{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_46336/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_46336","id":"gutenberg_46336","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/46336","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Indian mythology -- North America","Mohave Indians"],"text":"Transcriber's Note\n\nThis text uses phonetic notation to indicate pronunciation. The\nfollowing characters are used within the text:\n\n lowercase Greek delta, \u03b4\n lowercase a with macron above, \u0101\n lowercase i with macron above, \u012b\n lowercase l with stroke, \u0142\n lowercase o with macron above, \u014d\n upper and lowercase s with caron above, \u0160 and \u0161\n lowercase u with macron above, \u016b\n lowercase Greek theta, \u03b8\n lowercase t with dot below, \u1e6d\n\nIf any of these characters do not display correctly, you may wish to\nadjust your font, browser or reader settings. If this is not possible,\nyou may wish to refer to another format of this e-book.\n\nSuperscripted text is indicated by a carat character followed by one\nor more characters in braces, e.g. hat-^{a}kwil^{a}. The character(s)\nin braces are superscripted.\n\nThe original book was typewritten, and underlined text is indicated\nwith _underscores_.\n\n\n\n\n SEVEN MOHAVE MYTHS\n\n BY\n A. L. KROEBER\n\n\n ANTHROPOLOGICAL RECORDS\n Vol. 11, No. 1\n\n\n ANTHROPOLOGICAL RECORDS\n Editors: A. L. Kroeber, E. W. Gifford,\n R. H. Lowie, R. L. Olson\n Volume 11, No. 1, pp. 1-70, frontispiece\n Submitted by editors August 17, 1945\n Issued August 6, 1948\n Price, $1.25\n\n\n UNIVERSITY OF CALIFORNIA PRESS\n BERKELEY AND LOS ANGELES\n CALIFORNIA\n\n\n CAMBRIDGE UNIVERSITY PRESS\n LONDON, ENGLAND\n\n\n MANUFACTURED IN THE UNITED STATES OF AMERICA\n\n\n\n\n[Illustration: KWATNIALKA OR JACK JONES, INTERPRETER]\n\n[Illustration: BLUEBIRD, NARRATOR OF CANE STORY]\n\n[Illustration: JO NELSON, NARRATOR OF MASTAMHO STORY]\n\n\n\n\nCONTENTS\n\n\n Page\n Introduction 1\n\n I. Cane 4\n The narrator 4\n The Cane narrative 4\n Song scheme and narrative outline 19\n The Cane song scheme 19\n Movement of the narrative 20\n Apparent inconsistencies 20\n Handling of the plot 21\n Supplementary 23\n\n II. Vinimulye-p\u0101t\u0161e 24\n The tale 24\n\n III. Nyohaiva 27\n Circumstances and nature of the story 27\n The Nyohaiva tale 28\n The song scheme 35\n\n IV. Raven 37\n Narrator's statements 37\n Outline of song scheme 37\n The Raven story 38\n\n V. Deer 41\n Discussion 41\n Variations in song scheme 42\n Words of songs 42\n The Deer story 42\n\n VI. Coyote 46\n Circumstances of the recording 46\n The tales 46\n A: Dreamed 46\n B: Dreamed 48\n Children's stories: C, D, E 48\n More stories for children: F, G, H 48\n\n VII. Mastamho 50\n The informant 50\n Content of the myth 50\n Schematic outline 51\n Quality of the narrative 52\n Main narrative: Mastamho's instituting 52\n Supplement: Thrasher and Mockingbird\n institute sex life 64\n The lists of manufactured words 67\n\n Appendix I. Mohave Directional Circuits 69\n\n Appendix II. Mohave Names 70\n\n\n ILLUSTRATION\n\n Interpreter and narrators frontispiece, facing v\n\n\n\n\nSEVEN MOHAVE MYTHS\n\nBY\n\nA. L. KROEBER\n\n\n\n\nINTRODUCTION\n\n\nThis paper is an endeavor to make a beginning of payment on a\nscholarly debt long in arrears. Between 1900 and 1910, I spent\nconsiderable time with the Mohave Indians, both in the vicinity of\nNeedles and with visitors from there to the University. Summaries of\nthe data recorded, and some samples of concrete detail, have been\npublished in one place or another, most coherently in two chapters of\nthe Handbook of California Indians in 1925. But I kept deferring\npresentation of the fuller data, in particular of the mythological\nnarratives, many of which run to unusual length. The tales offered\nherewith comprise in bulk about half of the Mohave narrative material\nin my notebooks. This is exclusive of the \"Great Tale\" of\npseudo-historical moving about and fighting of clan-like groups, my\nunfinished recording of which runs to about the length of the seven\ntales presented herewith.[1]\n\n [1] The fragmentary beginning of one of these clan or war\n legends is given in Handbook, pp. 772-775.\n\nIn quality the narratives of the Mohave resemble not only those of the\nother Yuman tribes of the Colorado River, but also, to a considerable\nextent, those of the Shoshonean Indians of southern California. The\ntypical story of the region is not a relatively rapid narrative of\nplot, but a detailed elaboration still further expanded by the\ninclusion of a song series. A myth might be characterized as a web\nloaded with a heavy embroidery of songs which carry an emotional\nstimulus of their own, and at the same time endow the plot with a\npeculiar decorative quality and charge it with a feeling tone which\nrenders of secondary importance the sort of consistency of character,\nmotivation, and action which we expect in a narrative. This is a\nparaphrase of how I expressed myself in regard to Gabrielino mythology\nin 1925. It holds probably even more forcibly for the Mohave. Many of\ntheir tales seem to appeal to them more in the manner of an ornamental\npattern than as a portrayal of a related sequence of events.\nEssentially all Mohave myths are told in an almost ritualized style.\nThey are not, strictly, rituals; but their telling and singing largely\ntake the place of formal rituals in the culture. The songs which\nbelong to the great majority of narratives can be sung with equal\nsuitability for a dance at a festival or victory celebration; for the\nmere pleasure of singing; as an expansion of the spoken tale; or as a\n\"gift\" of lamentation for a dying or dead relative.\n\nThe Mohave validate what happens in their lives by referring it to\ntheir dreams. Success in life, the fortunes of a person or of a\ncareer, are believed to be the result of what one has dreamed. A\nMohave dreams among other things--or perhaps above other things--of\nthe beginnings of the world in the far distant past.\n\nHe dreams of being present at the creation and witnessing its events.\nThereby he participates in them and gets certain knowledges: powers\nfor war, for curing, for success in love or gambling. Such mystically\ndreamed powers are what really count in human life, the Mohave firmly\nbelieved. Over most of native North America the acquisition of power\nby dreams or visions of spirits is the basis of shamanism; and where\nreligion is simple, it is largely constituted of shamanism. The Yuman\ntribes, however, have evolved the special belief that the visions are\nnot of the spirits of now, but of the spirits and great gods of the\nbeginning of the world. This group of tribes in their philosophy\ntranscend time and project their souls back to the origin of things.\nThis act they call dreaming. The basic and most significant dreams are\nnot those of last night or of one's adolescence, but those which one\nhad before birth--while still in the mother's belly, they say. It is\nthese prenatal dreams which the newly born baby and the child may\nforget, but which come back to the growing boy and to the man when he\nhears others singing or telling similar experiences. As they see it,\nthe tribal mythology is thus first learned by personal participation\nin it as an unborn soul. Secondarily, it is strengthened, clarified,\nand perhaps adjusted by what one learns from others. Some old Mohave\nof my acquaintance admitted that they \"also heard\" or learned their\nspecial lore, usually from blood kinsmen, in addition to dreaming it;\nbut all denied having been \"taught.\" The distinction may seem verbal\nto us, but I am sure that it is not verbal to them.\n\nNow and then a person will admit having learned a story from others,\napparently without any sense of inferiority therefor. Mostly, however,\nthe old men claimed to have dreamed what they knew. This was without\nany very evident sense of pride about it--in fact, dreaming was so\ncommon that it would be only what one had dreamed, not the fact of\ndreaming, that could give distinction. I am sure that my informants\nbelieved they had dreamed in the way they said. A people starting out\nwith preconceptions such as these would not be likely to be able to\nexplain matters in terms of what we consider psychological reality. I\nsuspect that many men, as they grow older and perhaps begin to sing\nsong series with their kinsmen, begin also to brood about them in\nperiods of inactivity. Their minds presumably run on the implications\nof the words of the songs, until, under the spell of the tribal\ntheory, they come to believe that they have in their own person seen\nthe events of the far past happen.\n\nAt any rate, informants now and then mention in the midst of their\nmystical narrative, randomly and in the most matter-of-fact way, \"Then\nI saw him doing so and so,\" or \"I was there,\" or \"Then he said to me.\"\n\nThose narratives which the Mohave evidently consider historical, and\nthey are the longest of all, the Great Tales, come unaccompanied by\nsinging. The story of the actual first beginnings of the world seems\nalso to be without songs; and so is the prolix account of the origins\nof culture, of which I give a version herewith under the title of\nMastamho, the culture hero. Matters of \"history\" are in the Mohave\nmind related to matters of war, and are therefore clean and honorable.\nCosmic origins, however, seem to be felt as allied to shamanism and\ndoctoring. Now the doctor can cure, but he can also kill; and there is\nconsequently some reluctance to sing, or even to hear, series of\ndoctoring songs, no doubt because of their associations with illness.\nThe songs of a good many non-shamanistic narratives are danced to when\nthere is a festival or gathering. Each story has its appropriate dance\nstep, as it has its characteristically recognizable songs, and its\nprescribed rattle, struck basket, palm slap, resonating pot, or other\naccompanying beat. There are even one or two kinds of singings,\nnotably Pleiades, for which I could never learn that there was a\nnarrative and the two songs of which are simply sung over and over\nagain for the dancers. The non-shamanistic song series are \"given\naway\" or \"destroyed\" (t\u0161upilyk) at the death of a relative. If he dies\ngradually, they are sung during his last one or two days and nights.\nIf he dies suddenly, they are sung from then until his cremation. This\nis considered equivalent to the destruction of property for the dead.\nBut, as the Mohave say, after a time a man forgets his grief and\nbegins to sing his songs again.\n\nThe songs accompanying any narrative seem to run from about a hundred\nto about four hundred. All the songs of any one series are variations\non a basic theme, which most Mohave can recognize and name on hearing.\nMost of the variations presumably are improvised according to a\npattern style. It seems impossible that hundreds of minute variations\nshould be kept separately fixed in memory. An informant's listing of\nthe localities or stages of his story at which he sings is usually\nfairly consistent from one listing to another. But the number of songs\nthat he says he sings at each stage varies considerably more.\nObviously, if his recollection is uncertain whether he sings three or\nfour songs at a particular point, he is unlikely to carry precise\nminor variations of his melody fixed in his memory.\n\nFor convenient reference, I have followed the plan of putting into a\nsingle paragraph each section of a story which a narrator told as a\nunit until he said that here he sang so many songs about the episode.\nInformants fell of themselves into the habit of thus punctuating the\nnarrative by mentioning the song numbers. These paragraphs I have then\nnumbered consecutively for convenience in reference to episodes; and a\nlist of captions corresponding to the paragraphs has usually been\nadded to serve as an outline of the song scheme and guide to the\nstory.\n\nMost of the tales take a night to tell, or a night and part of the\nmorning, or up to two nights, according to the narrators. If anything,\nthey underestimate the time required, in my experience. It seems\ndoubtful that they would keep an audience through periods as long as\nthis; and I have the impression that many of them had never told their\nwhole myth continuously through from beginning to end. They also found\nit difficult to make clear what sort of occasions prompted the\ntelling. Theoretically, when it is not a matter of a dance or a\nfuneral, a man both narrates and sings, telling an episode and then\nsinging the songs that refer to it, until his audience drops off or\nfalls asleep.\n\nIt remains to characterize the tales themselves and their style.\n\nIf the narratives are long, they almost inevitably show minor\ninconsistencies. The narrator may say that a thing is done four times,\nand then proceed to narrate six variations of it. Contradictions of\nplot may occur through lapses of memory or shifts of the narrator's\ninterest. Sometimes it is difficult to decide whether this has\nhappened, or whether the interpreter or recorder misunderstood. This\nholds for a number of discrepancies in the first tale, that of Cane,\nwhich are noted in detail in the discussion and footnotes. Such\ninconsistencies proved difficult to clear up with informants:\nexplanations had a way of introducing new discrepancies. On the other\nhand, most narrators keep pretty successfully to the main thread of\ntheir plot and proceed in its development in a rather prolix,\nstep-by-step, orderly manner.\n\nMajor inconsistencies are due to shifts in participation or\nidentification of the narrator and hearer with the characters. He who\nseems to have been the hero, turns evil without warning and our\nsympathies are enlisted for a new personage. This is a quality which\nis also notable in southern California Shoshonean myth narratives. I\nsuspect that the Mohave feel less need than we of participating with\ntheir personages, both the story and its setting being so formalized\nand stylized.\n\nWhere fighting is involved, motivation becomes particularly elusive.\nThe main thing seems to be that there should be war and the happenings\nthat go with war. Hence, in place of a definite sense of\nidentification of the teller or hearer with one or the other of the\npersonages, there is often a sense of foreboding or of the\ninevitability of what will happen. This is not confined to the tales\nwhich professedly deal with war, but recurs in the Cane myth, and,\nwith reference to death instead of war, in that of Deer. In the\nlatter, the identification is particularly obscure. Jaguar and\nMountain Lion create a pair of Deer in order to kill them for the\nbenefit of the future Walapai. But a full three-quarters of the story\ntells about the Deer, their thoughts and feelings; so that it is\ndifficult not to feel them as what we would call the \"heroes\" of the\nplot. If so, they are unquestionably tragic heroes.\n\nThe tales are given their great length less by fundamental\ncomplications of plot than by expansion of detail. The most common\nexpansion is geographical. There are long travels. If no events occur\non the journey, many places are nevertheless enumerated, and the\ntraveler's feelings or thoughts at each point, or what he sees growing\nor living there, are expatiated on. The Mohave evidently derive a\nsatisfaction from these mental journeys with their visual recalls or\nimaginings.\n\nIn Raven the physical movement of the whole story exists only in the\nmind. How people will travel and fight is told and sung of, but in the\ntale itself the entire journey is that from the rear to the front of\nthe house in which the two fledgling heroes grow.\n\nAnother method of expansion is more stylistic. What is going to happen\nis discussed first, and then it is told over again as a happening.\nThere are arguments between personages on whether to do this or that;\nwhether to understand an event in one way or in another; or as to what\nis going to happen later.