"We are\nall suffering for water, and we know you have power to make it rain,\nAnd every seed buried in the ground is begging for water, and likely\nto be burned up, and every tree is suffering, and I want you to come.\"\n\nThen Tobacco said: \"What has become of Corn? He is still with you,\nand corn is what you ought to eat, and everybody likes it, but nobody\ncares for me, except perhaps some old man who likes to smoke me,\nand I do not want to go back, and I am not going!\"\n\nBut Geeheesop said: \"Corn is not there now, he has gone away, and we\ndo not know where he is.\" And again he asked Tobacco to come back but\nshe refused, but gave him four balls of tobacco seed and said to him:\n\"Take these home with you, and take the dirt of the tobacco-worm,\nand roll it up, and put it in a cane-tube and smoke it all around,\nand you will have rain, and then plant the seed, and in four days it\nwill come up; and when you get the leaves, smoke them, and call on\nthe winds, and you will have clouds and plenty of rain.\"\n\nSo Geeheesop went home with the seed balls, and tobacco-worm dirt, and\ndid as Tobacco had told him; and the smoking of the dirt brought rain,\nand the seeds were planted in a secret place, and in four days came up,\nand grew for a while, but finally were about to die for want of rain.\n\nThen Geeheesop got some of the leaves and smoked them, and the\nwind blew, and rain came, and the plants revived and grew till they\nwere ripe.\n\nWhen the tobacco was ripe Geeheesop gathered a lot of the leaves and\nfilled with them one of the gourd-like nests which the woodpecker,\nkoh-daht, makes in the har-san, or giant-cactus, and then took a few\nof these and put them in a cane-tube pipe, or watch-kee, and went to\nwhere the people gathered in the evening.\n\nAnd the doctor who was the father of Tobacco said: \"What is this I\nsmell? There is something new here!\"\n\nAnd one said, \"Perhaps it is some greens that I ate today that you\nsmell,\" and he breathed toward him.\n\nBut the mahkai said, \"That is not it.\"\n\nAnd others breathed toward him, but he could not smell it.\n\nThen Geeheesop rolled a coal toward himself, and lit up his pipe,\nand the doctor said: \"This is what I smelled!\"\n\nAnd Geeheesop, after smoking a few whiffs, passed the pipe around to\nthe others, and all smoked it, and when it came back to him he stuck\nit in the ground.\n\nAnd the next night he came with a new pipe to the place of meeting,\nbut the father of Tobacco said: \"Last night I had a smoke, but I did\nnot feel good after it.\"\n\nAnd all the others said: \"Why we smoked and enjoyed it.\"\n\nBut the man who had eaten the greens kah-tee-kum, the day before, said:\n\"He does not mean that he did not enjoy the smoke, but something else\ntroubled him after it, and I think it was that when we passed the\npipe around we did not say 'My relatives,' 'brother,' or 'cousin,'\nor whatever it was, but passed it quietly without using any names.\"\n\nAnd Tobacco's father said \"Yes, that is what I mean.\"\n\n(And from that time on all the Pimas smoked that way when they came\ntogether, using a cane-tube pipe, or making a long cigarette of\ncorn-husk and tobacco, and passing it around among relatives.)\n\nSo Geeheesop lit his pipe and passed it around in the way to satisfy\nthe doctor.\n\nAnd the people saved the seeds of that tobacco, and to day it is all\nover the land.\n\nAnd the Corn and the Pumpkin had gone east, and for many years they\nlived there, and the people they had left had no corn, and no pumpkins;\nbut after a while they returned of themselves, and came first to the\nmountain Tahtkum, and lived there a while, and then crossed the river\nand lived near Blackwater, at the place called Toeahk-Comalk, or White\nThin Mountain, and from there went and lived awhile at Gahkotekih or,\nas it is now called, Superstition Mountain.\n\nWhile they lived at Gahkotekih there was a woman living near there\nat a place called kawt-kee oy-ee-duck who, with her younger brother,\nwent to Gahkotekih to gather and roast the white cactus, and while\nthey were doing this Corn saw them from the mountain and came down.\n\nAnd the boy saw him and said: \"I think that is my uncle coming,\"\nbut his sister said, \"It cannot be, for he is far away. If he were\nhere the people would not be starving as now.