\n\nMost of the tales are given some tie-up with Ha'avulypo in Eldorado\nCanyon and the first god Matavilya and his death there; or with\nMastamho who succeeded him and his Avikwame which we call Dead or\nNewberry Mountain--both north of Mohave valley. These tie-ups seem to\nbe for placement reference: they indicate that the events occurred in\nthe beginning of time. Sometimes an incident of the creation serves as\nthe introduction of a tale; or it may be only alluded to. The heroes\nor personages are preponderantly boys, sometimes even miraculously\nprecocious babies. Then overnight they may have grown up sufficiently\nto get married. These irrationalities or surrealisms of time should\nnot be disconcerting when one remembers that to the Mohave the whole\nbasis of knowledge of myth is due to a projection from the present\ninto the era of first beginnings--is the result of the utter\nobliteration of time on the mythological and spiritual level. Even the\nculture hero Mastamho is sometimes described as merely a boy; so are\nthe future tribes whom he is instructing; at times the informant\nrefers to himself as a watching and listening boy. There is an evident\nfeeling that the eras dealt with are those when everything in the\nworld was fresh and young and formative.\n\nI have put the Cane tale first because it has more plot and less of\nmere prolixity, geographical or otherwise, than the others. Next\nfollow three stories that to the Mohave are concerned with war:\nVinimulye-p\u0101t\u0161e, Nyohaiva, and Raven. After that comes the story of\nDeer, with animal actors; and then some fragments on Coyote, without\nsongs and perhaps unorthodox, secured from a woman. Women are not\nprecluded from dreaming, but on the whole the Mohave seem to have no\ngreat interest in women's dreams. The last is another tale\nunaccompanied by songs, the long one of Mastamho, which is essentially\nan account of the origin of human and tribal culture.\n\n\n\n\nI. CANE\n\n\nTHE NARRATOR\n\nThe story of Cane, Ahta, more properly Ahta-'amalya'e, Long Cane, was\ntold me on three days between April 24 and 27, 1904, with one day of\nintermission, by a middle-aged man named T\u0161iy\u00eare-k-avas\u016bk, or\n\"Bluebird,\" who said he had dreamed the tale, beginning at Avikwame. I\nneglected to write down personal or biographical details about him,\nand dare not trust my memory at this interval.\n\nThis story has more plot interest than the majority of those which the\nMohave profess to dream and sing to. It might be described as a tale\nof adventures on an almost epic scale, and it does not systematically\naccount for the origin or institution of anything, although a bit of\ncosmogony drifts in toward the end.\n\nThe version recorded was told carefully and accurately. There are a\nnumber of internal discrepancies, especially as regards relationship\nof the characters and topography, which are considered in a section\nfollowing the story itself; but the plot is well constructed and\nmaintained.\n\nThe song scheme is also given after the tale. The songs are\naccompanied with a double beat of a stick struck against the bottom of\na Chemehuevi bowl-shaped basket. Cane is not danced to.\n\nThe Cane type of plot recurs in another kind of Mohave singing called\nSatukh\u00f4ta, of which only a brief outline was obtained. The singer of\nSatukh\u00f4ta beats time by striking his palm against his chest.\n\n\nTHE CANE NARRATIVE\n\n\n_A. Kamaiav\u00eata Killed at Avikwame_\n\n1a. All the people at Avikwame had gone out of the house and had sent\nfor (the great snake in the ocean to the south) Kamaiav\u00eata.[1] They\nthought it was he who had killed Matavilya and they wanted to kill\nhim. No one knew this to be so but all believed it. Then when he came\nthey killed him, and his body lay stretched over the earth. When he\nwas dead, I[2] took a piece from his tail, the rattle nearest the\nbody. I took it for good luck. Several tribes dream about this\nkilling: the Yuma, the Maricopa, the Kamia, the Walapai, the\nHalchidhoma, and others down to the mouth of the river.[3]\n\n [1] \"Sky-rattlesnake-great.\" Also Kumaiav\u00eate or Mayavete.\n\n [2] The narrator believes that he has seen and heard what he is\n relating.\n\n [3] The Kamaiav\u00eate incident seems to be mentioned only for the\n purpose of fixing the time and place of the beginning of the\n story. The myth properly begins at this point. Most Mohave\n song-myths begin with an allusion to the death of Matavilya, of\n which the Kamaiav\u00eate story is an after-incident.\n\n\n_B. Two Brothers Go Off_\n\n1b. Now there were two brothers there. They stood east of the house\nand told of it. They did not speak, but sang. They sang of its posts,\nthe rafters, the sand heaped around and over it, and the other parts.\n(4 songs.)\n\n2. Their names were Pukehane, the older, and T\u0161it\u0161uvare, the\nyounger.[4] They went north a short distance, where there was a little\ngravelly place and thorny cactus. The ground-squirrel, hum'ire, lived\nthere. When the two brothers came, it ran away, crying like a boy. It\nhad never seen them before. They stood there and sang about it. (3\nsongs.)\n\n [4] Both names refer to cane. Hip\u016bke is the \"end of the root\" or\n butt. Hip\u016bke-hane is probably the full form. T\u0161it\u0161u-v\u0101re is said\n to refer to the points of the cane. In the text, \u016b and \u0101 have\n been rendered u and a in these two names.\n\n3. Then they went north again a very little distance.[5] There they\nsaw a rat, hamalyk. They did not kill it, but looked at it and sang\nabout it. (2 songs.)\n\n [5] \"About 50 yards,\" not far enough to necessitate a new name\n for the place.\n\n4. Now it was sundown. They struck their fire-flints,[6] made a fire,\nand sat by it. They did not eat anything all night. In the morning\nthey were hungry. One thought that they should kill the rat and eat\nit. His brother said: \"That is good.\" So they killed the rat and ate\nit. They stayed there that day, thinking. The next day, in the\nmorning, Pukehane, the older brother, said: \"We have no place to\nlive.\" T\u0161it\u0161uvare said: \"Yes, that is true. Where can we get wood to\nbuild a house?\" Now Pukehane was intelligent; he was born thus.\nTherefore he made sticks out of his saliva.[7] Thus in one day they\nbuilt a round house. At night they went into it. (3 songs.)\n\n [6] Like wheat, cloth, etc., a Spanish absorption integrated\n into the culture.\n\n [7] Hika, his saliva, important element in magic and\n therapeutics.\n\n5. Now it was three days.[8] In the morning they hunted rats. When\nthey killed a rat, they hung it by its head under their belts.\nPukehane said: \"I do not think this is good.\" Then he took[9] two\nnet-sacks,[10] and they put the rats into them and carried them on\ntheir backs. At sunset they came back to the house. Now two men lived\nat Avikwame, Hatpa-'aqwao\u03b8t\u0161e,[11] their father's older brother, and\nNume-peta.[12] Hatpa-'aqwao\u03b8t\u0161e said: \"I will live with my younger\nbrother's sons (ivitk). I will not live with this man (Nume-peta) who\nis not my relative.\" And he came and lived with them. So they were\nthree. In the morning, the two boys went hunting rats again. As the\nrats were shot, they squeaked. The boys stood and listened and\nlaughed. (1 song.)\n\n [8] One day since leaving Avikwame they had spent in thinking, a\n second in building the house, this is the third.\n\n [9] Created by magic out of nothing, by reaching out.\n\n [10] Mayu, carrying-sacks of net-work such as the Paiute and\n Chemehuevi use.\n\n [11] Hatpa. Pima; aqwa\u03b8-, yellow. The second part of the name is\n not certain.\n\n [12] Or Num\u00ea-t-veta. Nume is the wildcat; nume-ta, the jaguar.\n\n6. When they came back, Pukehane said, \"Some tribes after a time will\ndo like this: let me see how far you can shoot.\" They bet their\narrows. The elder shot far. The younger did not shoot far and lost,\nlost all his arrows. The quiver was empty and he tied it around his\nwaist. He said, \"I will bet the rats that I killed.\" Then he lost all\nhis rats. They came home and he had no arrows and no rats, only his\nbow. Their father's older brother saw them. He said, \"Why do you not\ndo right? This is wrong. Do not do it any more. That is not what I\ncame here for. I came in order that when you go hunting you bring them\nhere and I eat.\" (1 song.)\n\n7a. Hatpa-'aqwao\u03b8t\u0161e said, \"We are three men here. I see you two do\nnot sleep but sit and wake. If three men live in a house everything is\nready for them when they come home to it. But there is no woman here\nand that is why there is no wood and water. If you get a woman she\nwill cook.\" The boys said, \"Yes, we will do that.\" That night Pukehane\nstretched his hand to the southeast toward the Maricopa and got corn\nin it. He got much and laid it in the corner of the house. Then he\nstretched his hand out northeast, toward the Kohoaldja Paiute, and\ntook wheat.[13] Now they had two kinds of food.\n\n [13], [13a] Cf. note 6.\n\n\n_C. The Brothers Get Wives_\n\n7b. In the morning the two boys went west. There was a man who had a\ndaughter T\u0161ese'ilye;[14] her they wanted to get. As they went west\nthey saw a bird hanging in a tree in a cage of red and white woven\ncloth.[13a] The bird was hwet\u0161e-hwet\u0161e.[15] \"Look, that girl has a\nbird,\" they said. (1 song.)\n\n [14] My notes, after a correction, say that she was T\u0161ese'ilye's\n daughter; but the correction may be in error, since later the\n woman is said to have been T\u0161ese'ilye, daughter of Sun. Cf.\n notes 35, 38, 52, 54, 58, 60, 63, 68, 75, 78, 83, 87 on the\n confused relationships and names of certain characters.\n\n [15] A yellow bird.\n\n8. When they reached the house, Pukehane did not take the bird with\nhis hand, but caused the cage (_sic_--the bird?) to be outside the\ndoor. The bird was singing: the woman was inside; she came out, saw it\nin front of the door, and said: \"What sort of people are you who have\ncome? That bird belongs to me; do you not know that? It watches\neverything I have when I go out to gather seeds.\" The two boys stood\nand laughed, the older east of the door, the younger west of it.[16]\nThe woman went back into the house, put on a (pretty) dress, and beads\naround her neck. She took a white peeled willow stick, qara'asap, to\nsweep the dress under her thighs so as not to crumple it when she sat\ndown.[17] Tied to the top of her dress she had two bags of paint\n(k\u00f4mkuv\u012b), one black, one red. When she came to the two boys standing\noutside the door she did not go to the older, she went to the younger:\nshe liked T\u0161it\u0161uvare. Pukehane said, \"She is mine.\" His younger\nbrother said, \"No, if she were yours she would come to you.\" The older\nsaid, \"She is mine.\" The woman said nothing. The older embraced her.\nThe younger said, \"Do not embrace her. She belongs to me.\" He embraced\nher too and they both held her and pulled. Pukehane became tired. He\nstood aside. \"You are the better; take her,\" he said. So now they had\none woman: T\u0161it\u0161uvare had her. (1 song.)\n\n [16] The door was sohly\u00eape, woven of willow inner-bark.\n\n [17] A piece of coquetry or swank, rather surprising in a\n culture so meager in its material aspects.\n\n9. They started to go home from there: Pukehane wanted to. They had\nfar to go, too far for one day. So they slept in the desert where no\none lived. T\u0161it\u0161uvare made a bed. Pukehane said, \"My brother, when you\nmarry, both of us sleep with the woman.[18] That is what you said.\"\nT\u0161it\u0161uvare had not said that: Pukehane only wished it; and T\u0161it\u0161uvare\ndid not let him. Then in the morning Pukehane said, \"Let us go, my\nsister-in-law.\"[19] (1 song.)\n\n [18] \"You at the vagina, I at the anus.\" While the younger slept\n with her, the older sat up, had an erection, tried to clamp it\n under his thigh and sit on it, could not.\n\n [19] Huny\u012bk. The term denotes any female affinal of a man\n (except his wife's sister) irrespective of generation, and all\n male or female affinals of a woman (except her sister's\n husband).\n\n10. They started. At noon, when they came to the house, the woman was\nashamed, because it was the first time she was married.\nHatpa-'aqwao\u03b8t\u0161e said, \"I want to see my younger brother's\ndaughter-in-law.\" She did not look up: she had long hair--down to her\nhips--behind which she hid her face. The old man took her by the hand,\nled her inside, and took her around the house. He wanted her to grind\ncorn. Now the three men felt glad, when they saw her grinding corn.\nThey looked to see how she worked; all of them smiled. \"See how\nbeautiful she looks,\" they said. She was clean and wore beads around\nher neck and on her ears and wrists, and a dress of willow bark, and\nwas painted. (1 song.)\n\n11a. In the morning she was going to make mush of the corn she had\nground. The two brothers were still in the house. The old man was\noutside: he wanted to help her cook. He poured the corn into the pot\nand she stirred it and put in salt.[20] When there was enough, she\nboiled it, gave some to the old man, put some in a dish for the two\nboys, and took it inside to them. Then the three ate together; the old\nman sat outside. When the sun set they built a fire in the house near\nthe door. When it was dark the house was warm and they stayed there.\nThe two brothers did not say anything. Their father's older brother\nspoke again. He said, \"This is one woman. If you get another, it will\nbe well. Go east and take Sun's daughter.\" That is what the old man\nsaid.\n\n [20] An informal domestic scene, such as could still be seen\n forty years ago. The cooking is in front of the house: the\n ground corn is boiled; the old man stands by and assists; eating\n is in or outdoors, men and women together or apart.\n\n11b. In the morning the two boys went east. When the sun was halfway\nup they heard a cock[21] making a loud noise, telling the time. (2\nsongs.)\n\n [21] Kwaluyauve. Cf. the flint, wheat, cloth, etc. The cage,\n however, is native: all the river tribes kept bird pets in stick\n cages. In 86, however, the woman's bird is a masohwat.\n\n12a. Very soon, after four or five steps, they saw a cage hanging,\nSun's daughter's cage, with red and blue cloth tied to it for\nornament: it was hanging high. The two boys came to it, took the cock\nout of his cage, and put him by the door. He crowed and the woman\nheard him. She said, \"What sort of men are you? Do you not know\nanything? That cock belongs to me. He takes care of me and stays with\nme always. You have spoiled him.\" She went back into the house, put on\nher dress and her beads, and came out. T\u0161it\u0161uvare embraced her. His\nolder brother said, \"She belongs to me.\" \"No, she is not yours. She is\nmine,\" said the younger. \"No, she is mine,\" said the older. The older\nwas unable to hold her. \"Well, she is yours,\" he said. Now the younger\nhad two wives.\n\n12b. They started to go. The woman looked back and saw her house. She\nsaid, \"I thought my house was (already) far away, but it is only a\nlittle distance.\" She stopped and urinated. \"Wait and stand, while I\ntell of my home.\" She meant that now she was going with them and would\nlive with them and would not go to her house any more. (2 songs, about\nher house.)\n\n13. They went on again. Now all the stars had been made,[22] but the\ntwo boys were wise, had dreamed, and knew all. They said, \"We will\ntell about the stars; of mountain sheep (Orion), and of Hat\u0161a (the\nPleiades).\" (2 songs, about the constellations.)\n\n [22] The creation is recent in all these tales. Night comes on\n as they travel, apparently; but they arrive in the afternoon!\n\n14. In the afternoon they came home. The (new) woman sat down outside\nat the southeast corner of the house. She was ashamed, and did not go\nindoors with them. She had long hair, down to her thighs; she did not\nsay anything. The old man was ready for her to grind: he had a metate\nprepared inside. Now he came out, took her hand, and led her indoors.\nThen she ground corn. As she ground, blood flowed on her thigh. They\nsaid, \"Look at her, she is menstruating: the blood makes a streak on\nher thigh.\"[23] (1 song.)\n\n [23] More Mohave--both the fact of the mention when nothing\n hinges on it, and the fact that the woman goes on preparing food\n for them.\n\n15. Now there were two women to work, and it did not take them long to\ngrind enough for mush. One of them built a fire and put a pot on it; the\nold man came out to help them. When the water boiled, the old man poured\nthe corn into it and one of the women stirred. She put in salt and\ntasted it; there was not enough, and she put in more until it was good.\nNow she gave the old man some. She put some in a large dish and took it\nin to the two boys. They ate together, the two women and the two boys.\nAt night they all lay down indoors. The old man thought, \"It is not\nright: one of them has two wives. They are two brothers but one has no\nwife.\" He said, \"You are two brothers, but the older has no wife. He\nmust have a wife too. In the morning go north and get one for yourself\nalso. Kukho-metinya's[24] daughter is the one that I want you to find.\"\nIn the morning the two boys went north. Then Kukho(-metinya)[24a] met\nthem, flying in the air. They said, \"The bird is intelligent: he flies\nto meet us.\" (2 songs.)\n\n [24], [24a], [24b] Kukho is the yellowhammer or red-shafted\n flicker. Kukho-metinya is the girl's father and flies to meet\n the young man; and the girl keeps a kukho in a cage.\n\n16. When they came there, there was a bird in a cage. It was a\nkukho.[24b] They took it out with their hands and set it by the door.\nThe woman was inside, heard it, came out, and saw the bird. She said,\n\"Where are you two from? You are foolish. Do you know that that is my\nbird in the cage? Why do you take it out?\" They stood and laughed. She\nwent inside again, put on her dress and her beads, and came out. She\nwent to the older one and he embraced her. The younger wanted to come\nto her also, and said, \"She is mine.\" But Pukehane said, \"No, she is\nnot yours, she is mine.\" Then T\u0161it\u0161uvare said, \"Well, she is yours.\"\nHe let him have her, because he had two already. Then they started\nhome. (1 song.)\n\n17a. When they came to the house the old man took her by the hand, led\nher inside, and wanted her to grind corn. Now there were three women\ngrinding and it did not take long. The old man helped them cook. They\ngave him some, and the three women and the two brothers ate together.\nThe sun set, it became dark, they built a fire in the house. The two\nbrothers did not speak: the old man was thinking again. He said, \"Now\nyou two brothers each have a wife.\" Pukehane had his bed in the\nsoutheast corner of the house; T\u0161it\u0161uvare, at the southwest; the old\nman lay in the center of the house. He said, \"T\u0161it\u0161uvare, you have two\nwives; Pukehane, you have only one. I think it will be best for you to\nget another. If you each have two it will be well. If one of you has\ntwo and the other only one, it will not be right. I want you to go\nsouth to get one. Get Tankusahwire's[25] daughter.\" That is what he\nsaid that night.\n\n [25] This is again a bird.\n\n17b. In the morning they went south. They saw a hotokoro bird in a\ncage. The cage was woven of red and blue string. They had not come\nthere yet: as they were going they saw it. (1 song.)\n\n18a. When they arrived, they took the bird in their hand, set it at\nthe door, it walked about there. The woman heard it and came out. She\nsaid, \"That bird is mine. It takes care of me. It lives with me\nalways. You know why you have done that!\" It was as if she were angry.\nShe was not angry but she said that. She went back into the house to\nput on her dress. She put it on, and beads on her neck and ears and\nwrists. T\u0161it\u0161uvare, the younger, saw her come out but did not go to\nher. He let his older brother embrace her. He said nothing. He\nthought, \"It is well.\" Then they went back north. They came home the\nsame day. The three women were grinding corn. The new one did not go\ninside: she was ashamed and sat outside. The old man took her in. He\ngave her a metate and the four of them ground. When they had finished\nthey made mush: the old man helped them: he wanted to taste if there\nwas enough salt. He said, \"If there is not enough, put in more. If it\nis right, set it off the fire.\" Then they gave him some. They put more\nin a large dish and took it inside. All the women and the two young\nmen ate together. At sunset they built a fire inside. Two women went\nto the east side of the house, two to the west. The two men were lying\nin the corners shading their eyes with their hands (\u03b4ok\u014duk). The old\nman lay in the center of the house. He got up, thought, and said,\n\"There is another thing good to have: it is cane. When you play on it\nthe sound goes as far as the sky and everyone can hear it.\" He said\nthat in the night.\n\n\n_D. Quarrel over Cane: Elder Kills Younger_\n\n18b. In the morning the two brothers went west, far west. There were\nno clouds but there was lightning and it thundered. T\u0161it\u0161uvare said,\n\"Do you hear that? I think that is dangerous.\" Pukehane said, \"Well, I\ndo not care. Perhaps it will go well, perhaps it will go wrong. We\nwill go anyway: it does not matter where we die. We do not know. Do\nnot mind: if we both die in this land it will be well.\" (1 song.)\n\n19. They went on west. They climbed up a mesa.[26] They stood and\nlooked down. Then they saw cane. T\u0161it\u0161uvare was glad to get it.\nPukehane said, \"Do not go yet! Wait! Good ones do not grow everywhere:\nthey grow in only one place. Wait until we tell about them. I will\ntell about the roots (butts?), the large roots that they have.\" The\nyounger brother stood and listened to what the older one said about\nthe cane roots. (1 song.)\n\n [26] River terrace of gravel.\n\n20. They went down to the cane. There was a cane to the east: Pukehane\nput his hand on it. There was a cane at the west: his younger brother\nput his hand on that. The younger one said, \"I do not want the top.\"\nHe cut the top off and gave it to his older brother: he wanted the\nbottom part where it is large. Pukehane said, \"A little boy like you\ntakes a little piece from the top.\" T\u0161it\u0161uvare said, \"Don't you know\nwhen there are two brothers the younger wants the most of everything?\nI want the large one, you take the top.\" Pukehane said, \"Very well. It\nis good.\" T\u0161it\u0161uvare said, \"If you had not given me the bottom but had\nleft me the top, I should have cried, because the younger always wants\nmost and if he does not get it he cries. You thought I would cry.\nWell, my brother, I feel happy.\" T\u0161it\u0161uvare wanted to break the cane\nwith his hands. Pukehane said, \"Wait! You are able to break it with\nyour hands, but do not do so. We have both dreamed well. We have no\nknife here but I can get a knife to cut it with.\" (1 song.)\n\n21. He did not make a knife. He put his hand out to the west and had a\nknife in it. The younger asked, \"How many joints shall we cut?\"\n\"Three,\" said Pukehane. (2 songs.)\n\n22. Then Pukehane cut the cane at the butt. He was holding the top\nend, his younger brother the bottom end, but Pukehane wanted that.\nT\u0161it\u0161uvare said, \"No, you said you would let me have it!\" \"No,\" the\nelder said. They did not break it: both of them held on. T\u0161it\u0161uvare\ndid not want the top; Pukehane wanted to take it all: but his younger\nbrother held fast, and he could not take it away from him. Pukehane\nwas larger and knocked his little brother down, but T\u0161it\u0161uvare held\non: he did not let go, he held tight. Then Pukehane put his foot on\nhis brother's belly: still he held on: He nearly died, but he kept his\nhold. When Pukehane saw that his younger brother was nearly killed, he\nstopped. He took hold of him and made him stand up. \"Well, my younger\nbrother, I will let you have it,\" he said. The older was a doctor: he\nhad dreamed. He thought, \"Well, I will let him have it, and after a\nwhile I will kill him.\" T\u0161it\u0161uvare said, \"How must we use them, long\nor short?\" Pukehane told him, \"The Yuma make them long, of four or\nfive joints, with a hole right through them. We do not do that: we use\nthree joints.\" (2 songs.)\n\n23. Then they went back and came home. They laid the cane on the\nground. They told how they had brought it. (1 song.)\n\n24. When the two boys sat down, the women had wheat bread[27] ready\nand gave it to them. They began to eat outside. The old man came out\nfrom the house and saw the two boys about to eat the bread. They had\nnot swallowed it yet: their mouths were full. The old man said, \"Did I\nnot tell you that that was dangerous? I said not to eat anything with\nsalt in it[28] until you have washed yourselves.\" They spat it out.\nWhen it was nearly sunset they built a fire and all went into the\nhouse. That night the younger one became sick: he had the nightmare\nand talked to himself.[29] Before it became day, Pukehane started to\ngo outdoors. He could make people go to sleep with \u03b8av\u00f4\u03b8apanye. He\nheld it in his hand and struck a house post. So they all went to\nsleep: his younger brother too. Then Pukehane went outside, took the\ncane, and decorated it with his saliva.[30] In the morning he said,\n\"Younger brother, why do you not get up? Do not sleep: a common man is\nalways doing that. You are likely to get sick. Get up and help me.\"\nThe younger sat up. Pukehane had already finished painting his cane.\nT\u0161it\u0161uvare came out and wanted to paint his. He did paint it: but when\nhe held it out to look at, there was no paint on it: it looked dark\n(unpainted) to him. He said, \"I thought I had painted it well. I think\nI shall die.\" He threw the cane away to the north, went indoors, and\nlay down. Then Pukehane sent for people to come for his brother who\nwas about to die; he sent for Nume-peta at Avikwame. When a man will\ndie they send word of it about and begin to sing. (1 song.)\n\n [27] Mo\u03b4\u012blya, baked in the hot sand.\n\n [28] Salt is one of the most frequent Mohave taboos.\n\n [29] Nyave\u03b4\u012bt\u0161 it\u0161\u00f4uk, ghost ill. The victim is in pain, like\n crazy, thinks he is talking with someone, keeps on talking.\n\n [30] Instead of marking it with fire. It is not clear whether\n the paint consisted of his saliva, or whether he used spittle to\n moisten his pigment.\n\n25. The two brothers had birds in cages. The younger had five kinds:\npari\u03b8i (shrike), sakwa\u03b8a'\u0101lya (magpie), a\u03b8ikwa (woodpecker), at\u0161y\u00f4ra,\n\u03b8iny\u00eare (sparrowhawk). Pukehane took one of them, peeled the skin off\nits head, and let it go. One he skinned on the back, one on the belly,\none over the ribs, and one under the eyes. He threw the pieces of skin\naway, and let the birds loose. They flew up and fell down again. The\nsick man said, \"I think I shall die: I never saw that before: my birds\nlook different.\" (1 song.)\n\n26. When the sun was halfway up, Nume-peta arrived with his people.\nThey crowded around the sick man and began to cry. Nume-peta said,\n\"After awhile, people will always do that; they will burn them too.\nNow, two men go get wood: get timahut\u0161i.\"[31] (1 song.)\n\n [31] It grows in the mountains; the interpreter did not know it.\n\n27. Pukehane had made his younger brother sick. Therefore he did not\nstay by him but by Nume-peta. T\u0161it\u0161uvare said, \"Move me a little so\nthat I can tell of all my bones before I die.\" (1 song.)\n\n28. The two men got wood. When they brought it, Pukehane and Nume-peta\nwere thinking what they wanted to be in the future: they wanted to\nteach the Chemehuevi, Yavapai, Walapai how to do. The sick man was not\ndead yet. Then they took his rib out to use for a skin-dressing tool.\nThey took his kneecap for a shinny ball. They took his shinbone, cut\noff each end, and used it to juggle up and catch on the back of the\nhand.[32] They took these bones out of his body and so killed him.\nThen they went to Avikwame, Pukehane taking his own two wives with\nhim.[33] T\u0161it\u0161uvare's wives and Hatpa-'aqwao\u03b8t\u0161e stayed, stood, cried,\nand sang. When it was dark the old man took a knife and cut the two\nwomen's long hair, and his own. One of the women was pregnant. (1\nsong.)\n\n [32] \"The Walapai and other tribes play much with bones like\n this.\"--But, like the Mohave, not with human bones, except in\n myth or fancy.\n\n [33] They did not burn the body.\n\n\n_E. Birth of the Hero_\n\n29. They cried all night. In the morning--they had not thrown their\nfood away, and had corn and beans--they ate. Then Sun's daughter went\nback to her home; the other woman (T\u0161ese'ilye) and the old man were\nstill in the house. In the afternoon the woman said, \"I am going to\nhave a child. I have a pain on each side of my belly.\" Then the old\nman said, \"Yes, that is the way.\" At night the child had not been born\nyet, but it sang. They heard it talking and singing inside. They said,\n\"He is singing. We hear it.\" (1 song.)\n\n30. The old man said, \"That sort of a boy will be somebody; he will be\na shaman. When he is a man, he will make me be like a young man again.\nI am glad.\" Then the boy said from inside, \"Too many people are\npassing by the house. I am going to make rain so that no one will come\nby while I am being born: I want no one to know or hear or see it. I\ndo not want people to know when I emerge.\" (1 song.)\n\n31. The woman could not sit still from her pain. She crawled around\ninto the corner of the house, and outdoors. Then the boy said, \"Sit\nstill. I want to emerge.\" He did not know where to come out, at the\nmouth or anus or ribs. He said, \"Sit still. Keep your legs still, so\nthat I can come out; do not move them!\" The woman said, \"Old man, do\nyou hear what the boy in me says?\" The old man said, \"That sort of a\nboy is wise. He will be a shaman.\" When it became day the boy came\nout. They made hot sand to lay him on and covered him with hot sand up\nto his neck. (1 song.)\n\n32. The night the boy was born it rained. (Far in the north) Nume-peta\nthought, \"I believe that child has been born and has made the rain. If\none of you goes there today, you will see the child.\" A man went: he\nsaw the child sitting in the door. Hatpa-'aqwao\u03b8t\u0161e asked him, \"What\ndo you want?\" The man said, \"Nume-peta sent me to see this child.\"\nHatpa-'aqwao\u03b8t\u0161e said, \"Yes, it was born this morning.\" So the man\nwent back and told Nume-peta. Nume-peta said, \"Did I not know it? The\nchild is wise and will be a doctor. It made rain so that no one would\nknow it was being born; but I knew it, for I am a doctor too.\" Then\nNume-peta took his people and Pukehane, and they all came to see the\nchild. They said, \"We will look at it. If it is a boy, we will kill\nhim, because he will be a doctor and will kill us; when he is grown he\nwill make us sick. But if it is a girl, we will not kill her. It will\nbe well: she will work and get water. A girl will do that, but a boy\nwill not do that: he will kill us.\" Now they all stood at the door\nlooking at the child. Hatpa-'aqwao\u03b8t\u0161e hid the child's penis, drawing\nit back to the anus. Then they all said, \"No, it is not a boy, it is a\ngirl. If it were a boy we would kill it, but it is a girl.\" So they\nall went back. (1 song.)\n\n33. Then the woman suckled the child and sang. They had made them\nthink that the child was a girl. It was a boy but they would not let\nthem know it. (1 song.)\n\n\n_F. Shinny Game with Father's Foes_\n\n34. The child grew fast. In four, five, six days it smiled and\nlaughed. In a year it was as high as that (gesture), and walked around\nand played. Now Nume-peta and Pukehane came again with all their\npeople. They played shinny with the dead man's kneecap. Then the\nchild, dressed as a girl, went out to watch, not knowing those bones.\nSome of them gave him a bone to make a doll of, for he wore a dress\nand looked like a girl. Every day he went to play where these people\nplayed, and at sunset came back to his house. So it was three nights:\nthe next night it would be four. Then his mother told him, \"That doll,\nthe bone you play with, is from your father. Your father traveled to\nbe married. And he traveled to get cane, he and his older brother. The\nyounger was wise: he was superior to the older; but the older was a\ngreat doctor. He made his younger brother sicken and die. That bone is\nfrom your father, and so is the bone they play shinny with.