\"\n\nBut the boy was right, it was his uncle, and Corn came to them and\nstaid with them while the cactus was baking. And after awhile, as he\nsat aside, he would shoot an arrow up in the air, and it would fall\nwhirling where the cooking was, and he would go and pick it up.\n\nFinally he said to the woman: \"Would you not better uncover the\ncorn and see if it is cooked yet?\" And she said: \"It is not corn,\nit is cactus.\"\n\nAgain, after a while, he said: \"Would you not better uncover the\npumpkin and see if it is done?\" And she replied: \"It is not pumpkin,\nwe are baking, it is cactus.\" But finally he said \"Well, uncover it\nanyway,\" and she uncovered it, and there were corn and pumpkin there,\ntogether, all nicely mixed and cooked, and she sat staring at it,\nand he told her to uncover it more, and she did so and ate some of it.\n\nAnd then he asked about the Tobacco woman, if she were married yet, and\nshe said, \"No, she is not married, but she is back with us again, now.\"\n\nThen he asked her to send the little boy ahead and tell the people\nthat Corn was coming to live with them again. But first the little\nboy was to go to the doctor who was the father of Tobacco, and see if\nhe and his daughter wanted Corn to return. If they did he would come,\nand if they did not he would stay away. And he wanted the boy to come\nright back and tell what answer he got.\n\nSo the little boy went, and took some corn with him to the doctor,\nand said: \"Corn sent me, and he wants your daughter, and he wants to\nknow if you want him. If you do he will return, but if you do not he\nwill turn back again. And he wants me to bring him word what you say.\"\n\nAnd the mahkai said \"I have nothing to say against him. I guess he\nknows the people want corn. Go and tell him to come.\"\n\nAnd Corn said: \"Go back to the doctor and tell him to make a little\nkee, as quick as he can, and to get the people to help him, and to\ncover it with mats instead of bushes, and to let Tobacco go there\nand stay there till I come.\n\nAnd tell all the people to sweep their houses, and around their houses,\nand if anything in their houses is broken, such as pots, vahs-hroms,\nto turn them right side up. For I am coming back openly; there will\nbe no secret about it.\"\n\nSo the little boy went back and told the doctor all that Corn had told\nhim to say, and the doctor and the people built the kee, and Tobacco\nwent there, and the people swept their houses and around them as they\nwere told.\n\nAnd before sunset the woman came home with the corn and pumpkins she\nhad cooked at the mountain, but Corn staid out till it was evening.\n\nAnd when evening came there was a black cloud where Corn stood, and\nsoon it began to rain corn, and every little while a big pumpkin would\ncome down, bump. And it rained corn and pumpkins all night, while Corn\nand his bride were in their kee, and in the morning the people went\nout and gathered up the corn from the swept place around their houses.\n\nAnd so Corn and Pumpkin came back again.\n\nThe people gathered up all the corn around their houses, and all their\nvessels, even their broken ones, which they had turned up, were full,\nand their houses were soon packed full of corn and pumpkins.\n\nSo Corn lived there with his wife, and after a while Tobacco had a\nbaby, and it was a little crooked-necked pumpkin, such as the Pimas\ncall a dog-pumpkin.\n\nAnd when the child had grown a little, one day its father and mother\nwent out to work in the garden, and they put the little pumpkin baby\nbehind a mat leaning against the wall. And some children, coming in,\nfound it there, and began to play with it for a doll, carrying it on\ntheir backs as they do their dolls. And finally they dropped it and\nbroke its neck.\n\nAnd when Corn came back and found his baby was broken he was angry,\nand left his wife, and went east again, and staid there awhile, and\nthen bethought him of his pets, the blackbirds, which he had left\nbehind, and came back to his wife again.\n\nBut after awhile he again went east, taking his pets with him,\nscattering grains of corn so that the blackbirds would follow him.\n\nCorn made this speech while he was in the kee with Tobacco:\n\nIn the East there is the Tonedum Vahahkkee, the Vahahkkee of Light,\nwhere lives the great doctor, the king fisher.