\" (2\nsongs.)\n\n35. Then the apparent little girl said, \"I did not know that. If I had\nknown that it was the bone of my kin I should not have played with\nit.\" So he said and cried. He cried all night and never suckled. In\nthe morning when the sun was up he went under the shade; he was tired\nfrom crying, lay down and slept a little. Then he dreamed. The insect\n\u03b8ono\u03b8akwe'atai[34] sat on his lip while he slept and said, \"All of\nthem play with those bones. They think it is amusing but it is a bad\nthing. They are not the bones of an animal. If they were animal bones\nit would be well, but they are your father's bones.\" When the boy\ndreamed that he sat up. He went back into the house. That night he\nwanted to send his mother home: he did not want her to live there any\nlonger.[35] He told her, \"Go west.[36] These people here are my\nrelatives but they do not treat me right. They said they would kill\nme. I will stay here. The old man, my (father's) uncle, will stay\nhere too. He is wise: he saved me or I should have been dead long ago.\nI want him to stay: he can beg around the houses and get something to\neat and water to drink. He can live in that way and be well; but I\nwant you to go west.\" The woman took a little round dish[37] and put\nglowing coals into it. So she lit her way, to know where to go.[38]\nThen she went off westward, traveling by that light. When she was gone\nthe boy thought about her. He thought, \"Why have I sent my mother away\nlike a bird? A bird's nest is on the desert; it sleeps on the desert,\nwhere no one lives.\" Then he was sorry for her and cried. (2 songs.)\n\n [34] An insect that lives in trees, does not fly, and looks like\n halt\u00f4\u03b8a.\n\n [35] \"T\u0161ese'ilye was her name\"--her father's, ante. About this\n confusion, see note 58. Another confusion is that in 29 it is\n Sun's daughter (wife no. 2) who goes away and T\u0161ese'ilye who\n gives birth to the hero, as confirmed by his now sending her\n home west; whereas in 82b, 86, 87, he travels east to rejoin his\n mother, and in 90 her father is Sun.\n\n [36] Where she had come from, if she is T\u0161ese'ilye (or\n T\u0161ese'ilye's daughter) and not Sun's daughter.\n\n [37] Kwa\u03b8ki-mareko, almost as deep as a pot.\n\n [38] Travel by firebrand is a Yuman habit. Rio de los Tizones\n was the first European name given the Colorado.\n\n36. That night when there were only the two of them there, the boy\ntold the old man, \"I am going to leave you. You stay here. Listen to\nwhat I will do.\" He thought he would do something to the people that\nplayed with his father's bones, but he did not yet know what. Then the\nold man Hatpa-'aqwao\u03b8t\u0161e said, \"It is well. You will die somewhere and\nI will cry for you here. That will be all. I can live. I am not very\nold yet. I can go about begging for food. I will come to people's\nhouses and they will give me something to eat, for they will know me\nand that I am poor and hungry. I shall live like that staying on\nhere.\" Then in the morning they all came there to play ball again.\nThey had short shinny sticks, nearly straight, not long and\ncurved.[39] When the boy saw them, he went outdoors, took earth and\nrubbed it on himself, so that no one would see him, or know him; for\nhe wanted to take away their ball. So he turned himself into a\nhalye'anek\u012bt\u0161e lizard.[40] Now they played. They came near him: he was\nlying by the side of the playing field: no one knew it. Now they\nplayed toward the south and back again, four times, and one side won.\nThen the boy seized the ball: no one saw him take it: no one knew he\nhad it. He went back to his house. Now he wanted to throw it, but did\nnot throw it yet: he wanted to know in which direction to throw\nit.[41] First he wanted to throw it north, but did not. Then he was\ngoing to throw it south, then west, then east. He kept it in his hand\nand stood there. (1 song.)\n\n [39] Of bone? The ordinary Mohave shinny stick is a yard long\n and definitely bent at the end.\n\n [40] The tip of its tail is blue: cf. note 95.\n\n [41] Typical hesitation of Mohave narrative.\n\n37. When he had told (kanavk) of the far heavens (amaiy\u00eait\u0161e) four\ntimes, still holding the ball, he struck the ball with a stick and it\nflew west like a meteor (kway\u016b). It fell in the mountains and broke\nthem and killed the people who lived on them: it killed them all. The\nboy stood and heard. He thought, \"No one is there now: they are all\nkilled!\" Nume-peta and Pukehane said, \"That boy! I knew he would do\nit: he has killed all those people. He will kill us too. You shall\nsee: he will do that.\" The boy did not hear them, but he knew (what\nthey said). He was glad and laughed and shouted and ran. He ran north\nto Avi-kwutap\u0101rva: There he stood. (2 songs.)\n\n\n_G. Journey South to Sea_\n\n38. When he stood there at the river he thought how to cross it. He\nsaid, \"I thought I was a man who knew everything, who had dreamed\nwell.\" Then he piled up sand, four heaps, so high. He began, at the\nnearer end, to level them with his foot. Then the river was full of\nsand all the way across, enough to walk on. So he crossed and stood on\nthe other side, the east side of the river. He thought which way to\ngo, whether east or south. Then he thought, \"Well, I will follow this\ntrail south.\" (1 song.)\n\n39. He went downriver to I\u03b4\u00f4-kuva'ire,[42] did not stop there, but\nwent on to Aht\u0161ye-'iks\u0101mta and Qara'\u00earve. There it was sunset and he\nslept in the thick willows and cottonwoods by the river bank: it was a\ngood place to sleep, with much brush. Many birds were in the trees:\nearly in the morning they all awoke and made much noise. Then he could\nnot sleep well: he tried to but could not. So he sat up and listened\nto the birds calling. Tinyama-hwarehware[43] was sitting on a tree\nsinging loudly. When a boy sleeps somewhere alone he is lonesome and\nafraid; so this boy was afraid and could not sleep. Then he said to\nthe birds and the insects, \"You make too much noise. I cannot sleep.\nBe quiet!\" So they were quiet and he slept again. (2 songs.)\n\n [42] I\u03b4o-kuva'ire is upstream from Fort Mohave.\n\n [43] An insect \"like a butterfly,\" with wings and a long belly.\n\n40. After he had slept he got up and went south. Then he came to the\nhill Selye'aya-kum\u012bt\u0161e.[44] (1 song.)\n\n [44] East of Fort Mohave.\n\n41. He went on south to an overflow lagoon, Hanyo-kumas\u03b8eve.[45] From\nthere he went south a little distance to where the aht\u0161ye grass was\nhigh. There a rattlesnake stuck up its head and shook its rattle\nnoisily. When he saw the snake he was frightened: he had never seen\none before. He nearly died from fear: he stood unable to move. (2\nsongs.)\n\n [45] A little east of where the wagon road (of 1904) crosses the\n irrigating canal.\n\n42. Then he made the rattlesnake lie still without shaking its tail,\nmaking no sound, and not biting. He kicked it and threw it with his\nfeet, four or five times. Then he picked it up, and used it for a\nbelt, and put it around his neck and into his mouth. So he played with\nit, and the rattlesnake died and he threw it away. He said, \"I am not\nafraid of you. If you were dangerous to me you would bite and kill me,\nbut you are not dangerous and so it is you will not bite me.\"[46] He\nleft the snake lying there, and went south, to Amai-nye-qotarse, did\nnot stop there, and went on south to Kamahn\u016blye. Two men were hunting\nthere. When they killed a deer they did not cook it but ate it raw: He\nsaw their red mouths and was afraid of them. He saw that they were\nwildcats (nume). (5 songs.)\n\n [46] An unusually direct reaction on the wish-fulfillment level.\n\n43. The two wildcats went off east and he went on south. He came to\nAha-kuminye. A horsefly (hoane) lived there at the edge of the mesa in\na cavity. It came to him, lit on his back and shoulders, and flew off\nagain. Then the boy thought, \"It is intelligent like a man. It knows\nsomething. When it sees me it comes to meet me.\" (1 song.)\n\n44. The horsefly flew away and did not come back. Then the boy said,\n\"That is not a man. If it were a man he would come back to talk to me.\nI will go on.\" Then he went on south to Hot\u016brveve. There were astake\ntrees there on the mesa: there he saw that a hummingbird (nyenyene)\nhad its nest. (1 song.)\n\n45. He went on south to Sampulya-kwuvare. There he told the name of\nthat place. (1 song.)\n\n46. He went on south to At\u0161q\u0101qa. There he followed the (Sacramento)\nwash up eastward, away from the river. The day was bright and there\nwere no clouds. Then he told about clouds, for he wanted the air fresh\nand the day cooler because it was too hot to walk. He did not stop but\nkept on going talking of that. (1 song.)\n\n47. As he went on, soon there were clouds all over the sky. He came to\nHanyikoit\u0161-kwamve, crossed the wash, and went southward toward the\nmountain Akokehum\u012b. Then he came to Avi-ahnalya (Gourd Mountain). (1\nsong.)\n\n48. He went on south but not very far. He had not yet come to\nAvi-a'\u012bsa (\"screw-mesquite mountain\"), but stood and told of his going\nthere. (1 song.)\n\n49. He went on south and reached Akokehum\u012b. There he saw a spring: a\nsingle screw mesquite grew there. He said, \"I think this is my food: I\nwill eat it. There is water here too; so I shall be alive. I was lucky\nto find this spring and this tree.\" He stood by the tree and sang. (5\nsongs.)\n\n50. Then he pulled the mesquite-screws off the tree and ate them.\nWhen he had eaten, he drank, and went on. He went south to\nAhwa\u1e6da-kwim\u0101t\u0161e.[47] There used to be people who danced there, who\nhad turned to stone. At first they were men, but now they were many\nrocks standing up; and the boy saw that. (2 songs.)\n\n [47] North of Bill Williams Fork; also now called Williams\n River.\n\n51. He stood there awhile, then went on south. He came to Ama\u1e6da-kuhulto\u1e6dve.\nThere there grew wild grapes (ahto\u1e6da) on the ground: they were ripe and\nhe picked them and held them in his hand and played with them. He did\nnot eat them. (2 songs.)\n\n52. He threw them away and went on south. He came to Hakut\u0161yepa, Bill\nWilliams Fork: he followed that creek up east. Then he met a badger\n(mahwa). It smiled when it met him. He did not try to catch it and\nthe badger ran off. He paid no attention, but followed the creek up\neast. He went on and on and came to Aha-ly-mot\u0101\u1e6de. There were sand and\nmountains and caves there, and he told about them. (1 song.)\n\n53. He stayed there awhile and played. Then he followed a trail south\nand came to Avi-su'ukwilye, a sandhill. There he stood on a mesa.\nOh\u016bt\u0161ye, coyote-grass, grew there. He saw a jack rabbit eating that.\nHe thought, \"Its body does not look like a man's, but it feels when it\ngets hungry, and it eats. I thought it knew nothing, but it does know\nsomething: it knows that that is good to eat.\" (1 song.)\n\n54. Then he followed along the sand ridge, keeping on it, going south.\nFar away he saw high mountains: they looked as if they were near, but\nthey were far. They were called Avi-melyehw\u00eake: he was going there: he\narrived when it was nearly sunset. (3 songs.)\n\n55. There he slept. It was (Western) Yavapai country. In the morning\nhe did not want to go farther south. He turned northward and came to\nAvi-hupo. (2 songs.)\n\n56. From there he went on north to near the river, to\nSelye'aya-'ita.[48] There he stood, wanting to cross the river to the\nwestern side, to Kuvukw\u012blye. (1 song.)\n\n [48] There are two Selye'aya-'ita. This is the farther one, well\n south of Mohave territory.\n\n57. Then he did as he had done before. He made four piles of sand and\nleveled them into one ridge with his feet and made the river dry\nenough so that he could walk across, and came to the west side of the\nriver. Now he was at Kuvukw\u012blye. He said, \"I can stand here and tell\nthe names of the mountains.\" (3 songs.)\n\n58. He turned south again and came to Aha-kumi\u03b8e where is a spring. He\nthought no one had seen it before. \"I found this. No one knew of it.\"\nPeople had seen the spring, but he thought not. (1 song.)\n\n59. He went south to Ama\u1e6da-hiya, \"earth-mouth.\" There there was a hole\nor crack in the ground, red like blood. He saw it and thought, \"How\ndid this come to be?\" He walked around it looking in, and stooped over\nit. (1 song.)\n\n60. He went and came to T\u00f4ske. There he stood and told the name of\nthat place.[49] (1 song.)\n\n [49] He is near Yuma land now.\n\n61. Going south again he came to a low mesa, to a place called\nYelak-\u012bmi, \"goosefoot.\" (1 song.)\n\n62. Going on he came near the Yuma country. He stood on the mesa,\nlooked down on the ground for planting, and saw much cane. He thought,\n\"How did the cane come to be here? I did not think it grew here. I\nwill go down to see it.\" (2 songs.)\n\n63. He went down to where the cane grew, broke off a piece as long as\na flute, and played with it. He came (abreast of) Enpe\u03b8o'auve, the\nCocopa Mountains, south of Yuma. He kept along the edge of the river,\ngoing fast, running, walking, and keeping on. (1 song.)\n\n64. He went on until he came to the sea (the Gulf of California). The\nwaves were high. When they came up on the land and went back, there\nwere holes and some of the water did not run back, but stayed in the\nholes and made ponds. A crane (ny\u0101qwe) was there. He said, \"That is an\neagle (asp\u0101): it surely looks just like an eagle.\" (3 songs.)\n\n65. The bird flew off eastward. He said, \"That bird is afraid of me:\nit flew away.\" He walked along the sea to the east. As the waves came\nand went they left shells there: hanye, aht\u0161\u012blye, aha-nye-amokye,\ntam\u0101\u03b8e, ah\u0101spane, and two other kinds used by doctors.[50] He knew\nthat these shells were good to wear. No one had told him, but he knew.\nHe took them in his hand and played with them. (2 songs.)\n\n [50] For which reason the narrator did not like to name them.\n Perhaps they are used in poisoning. Hanye are small clamshells\n cut into shape of a frog (hanye) and worn as a gorget.\n\n66. Then he threw the shells away and kept going east. He looked back\nto the west and saw ducks, heard them making a noise. He thought,\n\"What are those? They have feathers. They are like persons, but they\nare ducks.\" There was a large flock of them on the sea, close\ntogether. (2 songs.)\n\n67. He went on east. Where a little lagoon came out of the sea, there\nwas a hat\u00f4mpa'auve.[51] He lived in that lagoon. The boy saw him\nfishing and was afraid. He thought, \"I will tell about him. Then I\nwill go on.\" (2 songs.)\n\n [51] The hat\u00f4mpa'auve is described as looking like \"a large\n horse with feet like a duck's and a tail.\"\n\n68. He went on, not following the edge of the sea any more, but north\nand northeast. Soon the sea was far away. He came to a gravelly place,\na good level place. There he saw a'i-kume\u03b4\u012b trees (mountain or desert\ntrees with curved thorns--catsclaw acacia?) He told of them. (1 song.)\n\n\n_H. Marriage and Contests with Meteor and Sun_\n\n69. He went on east or northeast. Soon, in a level place in the\ndesert, he saw women's tracks, four women's. The tracks had been there\na year but they looked as if they had been made the same day. He said,\n\"I think I know these four women. I know who they are. I think they\nare Sun's wives.\"[52] (5 songs.)\n\n [52] They are called Sun's daughters later, and then his wives\n again. See notes 54, 58.\n\n70. Going on to the east, he found a house. No one was there. He said,\n\"Sometimes people go away and their house is empty.\" He went in and\nstayed. He had in mind the four women. He said, \"I think the oldest of\nthose four sisters knows me.\" He did not say this aloud: he thought\nit. He did not want anyone to know that he had come: he did not want\nanyone to see him. \"But the oldest one will know me, I think,\" he\nsaid. He slept there. He pulled out one of the sticks from the east\nside of the house and made a little fire of it and slept. In the\nmorning he made a wind to blow away the ashes so no one would see he\nhad been there, and smoothed the sand inside the house to cover his\ntracks. He thought, \"I will turn to cane. I want the wind to blow me\naway into the bushes. The oldest sister will find me.\" Then he went\nout and lay there in the brush, a piece of cane. He left his shadow\ninside the house. (2 songs.)\n\n71. The four women came near. The boy was singing loudly. They could\nhear him from far. He was telling the names of the four women. The\noldest was called Taseky\u00ealkye, the next Ahta-t\u0161a\u00f4re, the next\nAhta-kwasase, and the youngest Ahta-nye-masape. Then the youngest\nsaid, \"My oldest sister, do you hear him say that? He calls you first.\nHe names you too, and you; and me: He calls all four of us. Do you\nknow that?\" The oldest sister said, \"Yes, I know it. There were two\nmen in the north. They were married. I think this is their boy. He\nknows us. No one knows us, but this is their son. When we enter the\nhouse you will see no one there, and no tracks. He will have turned to\na stick or perhaps to a piece of charcoal. Perhaps when you (are about\nto) break a coal it will say, 'You are hurting me: look out!' If it\nsays that do not break it. Perhaps when you break a stick it will\nspeak and say, 'Look out: you hurt me!' Then do not break it. Perhaps\nhe will be lying in a crack of a house post. Perhaps he will turn into\na piece of cane and lie outdoors in the brush.\" So Taseky\u00ealkye, the\noldest sister, said to Ahta-nye-masape, her youngest sister. Then they\nwent into the house. She said, \"There is no one here. There are no\ntracks. He slept here last night but there is no one. Put your foot on\nthe fire place: There is warmth there.\" They drew the sand away with a\nstick and there they found fire. \"See, I knew there was fire here,\"\nsaid Taseky\u00ealkye. (2 songs.)\n\n72. The four women stood in the house. Taseky\u00ealkye, the oldest, said,\n\"Look around. When you find a crack in the house post, push something\ninto it. If it says, 'Ana (ouch, look out), you are hurting me,' then\nstop. Or pick up a lump of earth and start to break it: If it says,\n'Look out, you hurt me,' then do not break it.\" They took up a coal\nand broke it. It did not speak and they knew it was not he.\nTaseky\u00ealkye said again, \"When you find him, do not say, 'He is rotten,\nhe stinks.' And look in the brush; perhaps you will find him there.\"\nSo Ahta-nye-masape, the youngest, went west, and the others all about,\nto look for him in the brush. Then the youngest found him: he was long\ndead, stinking, rotten, full of maggots. With a stick they scraped off\nthe maggots. But there was no flesh on him: he was all bones: he had\nbeen dead too long and was dry: they could not bring him to life. The\nfour of them stood there. (2 songs.)\n\n73. Taseky\u00ealkye said, \"Bring a karri'i basket; I want to put him in.\"\nBut her three sisters said, \"What for? I do not like that. I don't\nwant my basket spoiled.\" Then Taseky\u00ealkye brought her own basket. She\nsaid, \"Come, help me. Take him up with your hands and put him in the\nbasket.\" But her three sisters turned away. They stood and would not\nlook at him: they vomited: none of them helped her. Then she herself\ngathered the flesh and bones and put them into the basket. She said,\n\"Help me put it on my head: I want to carry him to the house.\" Her\nthree sisters did not want to help her: he was too old and maggotty\nand stinking: they would not come near, but stood around. \"Do it\nyourself,\" they said; \"take the basket up with your own hands and set\nit on your head.\" So she took it up and carried it to the house. The\nothers followed her. Then Taseky\u00ealkye said, \"Make a fire.\" She wanted\nhot sand. When it was hot, she poured water on it and leveled it. Then\nshe piled the maggots and flesh and bones there together and covered\nthem with the basket. Then she went and bathed. Her three sisters\nlooked at the thing. They did not know what she would do with the\nrotten boy. She came back, took off the basket, and a boy was sitting\nthere, as big as that boy (pointing to a ten-year old). The three\nwomen looked at him. Taseky\u00ealkye sat by him combing her hair with her\nfingers; the boy had no hair yet.[53] (2 songs.)\n\n [53] Or: she combed what little hair he had?\n\n74. The man whose house this was had four wives. He was Kway\u016b, meteor,\nshooting-star: he hunted people and ate them. The four women were\nSun's daughters[54] and Kway\u016b's wives. Then Taseky\u00ealkye said, \"That\nboy does not eat. He does not become hungry. I know what he likes: he\nlikes tobacco. That is all he uses for food. Ahta-nye-masape, bring a\ndish[55] with tobacco in it.\" The youngest sister went and got the\ntobacco and gave it to the boy. He took the dish and poured the\ntobacco in his mouth: he did not take it up with his hands. \"Do you\nsee? I know what he likes,\" said the oldest sister. The boy had not\nenough. He looked around and picked up the tobacco stalks lying about\nthe house and ate them. The three sisters laughed. Taseky\u00ealkye said,\n\"I think he wants more: he has not had enough.\" Then the youngest\nsister gave him a cane as long as a hand, filled with tobacco. The boy\nsmoked it. He did not smoke it long: he sucked once and swallowed the\nsmoke: he did not blow it out. The whole cane was burned up except the\nend. He chewed that up and spat it out. The women laughed. They liked\nto see that: they had never seen a man doing it.[56] (1 song.)\n\n [54] Not to be confused with the Sun's daughter who was the\n second wife of T\u0161it\u0161uvare and the boy's mother's co-wife.--See\n notes 14, 38, 52, 58, 68, 78, 83.\n\n [55] There is no record of tobacco being stored in pottery\n vessels. Evidently it is here served in a dish because it is\n consumed like food.\n\n [56] Characteristic Mohave lack of reserve.\n\n75. Taseky\u00ealkye said, \"When our husband comes back he is tired from\ngambling with hoop-and-poles and is hungry. Then he is angry. We had\nbetter go gather something to eat: we have nothing in the house.\"\nEvery morning Kway\u016b went early to gamble, carrying his poles: one day\nhe would win and one day lose. Now the women all took their baskets\n(karri'i). Taseky\u00ealkye said, \"We are going to gather kwinyo or what we\ncan find. We are going off, but will come back. The man who lives in\nthis house, Kway\u016b, hunts persons. The people who live near he does not\nkill: he kills those who live far away.[57] Sometimes he kills two or\nthree men and carries them home. He cuts them up but does not cook\nthem: he eats them raw. If he does not eat them all, he slices the\nmeat and dries it on a tree. And he does not throw away their bones:\nhe puts them away. When they are dry, he says, 'Grind the bones: I\nwant to eat mush.' We grind and he eats it. He does not eat what we\ndo. I am afraid that when he comes he will swallow you and keep you in\nhis stomach (isoq\u0101te). I am thinking of that and afraid of it. That is\nwhy we will not go off the whole day but will come back. If you were\nnot here we should be gone all day.\" So they went, carrying their\nbaskets. The boy thought, \"How will he swallow me? I do not think he\ncan swallow me. I am wise; I have dreamed; I am a shaman, too. He\ncannot do that. Sun is my father's elder brother (nav\u012bk). Now I have\ncome to his house.[58] If he sees me he will not let Kway\u016b swallow\nme.\" Then he said to the house, \"In the north I saw a house like this,\na good house. A man who lives in a house like this does not eat\npeople.\"[59] (4 songs.)\n\n [57] Typical stylistic expression.\n\n [58] The kinship is inextricable. His only uncle was Pukehane,\n who had killed his father, whose second wife was Sun's daughter.\n About the \"two\" Suns and their daughters, see above and below,\n notes 35, 52, 54, 64, 78, 79, 83. When the informant was\n appealed to at this point, he repeated what he had said first,\n that the four women were Sun's wives, but contradicting the\n statement in the narrative two paragraphs above, that they were\n Sun's daughters and Kway\u016b's wives. Perhaps the kinship is\n specifically conceived at any given moment in the story, but the\n concepts waver and contradict one another as the long narrative\n progresses. A kind of decorative pattern is followed rather than\n logical or factual consistency maintained. At the same time the\n inconsistency is precisely of the sort that is familiar in\n lengthy dreams. This seems significant in view of the Mohave\n assertion that they dream their tales. Even though this cannot\n be literally true, they perhaps tend to regress into a\n dream-mood in thinking of and relating the stories.\n\n [59] This self-reassurance by addressing the house also suggests\n infantile or dream phantasy.\n\n76. So he stayed there alone. About noon Kway\u016b came. The boy saw him\ncoming and went into the house to hide. He drew his breath into his\nbelly and made it tight and projecting. He wanted to go on a rafter.\nHe thought, \"If I lie on it he will not be able to pierce me. If he\nstabs (at) me I will jump to another rafter. If he stabs (at) me\nthere I will go to another.\" Kway\u016b came: he had a spear (ota\u1e6da). He\nsaid, \"Who came into my house? I smell him but I do not see him. Tell\nme, has some one come? I know it.\" The boy heard him but did not say a\nword, lying on top of a rafter. Kway\u016b struck at him. The boy jumped to\nanother rafter. Kway\u016b stabbed at him there. He penetrated the rafter\ntoo far: his spear stuck: he could not pull it out: he became tired.\nThe boy jumped to another rafter. Again Kway\u016b struck at him and his\nspear stuck in the rafter. He could not pull it out and left it\nhanging in the rafter; he went and sat at the door. The boy came down\nand sat in the middle of the house between the posts. \"Give me\ntobacco, I want to smoke,\" he said. Kway\u016b said, \"You are too young to\nsmoke, but I will give you tobacco. You do not know how to smoke cane,\nfor the Mohave smoke a pipe of clay.\" The boy said, \"I know how to do\nthat, for that is my name (I am cane).\" Kway\u016b said, \"My younger\nbrother's son, is that you?\"[60] The boy said, \"Yes, I know you: that\nis why I came here. If I had not known you I should not have come.\"\nKway\u016b thought, \"I thought that the boy born from the two brothers in\nthe north was wise. I was afraid of him. I was thinking he would kill\nme.\" He did not say that but he thought it. He said, \"You do not know\nthe small cane?\" The boy said, \"Yes, I know it. It belongs to me. I\ndreamed good luck from it.\" Kway\u016b said, \"I have meat here. I have\npeople's bones ground and made into mush. I ate of it but I did not\neat it all and there is some left. But I think you do not like that.\"\nThe boy said, \"I do not know that kind: I do not like it. I know cane;\nbut wait, do not give it to me. I will tell you about it first: then\ngive it to me.\" Then he told of joints of cane.[61] (2 songs.)[62]\n\n [60] Still another relationship. This would make Kway\u016b the same\n person as Pukehane. Of course, kin terms may be being used\n loosely in address to non-relatives.\n\n [61] His father's name refers to cane joints.\n\n [62] Here the narrator interjected the following: When Kway\u016b\n came home, he thought: \"No one comes to my house; I want no one\n to come. I am stingy. I want no one to see my wives' faces. I am\n bad and want to kill any man who has been among my wives. My\n brother (_sic_) is good, he goes to play with people and wants\n to be friendly; but that is not my way.\"\n\n77. Kway\u016b said, \"Have you told all?\" \"Yes,\" he said. Then Kway\u016b handed\nhim two pieces of cane filled with tobacco. The boy smoked one. It was\ngone, but he still had the other. Kway\u016b said, \"Stay here. I always go\nhunting. I eat whatever I find. If I find a little boy on my way I\nswallow him; if an old man or an old woman, I eat them too.\" Then\nKway\u016b went. Then after he had gone, Sun came. The four women had not\nyet returned. Sun said, \"You are a young boy, too young to travel.\nWhere are you from?\" The boy said, \"I came this morning.\" Sun said,\n\"There is a bad man here: he eats everybody. But he did not eat you:\nI think you must have dreamed well.\" The boy said, \"Yes, he did not\neat me.\" \"Where are you from?\" asked Sun. The boy said, \"I came from\nAvikwame. I was born there, I lived there.\" He meant that his father\nhad died there and his mother had gone away and his (father's) uncle\nwas still living there. \"I left my uncle[63] (Hatpa-'aqwao\u03b8t\u0161e) in the\nnorth and came here. He knows everything, but I do not. He told me,\n'Your relatives live far south.' You are my uncle:[64] that is why I\nhave come here.\" Sun said, \"I knew you when you were at Avikwame. I\nknow what you wore: you wore cut raven-feathers.\" He had not (really)\nseen it, the boy did not tell him, nevertheless Sun knew it. \"You wore\na woven belt and beads. I know what else you wore: a white feather\nrope.\" The raven feathers, aqaqa soverevere, he called kwasol\u012b\u03b8\nso\u03b8\u00f4re. The woven belt, sor\u0101pe, he called sor\u0101pe.[65] The beads,\nnyap\u016bke,[66] he called hapany\u00f4ra. The feather rope,[67] so\u03b4\u012blyk\nnyit\u0161\u00eave, he called kwinyekal\u0101k. He said, \"Will you gamble?\" The boy\nsaid, \"I am poor. I have nothing to bet. My father died and my mother\nwent away and I have nothing.\" Sun said, \"You have something at the\nback of your head\" (in his hair). \"No,\" said the boy. After a time he\nsaid, \"Yes, I have it: I have a bead necklace. But I do not want to\nplay.\" He had hidden that, but Sun knew it. (2 songs.)\n\n [63] Navik denotes not only f's o br but f's f's y br; but the\n boy's father T\u0161it\u0161uvare was said to be Hatpa-'aqwao\u03b8t\u0161e's\n hivetk, man's y br's ch, which would make him the boy's f's f's\n _o_ br. Again, the kinships cannot be reconciled.\n\n [64] Ct. note 58.\n\n [65] Span. zarape, \"serape.\"\n\n [66] Obtained from the Cahuilla and Serrano, the Shoshonean\n tribes toward the Pacific.\n\n [67] Made by twisting the skin of a large white bird around a\n cord; worn as a scarf or boa.\n\n78. He said, \"Well, I will put up what I have.\" Sun asked, \"Will you\nbet your body?\" The boy said, \"Yes. What will you bet against my body?\nPut up your four women.\"[68] Then they played (hoop-and-pole). They\nplayed running to the south. The boy won and counted one. They ran and\nthrew to the north and the ring fell on his pole and he had two\npoints. Then they threw to the south and he won and had three. Then\nthey threw north and he made that point and had four. So the boy won.\nHe won Sun's apparel and the four women. Then Sun said, \"I want to bet\nmy house, my dishes, and the sack I have in the house. I have made\nheaven and earth into a sack.\"[69] They bet, played again as before,\nfour times, and the boy won: now he had won the house too. Sun said,\n\"I will bet you the lake (slough) where I bathe. I will bet you my\nlooking-glass water (haliy\u014di). And I have a beaver who lives in the\nwater: that is why you cannot see him; but he belongs to me and I will\nbet him. I have a scorpion (men\u012bse), too, and bees (\u03b8amp\u00f4): I will\nbet those.\" So they played four times, to the south and the north and\nthe south and the north, as before, and the boy won again. When he had\nwon all those things he said, \"I will bet what I have won against your\nbody. Will you play?\" Sun said, \"Yes, I will bet it.\" The boy said,\n\"If you lose your body, lie down where we have played. When I take my\nknife, do not move: I will cut you to pieces because you have lost.\"\nSun said, \"It is well: if I lose I will not move. Say what you like:\nname whatever part you like to cut first.