\n\nAnd I came to Bives-chool, the king fisher, and asked him for power,\nand he heard me asking, and flew up on his kee, and looked toward\nthe West, and breathed the light four times, and flew and breathed\nagain four times, and so on--flying four times and breathing after\neach flight four times, and then he sat over a place in the ground\nthat was cut open.\n\nAnd in the West there was a Bluebird, and when I asked him for power\nhe flew up on his kee, and breathed four times, and then flew toward\nthe East, and he and Biveschool met at the middle of the earth.\n\nAnd Biveschool asked the Bluebird to do some great thing to show his\npower, and the Bluebird took the blue grains of corn from his breast\nand then planted them, and they grew up into beautiful tall corn, so\ntall its tops touched the sky and its leaves bowed over and scratched\nthe ground in the wind.\n\nAnd Biveschool took white seeds from his breast, and planted them,\nand they came up, and were beautiful to be seen, and came to bear\nfruit that lay one after another on the vine--these were pumpkins.\n\nAnd the beautiful boys ran around among these plants, and learned\nto shout and learned to whistle, and the beautiful girls ran around\namong these plants and learned to whistle.\n\nAnd the relatives heard of these good years, and the plenty to eat,\nand there came a relative leading her child by the hand, who said:\n\"We will go right on, for our relatives must have plenty to eat,\nand we shall not always suffer with hunger.\n\nSo these came, but did not eat it all, but returned.\n\nSo my relatives, think of this, that we shall not suffer with hunger\nalways.\"\n\nAnd Corn made another speech at that time to Tobacco's father:\n\n\"Doctor! Doctor! have you seen that this earth that you have made\nis burning! The mountains are crumbling, and all kinds of trees are\nburning down.\n\nAnd the people over the land which you have made run around, and\nhave forgotten how to shout, and have forgotten how to walk, since\nthe ground is so hot and burning.\n\nAnd the birds which you have made have forgotten how to fly, and have\nforgotten how to sing.\n\nAnd when you found this out you held up the long pinion feathers,\nmah-cheev-a-duck, toward the East, and there came the long clouds\none after the other.\n\nAnd there in those clouds there were low thunderings, and they spread\nover the earth, and watered all the plants, and the roots of all the\ntrees; and everything was different from what it had been.\n\nEvery low place and every valley was crooked, but the force of the\nwaters straightened them out, and there was driftwood on all the\nshores: and after it was over every low place and every valley had\nfoam in its mouth.\n\nAnd in the mouth stood the Doctor, and took the grains from his\nbreast, and planted them, and the corn grew and was beautiful. And\nhe went on further, to another low valley, and planted other seeds,\nand the pumpkin grew and was beautiful.\n\nAnd its vine to the West was black and zigzag in form, and to the\nSouth was blue and zigzag in form, and to the East was white and\nzigzag in form, and to the North was yellow and zigzag in form.\n\nSo everything came up, and there was plenty to eat, and the people\ngathered it up, and the young boys and girls ate and were happy, and\nthe old men and the old women ate and lengthened even their few days.\n\nSo think of this, my relatives, and know that we are not to suffer\nwith hunger always.\"\n\nAnd the Dog-Pumpkin Baby lay there broken, after Corn went away,\nbut after awhile sank down and went to Gahkotekih, and grew up there,\nand became the Harsan or Giant Cactus.\n\nAnd the mother and grandfather could not find the Dog-Pumpkin Baby,\nand called the people together, and Toehahvs was asked to find it,\nand he smelled around where it had been, and went around in circles.\n\nAnd he came to where the Giant Cactus was and thought it was the baby,\nbut was not sure, and so came back, and told them he could not find it.\n\nAnd they wanted Nooee to go, and Toehahvs said to Nooee: \"I did see\nsomething, but I was not quite sure, but I want you to examine that\nGiant Cactus.\"\n\nSo Nooee flew around and around and examined the Giant Cactus and\ncame back, and when the people questioned him said: \"I have found it\nand it is already full-grown, and I tell you I think something good\nwill happen to us because of it.\"\n\nAnd when the Cactus had fruit the people gathered it, and made tis-win,\nand took the seeds and spread them out in the sun.\n\nAnd the Badger stole these seeds, and when the people knew it they\nsent Toehahvs after the thief.\n\nAnd Toehahvs went and saw Badger ahead of him in the road, and saw\nhim go out and around and come into the road again and come toward him.\n\nAnd when they met, Toehahvs asked him what he had in his hand. And\nBadger said \"I have something, but I'm not going to show you!\"\n\nThen Toehahvs said: \"If you'll only just open your hand, so I can see,\nI'll be satisfied.\"\n\nAnd Badger opened his hand, and Toehahvs hit it a slap from below,\nand knocked the seeds all around, and that is why the giant cactus\nis now so scattered.\n\n\n\n\nNOTES ON THE STORY OF CORN AND TOBACCO\n\nIn the Story of Corn and Tobacco we touch the superstitions about rain,\nthe most desired thing in the desert. The mahkais used tobacco in\ntheir incantations, both for curing sickness and for making rain. It\nwould appear that the Piman mind confused clouds of smoke and clouds\nof vapor, and because tobacco made clouds it was probably supposed\nto be potent in begetting rain. The Pimas told me that the Doctor's\nSquare Stone was used in the incantations for rain, and there appears\nto have been a connection in Piman thought between feathers and clouds,\nand therefore between feathers and rain, and it will be noticed that\nwhen Geeheesop went to get Tobacco's help in making rain he took\nfeathers and both kinds of Doctor-stone.\n\nThis story seems to profess to give the origin of tobacco, giant\ncactus and of tiswin.\n\n\n\n\n\n\n\n\nTHE STORY OF THE CHILDREN OF CLOUD\n\n\nThere was a woman who lived in the mountains, who was very beautiful,\nand had many suitors, but she never married anyone.\n\nAnd one day she was making mats of cane; and she fell asleep and a\nrain came and a drop fell on her navel.\n\nAnd she had twin babies, and all the men claimed them, but when the\nbabies were old enuf to crawl she told all the claimants to get in\na circle, and she would put the babies in the middle, and if they\ncrawled up to any man he would be the father.\n\nBut the babies climbed upon nobody, and she never married.\n\nAnd when these twin boys were old enuf their mother showed them a\ncloud in the east, and said: \"That is your father, and his name is\nCloud, and the Wind is your uncle, your father's older brother.\"\n\nBut the children paid little attention, but when they got older they\nasked their mother if they could go and see their father. And their\nmother let them go.\n\nAnd they went, and came to a house, and the man who lived there asked\nthem where they were going, and they said they were looking for their\nfather, whose name was Cloud.\n\nAnd the man pointed to the next house, and said: \"That man, there,\nis your father.\"\n\nAnd they went to that man, but he said: \"It is not so. He is your\nfather. He is Cloud,\" and sent them back again.\n\nBut the first man sent them back once more to the second, who was\nreally Cloud.\n\nAnd Cloud said, that time; \"I wonder if it is so that you are my\nchildren!\"\n\nAnd the boys said: \"That is what they say.\"\n\nAnd Cloud said: \"I want you to do something to prove it.\"\n\nThen the oldest boy thundered loud and lightened, and the other\nlightened a little, and Cloud said, \"It is true, you are my children!\"\n\nAnd before night Cloud fed them, and then went into his kee and shut\nit up and left them outside all night. And it rained and snowed all\nnight, but they staid outside.\n\nAnd in the morning Cloud came out, and said: \"It is really so, that\nyou are my children.\"\n\nAnd the next night he took them to a pond, where there was ice, and\nleft them there all night. And the next day, when he came there and\nfound they had staid in the water all night he said: \"It is really\nso--you are my children.\"\n\nSo Cloud acknowledged them for his children and took them into his\nkee. And after awhile the boys wanted to go back to their mother,\nand Cloud said: \"You may go, but you must not speak to anybody on\nthe way. And I will be with you on the journey.