\" Then they played for four\npoints. Now Sun was lying: the four women belonged to Kway\u016b; and the\nhouse belonged to Kway\u016b, and what was in the house, but Sun said it\nwas all his own. So they played. Three times the boy won. Now Sun had\nnearly lost: once more and he would lose. Then he did not go on\nplaying: he stepped back, and stood, and did not throw his pole, and\ntalked, for he was about to lose his body. The boy thought, \"If Sun\nloses his body I think he will do something to me: he will try to kill\nme, and I know how. He has sky-heat (ammay ip\u012blyta) in his body: I\nknow he has it and he will try to kill me with that. I have not seen\nit but I know he will do that. He will make his casting pole stand up,\nclimb up it, and drop it on me and the house to kill me.\" So the boy\nthought; but then, \"I will prevent it: I will make ice. When he throws\nhis fire on the brush of the house the ice will prevent it.\" Soon Sun\nclimbed up his pole and threw the fire on the house. The boy caused\nice to be there and it put out the fire. Sun began to climb to the\nsky. The boy climbed after and tried to strike him but could not reach\nhim. Then he slid back and stood on the ground. Sun went on up,\njumping like a ghost. The boy said, \"You thought I was a little boy\nand did not know anything; but I am wise. I will turn you into\nsomething. I will make you be what you are now (the sun).\" The fire\nwas still running all around the house. The four women came back and\nsaw the fire. Taseky\u00ealkye said, \"Did I not know that that boy was\nwise, that he would do something we have never seen?\" The boy stood\noutdoors and put the things he had won into the little sky-sack. He\nthought (about Sun), \"I will make you be something: I will turn you\ninto something: I will make you be two. Some days there will be two\nsuns (the sun and a sun dog).\" That is what he did. (1 song.)\n\n [68] The four women of the house, Sun's \"daughters.\"\n\n [69] The beginning of an episode of cosmic mythology.\n\n79. As he stood he thought, \"Well, I will see what I have won. I will\ntake a bath. And the looking-glass[70] and the beaver I have won! I\nwill go see those.\" Then the beaver did not know the boy and cried\nwith much noise. The boy said, \"You do not know me? I am the one that\nfeeds you.\" And he went to see his scorpion. He thought, \"I would like\nto see it.\" The scorpion was lying still, but when the boy came, it\nmoved about, afraid. \"Do you not know me? I am the one who feeds you,\"\nhe said. \"Well, I will go to see the bee that I have won, my bee.\" The\nbee did not know him and wanted to sting him. It flew to him, under\nhis arm, lit where his neck and shoulder came together. The boy said,\n\"Do you not know me? Know me now: I am the one who feeds you.\" (2\nsongs.)\n\n [70] A pottery dish, blackened with charcoal and filled with\n water, used in face painting; a minor ethnographic detail,\n interesting because of the prehistoric Hohokam mirrors of\n pyrites in the Gila valley.\n\n80. The boy stood there: he left these things there in the playing\nfield (mat\u0101re). He wanted to see his body. He wanted to look in his\nmirror. He thought, \"I want to see what sort of a looking boy I am.\"\nWhen he looked; he said, \"I have no clothes: I am a bad-looking boy.\"\n(2 songs.)\n\n81. He had no long hair, only short hair like a boy: he saw that. He\nwent to the bathing place and dived in northward. He came out again\nand dived westward. Then he dived to the south. Then he dived to the\neast.[71] He came out and now his hair fell below his hips. Then he\nwanted to make a little wind to dry his hair. He did not sit down, he\ndid not lie down, he stood. Then the wind dried his hair. He came back\nand looked in his mirror. He said, \"I think I will wear eagle-down\n(\u03b8ume).\" He put his hand out to the north and got eagle-down. Then he\nput that on and looked at himself. \"That is good,\" he said. Then he\nput out his hand to the east and got a woven (\"Navaho\") shirt,\ntolyek\u00f4-pa, and a woven strip of wool cloth (tolyek\u00f4-hare-hare) for a\nbreech-clout. \"Now I have all that,\" he said. He put his hand out to\nthe west[72] and got beads (nyap\u016bka). He thought, \"When I was a boy I\ndid not know what was good: I did not wear anything. Now I know what\nis good and am wearing what I have never worn before. I am ready now\nand it is good.\" He was standing where he had bathed. The four women\nwere crying (at the house); he heard them. Taseky\u00ealkye, the oldest,\nwas thinking about the three persons (the boy, Kway\u016b, Sun), wondering\nwhich of them had been turned into something and killed, for none of\nthem had come back yet. \"Perhaps the boy has done that,\" she thought.\nThen she said to her youngest sister, \"Get water! You have a jar you\nmade yourself.\" \"Yes, I have one,\" she said, and went to get water.\nWhen she saw the boy all dressed up, she dropped her jar and went and\nembraced and kissed him. She was away for some time. The oldest sister\nsaid, \"What is the matter with her that she does not come back? What\ndid she see when she went to get water?\" And she sent another. When\nthe other woman came and saw Ahta-nye-masape embracing and kissing the\nboy, she too threw away her jar and hugged him. \"He is a good-looking\nboy: I want to marry him,\" she said. Then Taseky\u00ealkye sent her other\nsister. She came and saw the boy: he was not embracing the two girls;\nthey were holding him, and saying, \"I want him.\" \"No, I want him.\"\nThen she also dropped her jar, for she wanted him too. Now the three\nwere gone and did not come back. Then the oldest sister thought,\n\"Well, there were three of them, but they have not brought water. I\nwill go myself and drink and then return here to cry.\" She took her\njar, went there, and saw the three women surrounding the boy,\nembracing him; but the boy was not moving, not saying a word. When she\nsaw it she ran up: \"Did I not know it? You like that boy: all of you\nwant him: I knew it!\"[73] She too wanted him, but could not take him\naway from the others. Now they had all come there to get water and\nthere was no one at the house. Then the four women said, \"We will take\nyou to the house. We do not want you to walk: we will stand, you lie\ndown, and we will carry you.\" So the boy lay down and they carried him\nin their hands. Four times they became tired and laid him down. When\nthey came to the house they spread a woven blanket, hat\u0161-h\u0101rke, and\nlaid him with his head against a post in the middle of the house. (4\nsongs.)\n\n [71] Anti-sunwise circuit, contrasting with the W-E, N-S pairing\n of T\u0161it\u0161uvare's and Pukehane's wives.\n\n [72] Not a ceremonial circuit in this case, but a reaching out\n to where the articles came from, to the Mohave: cloth from the\n Hopi to the east, shell beads from the Shoshoneans to the west.\n\n [73] Mohave tales do not weary of I-told-you-so's.\n\n82a. The boy said, \"I want the sky-sack in the house. I have many\nthings in it.\" The youngest went out and got the sack. Then the three\nyoungest ground corn, for they thought, \"I think he is hungry.\" The\nboy thought, \"You three did not like me before: you thought I was\nrotten. Now when you grind corn and make bread or mush and give it to\nme I will not eat it.\" They made bread (m\u00f4\u03b4\u012blya) and gave it to him\nbut he would not eat. Then Taseky\u00ealkye, the oldest, ground aksamta[74]\nseeds and made bread of them and gave them to him and he ate: he did\nnot eat the other bread that the three younger sisters made. At sunset\nthey went to bed: two of them lay on each side of him. From each side\nthey tried to embrace him. He paid no attention to them except to the\noldest who lay next to him on the right side. That night she said,\n\"Will you stay here and live in this house, or go away? The man who\nlived here eats people. We are afraid of that. When he goes hunting\nwithout luck, he is hungry, and then I am afraid he will eat me; I\nfear that every day.\" Then the boy said, \"When I was north I told my\nmother, 'I am going far to the south, but I am coming back.' My mother\nis thinking of me, thinking I am coming to see her. I must go north to\nwhere she lives and stay there. I will start in the morning.\"\n\n [74] One of the \"wild\" seeds planted by the Mohave.--Handbook of\n California Indians, p. 736.\n\n\n_I. Return to Mother, Half-Brother, and Father's Ghost_\n\n82b. In the morning he said, \"I think that man (Kway\u016b) will come back\ntoday.\" They said, \"He has enough to eat: plenty of people's dried\nmeat and people's bones ground up.\" The boy said, \"I do not think he\nwill follow me. Now I am ready to start. Are you ready?\" All the women\nsaid, \"Yes.\" He said, \"Take your baskets.\" Then they each took a\nbasket. He said, \"I did not come here to gamble, I came to see my\nrelatives. When I came he wanted to play with me. He wanted to bet\neverything,[75] his house, his property, and you, and I won you too.\nIt was not I who wanted to gamble, it was he.\" Then they went east on\nthe desert along a valley. After a while he stood still with the four\nwomen. He thought, \"When I am traveling, women make too much trouble.\nThey do not travel fast. If I kill them, I can go fast. I think I will\nmake it rain on them and they may die. It will become cold and they\nwill freeze and die from that.\" (2 songs, about clouds.)\n\n [75] This must be Sun, whereas just before, in this paragraph\n and the preceding, it is clearly Kway\u016b the cannibal that is\n being referred to.\n\n83. They went on and soon it rained. It rained heavily and continued\nto rain. They went farther and the water was deep. The four women were\nwet. Their clothes were wet and they could not go fast. The boy\nthought, \"Some men do wrong. I was thinking something bad. It is not\nright: I do not like it. I said of Kway\u016b that his was a bad way. I do\nnot want to do anything bad. That is what I said, but now I am doing a\nbad thing. I brought a heavy rain and made the four women wet. I will\nstop the rain. If the rain stops and the sun shines, the women will\nsit for awhile and their dresses will become dry; then we will start\nagain and go on.\" He thought like this and the rain stopped, and they\nsat and rested. (1 song.)\n\n84. They sat in the shade with their clothes off hanging in a tree to\ndry. When their clothes were dry they went on again. There was much\nmud from the rain. Their sandals (haminyo)[76] were full of mud. The\nboy ran around the women. \"Your feet are full of mud,\" he said, and\nlaughed. (1 song.)\n\n [76] In recent generations sandals were made of horse rawhide,\n but not very often worn.\n\n85. They did not rest but went on. The four women wore frog\nshell-gorgets (hanye),[77] with strings of shell beads at the back of\ntheir necks. Then the boy told of what they wore. (1 song.)\n\n [77] Standard woman's ornament. Cf. note 50.\n\n86. They went on east and came to a valley and saw a basket-like cage\nhanging; there was a masohwa\u1e6d bird in it; the cage was red and white\nstriped. The bird saw the boy and came flying toward him. He said,\n\"This bird is my mother's. That is why it came to me. It belongs to\nher.\" Then the bird flew back to its cage. (2 songs.)\n\n87. He went on east and came to his mother's house at sunset. He took\nthe bird, put it down at the door, and stood to one side. The bird\nwalked around at the door, and made a noise. The woman came out and\nsaw the boy. \"My son, it is you,\" she said. \"Yes, it is I,\" he told\nher. She said, \"I thought you had died long ago. I thought somebody\nhad killed you. You have dreamed well: I did not think I would see you\nagain.\" She embraced him and cried. The four women stood off, looking\nat them. (2 songs.)\n\n88. The boy said, \"You left me and I stayed in the house. When you\nleft me, I hid. The people playing shinny did not see me. I lay there\nand took their ball. When I got it I went back to my house and struck\nit to the west with my shinny stick. The ball fell in the mountains\nand broke them, killing many people. Then I said to the old man, 'My\nuncle, I am going to leave you. I am going to follow my mother. I am\ngoing to go to her house. If I am not sick I will come back to see\nyou.' That is what I told the old man. Then I left and saw many\ndangerous things, rattlesnakes and other dangers, but I was not\nafraid. I saw animals and people but I overcame them all. I came to\nSun's house. When I came there this woman knew what I would be like.\nShe saved me. No one knew me, but she knew me. I killed Sun and turned\nhim into the sun, to be two suns. I did that; then I came here. I\nmyself killed my uncle (the sun): no one else did it.\" (1 song.)[78]\n\n [78] On being asked the mother's name, the narrator said it was\n Kuvah\u0101; that the dead father's first wife's name was T\u0161ese'ilye,\n and that the two were half-sisters, daughters of Sun by\n different mothers. Apparently either I or my experienced\n interpreter misunderstood on T\u0161ese'ilye's first mention, and\n recorded \"T\u0161ese'ilye's daughter\" instead of \"T\u0161ese'ilye, Sun's\n daughter\" (note 14). However, it is also possible that names and\n relationships changed in the narrator's mind. His story was\n recorded for three days, with an empty day's interval. In any\n event, it is clear that names mean little to the Mohave in these\n narratives: they talk chiefly in terms of boy, old man, woman,\n brother, etc. Cf. note 87.\n\n89. When she heard what her son had done, his mother said, \"You have\ncome far and are tired. You have stood long and your legs are tired.\nSit down. I have corn and wheat. Grind it and make mush or eat it\nwhatever way you like. Take as much as you want.\" Then the oldest of\nhis wives went into the house and took corn and parched it. The three\nother sisters were ashamed and stood with their heads hanging. His\nmother put her hands on them, saying, \"My daughters-in-law.\" (1 song.)\n\n90. When Sun[79] came home, his daughter (the boy's mother) told him\nwhat her son had told her. She said, \"He says he has killed Sun and\nturned him into the sun. He has made him be two suns.\" Then the old\nman, the boy's grandfather, said, \"If he has killed him, it is well.\nEven though it was his kinsman, it is well. If a relative is bad and\nis killed it is right.\" Then the boy asked him, \"Are there any\ndangerous things to the east?\" He said, \"Yes: thunder and lightning.\nOne cannot do anything to them. Look out!\" The boy wanted them to kill\nsomebody with. He wanted to make them be something to take with him\nwhen he went to war. So they talked that night. In the morning he\nrolled up his blanket and carried it on his back, going east. He did\nnot say where he was going. When he was gone, his mother asked his\nwife, \"Did you hear him say anything? Did he tell you?\" His wife said,\n\"I heard him say, 'When I come to my mother's house, Sun's house, I\nwill not stay because I do not know the old man there.' That is all I\nheard him say.\" Meanwhile the boy went on east. (2 songs.)\n\n [79] \"Another Sun, brother of the one\" that the boy had chased\n to the sky and turned into the luminary.\n\n91. When he came to Thunder's place, he went into a hole made by\nlightning when it struck the ground. In the hole he found a (piece of)\ncane. Then he split it with his fingernail into four splints. (2\nsongs.)[80]\n\n [80] The only words in the two songs are: \u012b\u03b4auk, I hold; kwat\u0161a,\n a chief in the north (note 82); hany\u00f4, enter hole; o\u03b4ik, I\n bring. These words are considerably twisted and added to by\n meaningless syllables like -ngau.\n\n92. When he had that cane, he brought it back to his mother's house,\nat noon. He carried it in a bundle and hung it outdoors. His wife gave\nhim to eat. That night he said nothing. In the morning the woman\nwanted to see what he had got. He said, \"If I show it to you you will\nall die quickly. So I will not show it to you: I will put it away.\"\nNext day he said, \"You know what they did to me long ago.[81] I am\ngoing to have war with them. I am alone, but I am going, going north.\"\nThe women said, \"If you go, we will go.\" Sun said, \"I will stay.\" The\nboy was going to war with Pukehane, Nume-peta, Tinya-kwa\u03b8pi, and\nKwat\u0161a-kwat\u0161a.[82] In the morning they started. (1 song.)\n\n [81] When they killed his father. Perhaps the indirect allusion\n to the dead is preferred.