\"\n\nSo the boys started, and cloud was over them, in the sky, shadowing\nthem.\n\nAnd after a while they saw a man coming, and the younger boy said:\n\"We must ask him how our mother is.\"\n\nBut the older brother said: \"Don't you remember that our father told\nus not to speak to anyone?\"\n\nThe younger said: \"Yes, I remember, but it would not be right not\nask how our mother is.\"\n\nSo when the man came the boy asked: \"How is everybody at home, and\nhow is the old woman, our mother?\"\n\nAnd then the cloud above them lightened and thundered, and they were\nboth turned into century plants.\n\n\n\n\nNOTES ON THE STORY OF CLOUD\n\nIn Emory's report, before alluded to, also in Captain Johnston's,\nwe find variants of The Story of the Children of Cloud. Thristy Hawk,\nthe Maricopa, told Emory \"that in bygone days a woman of surpassing\nbeauty resided in a green spot in the mountains, near where we were\nencamped. All the men admired and paid court to her. She received\nthe tributes of their devotion, grain, skins, etc., but gave no love\nor other favor in return. Her virtue and her determination to remain\nunmarried were equally firm. There came a drought which threatened\nthe world with famine. In their distress, people applied to her, and\nshe gave corn from her stock, and the supply seemed endless.... One\nday as she was lying asleep with her body exposed, a drop of rain\nfell on her stomach, which produced conception. A son was the issue,\nwho was the founder of a new race which built all these houses\"\n(ruins, vahahkkees).\n\nJohnston has it: \"The general asked a Pima who made the house I had\nseen. 'It is the Caza de Montezuma,' said he, 'it was built by the\nson of the most beautiful woman, who once dwelt in yon mountain; she\nwas fair, and all the handsome men came to court her, but in vain;\nwhen they came, they paid tribute, and out of this small store she\nfed all the people in time of distress, and it did not diminish;\nat last, as she lay asleep, a drop of rain fell upon her navel, and\nshe became pregnant, and brought forth a boy, who was the builder of\nall these houses.\"\n\nThe seeneeyawkum gives her twins but knew nothing of any story of\ntheir children or of these buildings, the vahahkkees.\n\n\n\n\n\n\n\n\nTHE STORY OF TCHEUNASSAT SEEVEN\n\n\nStcheuadack Seeven wanted to gamble with Tcheunassat Seeven, who lived\nat Kawtkee Oyyeeduck, and sent a man with an invitation to come and\nplay against him, and bring all his wives.\n\nAnd Tcheunassat Seeven said: \"I will go, for my wives are used to\ntravelling, and we will take food, and will camp on the road, and\nday after tomorrow, about evening, we will be there.\"\n\nSo the messenger went back with this word, and in the morning\nTcheunassat Seeven got his lunch ready, and he and his wives started;\nand the first night camped at Odchee, and the next day came to the\nlittle mountain, near Blackwater, called Sahn-a-mik, and they crossed\nAk-kee-mull, The River, the Gila, there, and Tcheunassat Seeven told\nhis wives to wash their hair and clean themselves there, and then he\ntold them to go ahead to Stcheuadack Seeven while he took his bath. And\nwhile he bathed they went on and came to Stcheuadack Seeven's house,\nwhere he was singing and his wives dancing.\n\nThen the wives of Tcheunassat Seeven did not ask for invitation, but\nwent right in and joined the dance, and went to Stcheuadack Seeven and\ntook hold of his hand in the dance, pushing each other away to get it.\n\nAnd Stcheuadack Seeven thought from this that he would get all of\nTcheunassat Seeven's wives away from him.\n\nTcheunassat Seeven, after his bath, cut a piece of oapot wood and\nsharpened it, and split the other end into four pieces, and bent them\nover and tied the ends of crow's feathers to them, and stuck it in\nhis hair, and dipped his finger in white paint and made one little\nspot over each eye, which was all the paint he used, and then he went\nand watched his wives dancing and taking Stcheuadack Seeven's hand.\n\nAnd Stcheuadack Seeven asked them if that was their husband, and\nthey said: \"Yes, he is our husband. He is not very good-looking,\nbut we care so much for him.\"\n\nTcheunassat Seeven watched the dancing awhile and then stepped back\na little and took out his rattle and began to sing. And at once\neverybody crowded around him, and all his wives came back to him,\nand finally all Stcheuadack Seeven's wives came and contended for\nhis hand, as his wives had been doing with Stcheuadack Seeven.\n\nAnd this went on into the night, all dancing and having a good time,\nexcept Stcheuadack Seeven, who walked around looking at his wives\ndancing.\n\nAnd finally he sent a message to the most beautiful of his wives (who\nhad a beautiful daughter) and told him to tell her: \"I am sleepy,\nand I want you home now, and I want all my wives to go into the house.\"\n\nAnd she said: \"I will come. I will tell my daughter, who is over there,\nand then we will come home.\"\n\nBut she did not tell her daughter, and did not come home, and\nStcheuadack Seeven waited awhile, and then found his messenger and\nasked him: \"Did you tell her?\"\n\nAnd the messenger said: \"I did.\"\n\nAnd he said: \"Tell her again that I am waiting outside here, and I\nwant her to come to me and we will go home.\"\n\nThen the messenger told the woman again, but she did not come, and\nStcheuadack Seeven wandered around outside till morning.\n\nAnd near morning Tcheunassat Seeven sang a beautiful song, and began\nto move toward his own home, dancing all the way, and all the women\ngoing before him.\n\nAnd he did this till morning, and then stopped, and went home, taking\nall his own wives and all of Stcheuadack Seeven's wives with him.\n\nAnd Stcheuadack Seeven went home, when he saw this, and took his\nbeautiful cloak all covered with live butterflies and humming-birds,\nand lay down, covering himself with it.\n\nBut four days after, Stcheuadack Seeven told the messenger to take this\nbeautiful cloak to Tcheunassat Seeven, and ask him to send back that\nbeautiful wife and her daughter, and to keep the rest of the wives;\nand to keep the cloak and use that to marry more wives.\n\nBut Tcheunassat Seeven said to the messenger: \"Tell him I do not\nwant his cloak. I have one just like it, and I have all I want, and I\nwill not send back any of his wives. It was his wish that we should\ngamble, and if he had been the better singer and had won my wives I\nwould not have asked for any of them back.\"\n\nAnd now Tcheunassat Seeven appeared as a beautiful person, with long\nhair and turquoise ear-rings, and he said: \"He need not think I always\nlook as I did when I came to his dance. That was only to fool him.\"\n\nThe beautiful daughter of the beautiful wife grew up, and Tcheunassat\nSeeven married her, too, and she had a baby.\n\nAnd when Stcheuadack Seeven heard of it, he said: \"I am going to\npunish him.\" And he made a black spider and sent it thru the air.\n\nAnd in the evening when the mother wanted to air her baby's cradle,\nshe took it out, and then the black spider got in the baby's cradle\nand hid himself, and when the baby was put back the spider bit it,\nand it began to cry.\n\nAnd its father and mother tried to pacify it, but could not, and when\nthey took it out of the cradle, there they found the black spider.\n\nAnd Tcheunassat Seeven sent word to Stcheuadack Seeven to come and see\nhis grand-child, which was about to die, but Stcheuadack Seeven said\nto the messenger: \"What is the matter with Tcheunassat Seeven? He is\na powerful doctor. Tell him to cure the child. I will not come. The\nbite of a black spider is poisonous, but it never kills anybody. Tell\nhim to get some weeds on Maricopa Mountain and cure the child.\" And\nhe sent the messenger back again.\n\nAnd Tcheunassat Seeven said: \"How can I get those weeds when I do\nnot know which ones are right and there are so many! I cannot go.\"\n\nAnd he did not go, and the child died.\n\n\n\n\n        A SONG OF TCHEUNASSAT SEEVEN\n\n        There stands a dead vahahkkee\n        On top of it there runs back and forth the Seeven\n        And he has a robe with yellow hand prints on it.\n\n\n\n\n        THE LARK'S SONG ABOUT HIS LOST WIFE [9]\n\n        My poor wife!\n        In the West she seems to be bound by the song of the Bamboo.\n\n\n\n\n\n\n\n\nTHE LEGEND OF BLACKWATER\n\n\nA little off from the road between Sacaton, and Casa Grande Ruins\nthere is, or was in the old days, a mysterious pool of dark water,\nwhich the Indians regarded with superstitious awe.