\n\n [82] The two last are mentioned here for the first time. The\n Mohave like groups of four. Tinya-m is \"night.\" Kwat\u0161a-kwat\u0161a's\n name, unreduplicated, occurs in the songs about getting the\n lightning-cane (note 80).\n\n93. They went north. T\u0161ese'ilye had also had a boy.[83] That boy said,\n\"I am wise too. I have dreamed well: I know everything.\" He called\nhimself Ahta-kwasume.[84] He gave himself that name: no one else gave\nit to him. Around his neck he wore cane, and he wore it on his belt\nand in his ears. When he walked, the cane in front and behind him\nrattled. Now he went east: He came to Hat\u0161akwanakwe. There he burned\nthe grass[85] and stayed, wanting to see his half-brother from the\nsouth. Then that one from the south came. Ahta-kwasume had a little\nfire over which he was stooping and did not see him. Then when he saw\nhim he did not know him: he thought he was of some other tribe and not\nhis brother. He was afraid and ran off east, and the other chased him,\nsaying, \"You do not know who I am: I am your brother.\" That one\ncontinued to run; at last he stood and waited; he saw it was his\nbrother, and they talked. He went back with him to where the women\nwere. (The one from the south) said; \"You are my brother. I did not\nthink I should see you. You did not expect to see me, did you? I met\nyou on the desert. How do you live?\" (1 song.)\n\n [83] Here the woman, not her father, is again called T\u0161ese'ilye.\n This boy would of course be our hero's half-brother.\n\n [84] Ahta is cane.\n\n [85] Perhaps as a signal?\n\n94. \"Who are you? Whose boy are you?\" he said. Ahta-kwasume did not\nsay, but asked him the same. He also would not tell. Then Ahta-kwasume\nsang. In the song he mentioned his father's (_sic_) name. Then the one\nwho had come from the south said, \"I stand on Hatpa-'aqwao\u03b8t\u0161e\"\n(circumlocution for: he is kin of my father).[86] (1 song by each of\nthem.)\n\n [86] Names of the dead are not mentioned. Hatpa-'aqwao\u03b8t\u0161e was\n his father's older kinsman and still alive.\n\n95. Then Ahta-hane,[87] who had come from the south, said, \"We met\nhere. We will cry together for a little while.\" Then they took hot\u016b\npaint;[88] with that they painted. Then they cried. They burned their\nclothes and their baskets and all they had;[89] but Ahta-hane did not\nburn the cane he had got from the lightning hole. (1 song.)\n\n [87] Here at last we have the name of our boy hero. The narrator\n gave it when he was asked it at this point. When asked\n previously, in the part of the story where the boy is coming\n near Yuma tribal territory in his southward travels, the\n narrator said that as yet he had no name.\n\n [88] Not ordinary black paint, but micaceous, and glittering\n when ground. Perhaps a mourning paint.\n\n [89] In mourning. The reunion, recognition of kinship, and\n reference to their dead father finally brings on this expression\n of emotion.\n\n96. He sprinkled water on the ashes and walked on the ashes and made\nthe ground open wide in four places. Their father was deep down and\nthey wanted him to come up. They heard him come. He continued to come\nand they heard him nearer. Soon he emerged. He had no bones, only\nflesh.[90] The two boys embraced him and cried. Ahta-kwasume sat to\nthe west of him, Ahta-hane to the east. (2 songs.)\n\n [90] A curious expression of unsubstantiality. This whole Witch\n of Endor episode seems strange in Mohave culture.\n\n\n_J. Revenge on Father's Foes_\n\n97. Ahta-hane said, \"You cannot walk. You cannot come with me. I\nwanted to see you, to see your face and your body. That is all. I am\ngoing north.\" Their father said, \"It is well. I have seen you both.\"\nSoon he went back (down), he who had been T\u0161it\u0161uvare. Then the two\nbrothers and the women went north. They went north until they came to\nSelye'aya-kum\u012bt\u0161e.[91] They stood there. Then Ahta-hane saw dust in\nthe north, and his father's scalp tied on a pole, and the wind raising\nthe dust.[92] (1 song.)\n\n [91] Near Fort Mohave, to the east of it.\n\n [92] Presumably from people dancing about it.\n\n98. Then word was brought to Pukehane and Nume-peta and Kwat\u0161a-kwat\u0161a\nand Tinya-kwa\u03b8pi, who were living at Avikwame with many people. Then\nPukehane and Nume-peta sent Kwat\u0161a-kwat\u0161a to the two boys to say that\nthey wanted to meet them: he came southward and met them at\nQara'\u00earve.[93] They said, \"Tell them that we shall be there. We will\nsee them: we are going there.\" (2 songs.)\n\n [93] A mile or so northeast of Fort Mohave.\n\n99. Kwat\u0161a-kwat\u0161a said, \"All have heard that you are coming. All know\nit: the news was brought to them. When you arrive they want to try\nsomething with you. There is a large rock with roots far down in the\nground. Takse[94] has dug under the rock and broken the roots. He is\nto roll it, pick it up in his hand, and put it back where it belongs.\nThere is another: Halye'anek\u012bt\u0161e:[95] he will obey you. Your father's\nscalp is on the pole: he will climb up to get it. If he can bring it\ndown, we shall lose, but if he cannot bring it we shall win.\" The two\nboys said, \"The people who live in the north do not think as we do.\nThey ridicule me because they have killed my father. We shall arrive\nabout noon.\" Then Kwat\u0161a-kwat\u0161a went back. (2 songs.)\n\n [94] A ground-squirrel or large rat.\n\n [95] The blue-tailed lizard. Cf. note 40.\n\n100. That day they went up the river and came near the others.\nHalye'anek\u012bt\u0161e went to meet them. He said, \"I will climb up to get the\nscalp. If you win you will get everything, their clothes, the men and\nwomen, the boys and the girls. But if I climb and cannot bring down\nthe scalp, you will lose your bodies and everything you have. Then\nagain, if Takse can dig under the large rock and cut its roots and\ncarry it and throw it, you will lose, but if he cannot move the rock,\nyou will win. You will win the houses, the dishes, and all the\nproperty of those people.\" Now Hatpa-'aqwao\u03b8t\u0161e wanted to see the two\nboys. He said, \"I want to see my two nephews.\" He met them, embraced\nthem, and felt them over.[96] (1 song.)\n\n [96] Tactifying his emotion, as it were. He did not cry, the\n narrator said.\n\n101. Now the two boys came there.[97] Then they argued what they\nshould do first. The two boys wanted Halye'anek\u012bt\u0161e to make his trial\nfirst. The people who lived there wanted Takse to be first. Then Takse\ntried first. He took the rock, but could not throw it and it fell down\njust where he stood. So the people who lived there lost. Now\nHalye'anek\u012bt\u0161e was ready to climb: they told him to try. He climbed\nand brought down the scalp. So the two boys won again. The people\nthere had lost everything. But they did not give up everything that\nthey had lost; they gave up only part. They gave up their clothes and\ndishes and property but they did not give up their bodies. (1 song.)\n\n [97] Where the others lived \"at Avikwame\" or Avi-mota (note 98).\n Subsequently, the narrator said that when he threw his fire, the\n hero stood at T\u0161ohatave and \u03b4okup\u012bta-tu\u03b4\u016bmpe, two spots at the\n east end of Avi-mota. Presumably this is where the contest took\n place. It is not clear why the localization of this important\n scene was not given spontaneously.\n\n102. Then they said they wanted to bet again. They wanted to bet their\nbodies. They too had lightning. Ahta-hane's lightning (horrave) was\nnot like theirs. They said to him, \"Show yours.\" He said, \"No, show\nyours.\" Then they showed it. It was only light and did no harm. Then\nhe showed his: it was brighter than theirs, and quick, and struck the\nground, and entered it. So he won everything that they had bet. Then\nhe started to go away. But before that he had sent the five women\nback, his four wives and his mother; and Hatpa-'aqwao\u03b8t\u0161e and\nAxta-hane (_sic_, for Ahta-kwasume); seven people in all. Now, when he\nwent, he took one of his four pieces of cane and threw it west over\nAvi-mota.[98] It burned up everything and killed every one: Pukehane,\nNume-peta, Kwat\u0161a-kwat\u0161a, Tinya-kwa\u03b8pi, and their people. Then he ran\nto the south. The fire had nearly overtaken his seven people. Only a\nplant like bulrushes, nyave\u03b4i-ny-ipa, ghost arrow, did not burn. It\nstopped the fire at I \u014d-kuva'ire and saved those seven people. (2\nsongs.)\n\n [98] It was on Avi-mota, not on Avikwame, that these people\n lived, the narrator said later, in explanation. Cf. note 97.\n\n\n_K. Transformation_\n\n103. Ahta-hane had made this plant grow. Now his brother stood by him,\nand Hatpa-'aqwao\u03b8t\u0161e, and the five women in a row. They wanted to know\nwhat he would do. He took off the covering of his cane, showed it to\nthem, put the pieces of cane together between his hands, and it\nthundered. He wanted to turn them into something. Then the five women\nflew up to the sky. They stayed there and were the Pleiades, hat\u0161a.\nThen he wanted to do something for his brother. \"I think it will be\nbest if I take him to a little lake full of mud and throw him in to be\na bird and he will shake his head, and we shall call him\nteristeris.\"[99] Then he did that, and now Ahta-kwasume was that sort\nof a bird. Then he wanted to do something with the old man,\nHatpa-'aqwao\u03b8t\u0161e. He thought, \"I will throw him into the same place. I\nwant him to be called so\u03b8\u00earqe.\"[100] Then he did that with the old\nman. (10 songs.)\n\n [99] With a banded neck, in flocks. Elsewhere recorded as\n m\u012bn-tur\u012bs-tur\u012bs. Perhaps a snipe.\n\n [100] Probably the snowy owl; with \"gray\" feathers.\n\n104. Now he alone was left. No one was there. He thought, \"What am I\ngoing to be? I think I will fly up and go through the air. I will be a\nmeteor, kway\u016b,[101] and fly into the sea.\" Then he changed his mind. He\nthought, \"No, I will not go into the sea. When I fly up I will go\nsouth.\" Then he went south. Just below Mukiampeve is Kway-\u016b-namau,[102]\nwhere Kway\u016b's father's mother had turned to rock. He went by there\nsouthward a little, jumped into the water, and sank to the bottom, to\nstay there. But, \"I do not think it is good here,\" he said, came out,\nand went to the east side of the river. There he sat down. He is\nsticking up there now. He has been there forever, turned to rock. We\ncall it M\u00eakoa\u1e6da. (2 songs.)\n\n [101] A checked start toward another doublet name.\n\n [102] The name means meteor's paternal grandmother.\n\n\nSONG SCHEME AND NARRATIVE OUTLINE\n\nAs usual for Mohave myths, a list of song topics also provides a sort\nof skeleton or framework of the story, and, although somewhat\nimperfectly, it serves conveniently as an outline of the plot.\n\nThe list that follows is in a sense the informant's. Wherever he said:\n\"one song,\" or \"four songs here,\" a paragraph has been terminated. The\nsections thus indicated by him normally deal with a single episode or\nthought, and are presented as consecutively numbered paragraphs. The\nonly departure I have made from this procedure has been to break a\nparagraph into \"a\" and \"b\" when its first part consists of the\nconclusion of an incident without songs, and its second part deals\nwith a new incident to which there are songs; as, 1a, 1b, 7a, 7b, etc.\nThis minor formal device in the interest of clarity in the outline of\nthe tale makes it that there are 111 actual paragraphs of narrative as\nagainst 104 numbered ones.\n\nThe informant listed 182 songs as due to be sung at the 104 stations\nor stages of incident: an average of less than two per station. This\nis low for Mohave song-narratives. There was only a single song for 54\nstations, or more than half of them. He sang two songs at 38 stations,\nthree at five, four and five at three each, and ten songs only once,\nat the next to final incident of the story.\n\nThe narrative breaks naturally into sections or chapters of unequal\nlength. To these I have given titles, and have entered these captions,\nfor convenience of orientation, both in the text of the narrative and\nin the song scheme outline. The latter follows.\n\n\n_The Cane Song Scheme_\n\n _Paragraph_ _Songs_\n\n A. Placement in the Cosmogony\n\n 1a .. Kamaiav\u00eata killed\n\n B. Two Brothers Go Off\n\n 1b 4 At Avikwame: parts of the house\n 2 3 To North: Ground-squirrel\n 3 2 A little north. Rat\n 4 3 Rat eaten; house built\n 5 1 Uncle \"Yellow-Pima\" joins the brothers\n 6 1 Betting arrows\n 7a .. Corn and wheat from east\n\n C. They Get Wives\n\n 7b 1 Girl in west has hwet\u0161e-hwet\u0161e bird\n 8 1 Quarrel over the girl\n 9 1 T\u0161it\u0161uvare gets her\n 10 1 Bring her to uncle\n 11a .. He sends them to Sun in east\n 11b 2 Cock sings in cage\n 12a .. T\u0161it\u0161uvare gets Sun's daughter\n 12b 2 About her house\n 13 2 About the stars\n 14 1 She grinds corn\n 15 2 Uncle sends them north for a third wife;\n yellowhammer in cage\n 16 1 Pukehane gets her\n 17a .. Uncle sends them south\n 17b 1 Hotokoro in cage\n 18a .. Bring fourth wife\n\n D. Quarrel over Cane: Elder Kills Younger\n\n 18b 1 Go for cane\n 19 1 Find cane\n 20 1 Quarrel for butt\n 21 2 Elder makes knife to cut cane\n 22 2 They fight over it\n 23 1 Return home\n 24 1 Elder makes younger ill\n 25 1 Elder spoils younger's birds\n 26 1 Nume-peta arrives for the death\n 27 1 Younger tells of his bones\n 28 1 Killed by elder and Nume-peta\n\n E. Birth of the Hero Ahta-hane\n\n 29 1 Younger brother's son sings inside his mother\n 30 1 The unborn child makes rain\n 31 1 He emerges\n 32 1 Spared because disguised as girl\n 33 1 Suckled as if a girl\n\n F. Shinny Game with Father's Foes\n\n 34 2 Shinny played with his father's kneecap\n 35 2 Boy grieves, sends his mother away\n 36 1 Steals the shinny ball\n 37 2 Knocks it west as meteor into mountains\n\n G. Journey South to Sea\n\n 38 1 Crosses river on four sand piles\n 39 2 Sleeping at Qara'\u00earve, wakened by birds\n 40 1 South to Selye'aya-kum\u012bt\u0161e\n 41 2 Frightened by rattlesnake at Hanyo-kumas\u03b8eve\n 42 5 Wears snake as belt, sees wildcats at\n Kamahn\u016blye\n 43 1 Met by horsefly at Aha-kuminye\n 44 1 Hummingbird nest at Hot\u016brveve\n 45 1 On southward to Sampulya-kwuvare\n 46 1 Wants cooling clouds as he goes east up\n Sacramento Wash\n 47 1 Cloudy as he goes south to Gourd Mountain\n 48 1 Proceeding south\n 49 5 To Screw-mesquite spring at Akokehum\u012b mountain\n 50 2 To petrified dancers at Ahwa\u1e6da-kwim\u0101t\u0161e\n 51 2 Finds wild grapes at Kuhulto\u1e6dve\n 52 1 Eastward up Bill Williams Fork, meets badger\n 53 1 South again to Avi-su'ukwilye, watches jack\n rabbit\n 54 3 South along sand ridge to Avi-melyehw\u00eake\n 55 2 After sleeping, north to Avi-hupo\n 56 1 Northerly to river at Selye'aya-'ita\n 57 3 Crosses on sand piles to Kuvukw\u012blye\n 58 1 South to Aha-kumi\u03b8e spring\n 59 1 On south to Earth-Mouth gap\n 60 1 On to T\u00f4ske\n 61 1 On to Goosefoot mesa\n 62 2 Near Yuma land, sees cane in bottoms\n 63 1 Breaks off cane, travels on down past Cocopa\n Mountains\n 64 3 To Gulf of California, sees surf and crane\n 65 2 Plays with sea shells\n 66 2 East along shore, sees ducks\n 67 2 Sees Hat\u014dmpa'auve monster in lagoon\n 68 1 Turns inland northeast to catsclaw acacias\n\n H. Marriage, and Contests with Meteor and Sun\n\n 69 5 Tracks of four women in desert\n 70 2 Reaches their empty house, hides as piece\n of cane\n 71 2 Returning, the sisters are warned of him by\n the eldest\n 72 2 Youngest sister finds him, rotten\n 73 2 Eldest revives him\n 74 1 Feeds him tobacco\n 75 4 Women go gathering, warn him of their\n husband Meteor\n 76 2 Meteor comes, fails to kill him, gives\n tobacco\n 77 2 Meteor leaves, Sun comes, wants to gamble\n 78 1 Sun loses belongings, then body, escapes to\n sky\n 79 2 Boy inspects his winnings\n 80 2 His mirror shows him he is ugly\n 81 4 Beautiful from diving, he is found and wanted\n by the four women\n 82a .. Selects the eldest\n\n I. Return to Mother, Half-Brother, and\n Father's Ghost\n\n 82b 2 Going homeward, he wishes rain to get rid of\n wives\n 83 1 Repents, brings out sun\n 84 1 Laughs at mud in wives' sandals\n 85 1 The wives wear frog-shaped shell-gorgets\n 86 2 Mother's masohwat bird flies to meet him\n 87 2 Reunion with his mother\n 88 1 He tells her what happened\n 89 1 She calls the wives daughters-in-law\n 90 2 Boy questions his mother's father (another\n Sun)\n 91 2 Goes east to get lightning cane\n 92 1 Travels east to war on father's relatives\n 93 1 Meets his half-brother\n 94 2 They identify their relationship\n 95 1 Mourn together\n 96 2 Call up their dead father\n\n J. Revenge on Father's Foes\n\n 97 1 Traveling north again to father's killers\n 98 2 Foe sends messenger to meet at Qara'\u00earve\n 99 2 Conditions of contest arranged\n 100 1 Old man Yellow-Pima embraces both boys\n 101 1 Hero boy wins the contest\n 102 2 Destroys foes with his cane lightning\n\n K. Transformation\n\n 103 10 Transforms wives and mother into Pleiades,\n brother and old man into birds\n 104 2 Flies south as meteor, turns into rock M\u00eakoa\u1e6da\n by river\n\n\nMOVEMENT OF THE NARRATIVE\n\nBluebird was a competent narrator in making his story move while\nretaining concrete and vivid detail. There is not the actionlessness\nof Raven, the bald outline manner of Vinimulye-p\u0101t\u0161e, the constant\nself-communing of Deer, or the deliberate repetitive prolixity of\nMastamho. The tale always progresses. Either there are incidents\ncrowding into a situation of emotional interest; or, when this flags,\nas in a long journey, the stages of travel are passed through with\nconciseness. The direct story appeal of Cane seems to me greater than\nthat of the other Mohave narratives here presented.