\n\nThey said it was of fathomless depth, that it communicated with\nthe ocean, and that strange, monstrous animals at times appeared in\nit. There are Indians still living who declare they have seen them\nwith their own eyes.\n\nI visited this famous place once with my interpreter, Mr Wood. After\ngalloping a while thru a mezquite forest we suddenly emerged upon\nits legendary shores. Alas, for the prosaic quality of fact! It was\nbut a common-place water-hole, or spring-pond, a few rods across,\nwith bogs and bulrushes in its center.\n\nThe unkindness of irrigation ditches, withdrawing its waters, revealed\nthat like most bottomless pools of story it was very shallow indeed.\n\nIt was nearly dry.\n\nIts name of Blackwater has been given to the nearby surrounding\ndistrict.\n\nThis was the only trace of the common Indian superstition of water\nmonsters I found among the Pimas.\n\n\n\n                              Koo-a Kutch\n\n                                The End\n\n\n\n\n\n\n\n\nERRATA\n\n\nIn this book of Pima legends, various errors with regard to Indian\nwords have occurred which will be corrected in a second edition. These\nare principally as follows:\n\nThe rule was made that all Indian words should be printed the first\ntime in italics, with hyphens to facilitate pronunciation; afterwards\nin roman type, without hyphens. This rule has many times been violated.\n\nThere is a lack of uniformity in the spelling, etc., of many of the\nIndian terms. Thus the name of the old seeneeyawkum has been spelled in\ndifferent ways, but should always be Comalk Hawkkih. The name of the\nCreator should always be Juwerta Mahkai. The name of his subordinate\nshould be Eeheetoy. Gee-ee-sop should be Geeheesop. Cheof should be\nCheoff. Vah-kee-woldt-kee, as on page 8, should be Vahf-kee-woldt-kih\nas on page 112. Sah-kote-kee, on page 183, should be Sah-kote-kih,\nand Chirt-kee should be Chirt-kih. On page 224, vahs-shroms should\nbe vahs-hroms. Tcheuassat Seeven (page 237) should be Tcheunassat\nSeeven. Stchenadack Seeven (page 238) should be Stcheuadack\nSeeven. Scheunassat Seeven, on page 239, should be Tcheunassat\nSeeven. In the story of the Turquoises and the Red Bird (page 99)\nthe name of the chief who lived in the Casa Grande ruins should have\nbeen spelled with a u, instead of a w, to secure uniformity; also the\nIndian name of the turquoises. The name of the Salt River Mountain,\nwherever it occurs, should always be Moehahdheck.\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] Many doubt that the Indians of North America knew anything about\nthe diamond, but my interpreter insisted that the Doctor-stone was\nthe diamond, therefore I have taken his word for it. Perhaps it\nwas crystal.\n\n[2] What the Pimas call the haht-sahn-kahm is the wickedest cactus in\nArizona. The tops of the branches fall off, and lie on the ground,\nand if stepped on the thorns will go thru ordinary shoe leather and\nseem to hold with the tenacity of fish-hooks, so that it is almost\nimpossible to draw them out.\n\n[3] \"To swallow charcoal\" implies the swallowing of meat so greedily\nit is not properly cleansed of the ashes of its roasting.\n\n[4] The reference to the \"gun\" shows clearly that this song was made\nafter the advent of the white man.\n\n[5] This word was not translated--probably archaic and the meaning\nforgotten.\n\n[6] This song is evidently imperfect, for in the context it is said\nthat before this fight they sang about the beads, sah-vaht-kih,\nbut there is no mention of them here.\n\n[7] The reason why the older people went inside the circle was to\nprotect the younger ones from the impurity of anything Apache, and\nthey went inside as more hardened to this.\n\n[8] Read before the Anthropological Society of Philadelphia, May\n11, 1904.\n\n[9] This is a Pima flute-song, a record of which I obtained for my\nphonograph while in Arizona. It has no direct connection with the\nlegends; but illustrates the Story of Tcheunassat Seeven a little,\nas it is about a woman, the wife of an Indian named the Lark, who is\nled away by the seductive singing of another Indian named the Bamboo;\nthe Indians having an idea that women were most easily seduced by\nmusic. The Pimas, when they speak English, calling the wild cane\nbamboo.","title":"Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona","tradition":"myth-cosmogony","translated_text":null,"word_count":56113}