\n\n\nAPPARENT INCONSISTENCIES\n\nThere are a number of internal inconsistencies or contradictions. Some\nof these are almost certainly due to misunderstandings by either the\ninterpreter or myself; for others I strongly suspect the narrator to\nbe responsible; but in any given case it is almost impossible to be\nsure. After all, the story is so long that it took three days to tell\nand English it, and these three days were interrupted by a fourth.\nThere was thus much provocation for the narrator to change his plot in\nspots through forgetting what he had said before.\n\nOne of these doubts concerns whether T\u0161ese'ilye is the name of\nT\u0161it\u0161uvare's first wife from the west or of her father (cf. n. 14);\nalso that T\u0161it\u0161uvare also married Sun's daughter in the east; that\nthis woman went home after T\u0161it\u0161uvare died, whereas T\u0161ese'ilye gave\nbirth to the hero Ahta-hane (29-31), who in 35 sends her off to the\nwest; but in 82b following, he travels _eastward_ (after having gone\nsouth and east!) to meet his mother, whose father is Sun (90): which\nwould make her the second wife. See footnotes 14, 35, 36, 52, 54, 58,\n63, 68, 75, 78, 79, 83, 87.\n\nThere are two Suns (11a, 90; 77, 78). Analogous is the fact that the\nhero strikes his shinny ball away as a meteor (37), overcomes Kway\u016b,\nthe cannibal Meteor (75, 76), and flies off as a meteor himself on his\nway to his final transformation, 104.\n\nRelationship terms are not always used consistently. See especially\n75-77, footnotes 58, 60, 62-64. However, we do not know how strict and\nconsistent Mohave usage in daily life is. In 11b, Sun's daughter,\nT\u0161it\u0161uvare's second wife, has a tame cock, kwaluyauve, as her pet, but\nin 86 it is a masohwa\u1e6d bird; or, if in 86 the woman is T\u0161ese'ilye,\nT\u0161it\u0161uvare's first wife, the change is from a hwet\u0161e-hwet\u0161e bird in 7b\nto a masohwat.\n\nIn 2 and 3, the two brothers are said to have gone north only a short\ndistance from their origin at Avikwame. They must however have\nproceeded farther, and then have turned to the south, as may be\ninferred from what follows. Thus, in 37, the younger brother's son\ngoes north from where his father was killed and he was born, to\nAvi-kwutap\u0101rva, crosses the Colorado river there, and then goes\ndownstream a little on the east side to I\u03b4\u00f4-kuva'ire and Qara'\u00earve,\nall three places being in northern Mohave valley near Fort\nMohave.--The evil older brother is at Avikwame, according to 5, 24,\n28, 98, when his nephew hero returns, but is killed by him at Avi-mota\nin 102; cf. footnotes 97, 98.--The hero sends his mother away to the\nwest in 35, though his father got her in the east; he starts on a long\njourney south in 38, then east along the seacoast, and inland\nnortheast in 68 to find his wives and his adversaries. When he returns\nto his mother in 82b, he ought accordingly to be going north or\nnorthwestward, but is said to be traveling east. Is it a case of a\nslip of the narrator's mind, of the interpreter's tongue, or of my\npencil? Or possibly did the hero follow an indirect course which\nescaped mention? An emendation might simplify the situation--such as\nassuming an intended \"east\" for recorded \"west\" when the mother was\nsent away in 35; but there would be no control of the guesses. And it\nmay well be that as much contradiction as this is expectable in so\nlong a narrative acquired supposedly by dreaming, retained without\nmnemonic device, and probably told only a very few times in a life.\n\nIn any event, none of these discrepancies of factual statement, if\nthey are discrepancies, seriously affect the plot interest, the\nfeeling tone, or the hearer's ability to participate in the story.\n\n\nHANDLING OF THE PLOT\n\nThis section will examine the organization and treatment of the plot\nof the Cane narrative as a construct and specimen of literary\nendeavor. The discussion will be more easily followed by reference to\nan ultra-summary of the principal parts or sections of the story, as\nfollows:\n\n _Paragraph_ _Number of_\n _Designation_ _Paragraphs_ _Songs_\n\n A. Placement in Cosmogony 1a 1 ..\n B. Two Brothers Go Off 1b-7a 7 14\n C. They Get Wives 7b-18a 15 16\n D. Quarreling over Cane,\n Older Kills Younger 18b-28 11 12\n E. Birth of the Hero Ahta-hane 29-33 5 5\n F. Shinny Game with Father's\n Foes 34-37 4 7\n G. Journey South to Sea 38-68 31 54\n H. Marriage, and Contests with\n Meteor and Sun 69-82a 14 31\n I. Return to Mother,\n Half-Brother, and\n Father's Ghost 82b-96 15 22\n J. Revenge on Father's Foes 97-102 6 9\n K. Transformation 103-104 2 12\n --- ---\n 111 182\n\nThe main defect in the Cane plot, from our point of view, is the long\npreliminary, A to D. A full quarter of the tale--to be exact,\nthree-tenths of its length, 28 out of 104 song groups or stages, and\n42 of 182 songs--precedes the hero's birth. This makes a narrative\nlong enough for interest to get well established in the hero's father,\nand it has then to be rebuilt around the son. However, the story can\nalso be viewed as a sort of epic covering two lifetimes, with the\nsecond generation recuperating the losses of the first and revenging\nit. In a definitely sophisticated art, the reverses of the first life\nwould presumably be only sketched, or suggested by implication, and\nthe action could then be developed around the chief hero's career or\nits climax. The Cane situation is somewhat like that in the\nNibelungenlied, where the story of Siegfried's exploits about balances\nthat of the revenge for his death: as an introduction, the first half\nis too long and autonomous; as an epilogue to a life, the second half\nis much too long and heavily charged. The imbalance in the mediaeval\nGerman epic is obvious as a defect and has led to discussion of\nwhether in its present form it is not a secondary joining of two poems\noriginally distinct. Similarly, the history of the accretion of the\nCane story might conceivably have been partly traceable from\ncomparison of a series of versions. But these have not been recorded\nand are presumably no longer remembered, at least hardly in\nunmutilated form.\n\nThe very brief first section, A, with the reference to Kamaiav\u00eata, is\nthe normal Mohave way of giving the story its placement in the scheme\nof things by tying it into the cosmogony. Kamaiav\u00eata or\nSky-rattlesnake was killed for being thought to have caused the death\nby witchcraft of Matavilya, the child of Heaven and Earth and first\ngreat god. This dates the Cane story as happening right after the\nbeginnings, ties it to the sacred spots Ha'avulypo and Avikwame, and\nendows it with weight and authenticity. That this is pure preliminary\nis shown by the fact that there are no songs.\n\nIn our next section B, the brothers drift off, discover things, build\na house, find a living, and are joined by their uncle. In short, they\ngrope and become partially established. This is good Mohave story\npattern. The pairing, in place of a single hero, occurs again in\nRaven, in Coyote, in Deer; and in other myths. But so far there is\nnothing very eventful in the plot: it is only slowly getting started.\n\nPart C has the brothers get themselves wives, at their uncle's\ninstigation. The plot is beginning to have \"human interest.\" And yet\nit remains quite \"decorative\": there are four girls in four\ndirections, each living alone with a pet bird in a cage, the approach\nis through the bird, then the brothers struggle for the girl, and\nbring her home. Still, the repetition is not formally exact, as it\nwould be in a ritual, or as in the myths of some other tribes; no two\nof the four episodes are told quite alike, and each contains certain\nunique incidents. The brothers' quarreling for the girls foreshadows\nwhat is to come; just as it is faintly pre-anticipated by their\nchildish arrow betting in paragraph 6 of the preceding part. The\nyounger is the stronger and wins the two first girls; and though the\nelder gets the next two on sufferance, a grievance is thereby set up.\nThis is not dwelled on, but helps to motivate what follows.\n\nPart D. They go for cane, apparently as a source of power, and quarrel\nover it. The older almost kills the younger, but relents, concedes him\nwhat he wants, but then bewitches him. Omens of doom pile up\neffectively. The victim's state of mind may be an example of what a\nMohave feels who believes himself bewitched. The magic operating too\nslowly, the younger brother is finally dispatched with the humiliation\nof having bones cut out of his body for use and play. The elder goes\noff with the non-kinsmen whom the uncle had left when he joined his\nblood nephews. This marks him as a traitor and Chemehuevi foreigner,\nas well as establishing two inimical groups or parties.\n\nWith part E, dealing with the posthumous birth of the hero, the main\nnarrative begins. The hero evidences prenatal magic power, but this is\na faculty often attributed by the Mohave to shamans, so that the\nmanifestation is mythically expectable, rather than miraculous in our\nsense.\n\nIn the next section, F, the baby, grown to boyhood, steals his\nfather's bone with which his foes are playing--compare the incident in\nNyohaiva, 15--and sends it flying to break the western mountains and\nkill their inhabitants. It does not appear that these people are his\nfoes: rather is he trying out his growing powers; and his real foes\nbegin to foresee their end.\n\nThen he goes on a long journey which constitutes part G. This travel\nis motivated by Mohave song-myth custom rather than by anything in the\nboy hero's situation. At the same time, it serves to give a sense of\nhis growing up, and of having his life filled with experiences as a\nhero should. The Mohave narrator is in intent the teller of a\nnear-epic, or of a novelistic romance, not of a short story which aims\nto cut to the essence of an action. From this point of view, the\njourney rounds, or properly fills out, the plot, though it contributes\nnothing vital. The incidents of the journey--down the Colorado from\nnorthern Mohave land to the mouth of the great river, including\ndetours, and southeast along the Gulf shore--are characteristic. The\ntraveler is awakened by birds, frightened by a rattlesnake, sees a\nhorsefly, hummingbird, wild grapes, badger, jack rabbit, springs,\ncane, the surf, a crane, ducks, sea shells, and various other sights\nsuch as might make a boy watch or wonder. There is certainly a sense\nof unending interest in nature, of rapport with it, in these Mohave\nitineraries--a pre-Wordsworthian attitude, one might almost call it.\n\nThe narration is concise in this journey. There are 31 stages or\nparagraphs--between a fourth and a third of the whole story--and 54\nsongs out of 182, or the same proportion; but only about one-seventh\nor one-eighth of the length of the tale. Thus the tempo of narration\nis doubled during this part; which fact contributes to the fact that\nits interruption of the main action does not wear down plot-suspense\nunduly. Also, it is easier to devise long strings of simple songs of\nfive or six words about horseflies darting or hummingbirds on their\nnests or cranes in the surf, than about dangers, feats, and dramatic\ntensions such as make up the preceding and succeeding sections.\n\nAs soon as Ahta-hane leaves the sea to turn inland--part H--the\ncharacter of the telling changes. It becomes pure hero-story again,\nnow of fairy-tale quality. The roster of place names is over with. We\nare somewhere in the desert--presumably in the Papaguer\u00eda--but places\nand distances are undesignated. This is perhaps the most interesting\npart of the tale, in incidents and affects as well as in glimpses of\nunsuspected ethnography. The events comprise:\n\n The hero hides himself from the four women.\n Lets himself be found rotten but is restored.\n Wins encounter with Meteor.\n Wins gambling with Sun.\n Through his winning makes himself attractive to his wives.\n\nComplex as the action is here, it is thus nevertheless well tied\ntogether.\n\nThis is the longest section of Cane: about a quarter of the total\nnarration, and this crowded with stirring events. But the songs of the\nsection constitute only about a sixth, and the song stations or\nparagraphs about an eighth, of the total. There is much happening, but\nlittle of the discrete incident that best lends itself to singing\nabout.\n\nSection I is moderately long and describes the journey home, but now\nwith his wives, in order to meet his mother, a half-brother\nunmentioned before, and finally his dead father's shadow. Kinship\nrelations are thus in the forefront, and most of the topography is\nstill indefinite. The return, as so often in Mohave story, presages\nwar. The hero's successive reunions, culminating in the unique\ninterview with his father's spirit, build up affect toward a climax\nwhich can end only in a contest with his hereditary foes.\n\nThis contest constitutes part J, and is characteristically brief: the\nMohave seem not to know how to dilate on a fight, even one conducted\nby magic. The hero first beats his enemies in competitions, then\ndestroys them with lightning from his magic cane. The narrator's\nknitting together of items, and suspending them over intervals, is\nevidenced by the lightning cane, which has been acquired in paragraph\n90, but is used only in 102.\n\nSection K, the final transformation of the hero and his folk into\nstars, birds, and rocks, is of course a conventional coda--somewhat\nlike the particle used in some languages, or the tone-glide in others,\nto indicate end of sentence. It means nothing specific in relation to\nthe particular events preceding, but without it the tale would not be\nfelt as having been brought to an end.\n\nThis analysis perhaps helps to establish the genuine skill of the\nnarrator in joining, developing, and sustaining a plot which has\nsomething of epic quality and which in a less simple culture, with a\nmore specific medium than natural prose available, might have had epic\npotentialities.\n\n\nSUPPLEMENTARY\n\n_References to Cane, Ahta (by paragraphs)_\n\n 2. Names of the brothers refer to cane (fn. 4).\n\n 18a. Uncle sends them for cane.\n\n 18b. On the journey lightning and thunder, omen of death.\n\n 19-23. Cane described, argument about division, knife made, cane\n cut, quarrel over it, return.\n\n 24. Not to eat salt while unwashed--indicates power in cane.\n\n 24. Older brother paints his cane; younger, bewitched, sees his\n unpainted.\n\n 62. Cane seen on journey, near Yuma.\n\n 70. Turns into cane sliver to hide from four women.\n\n 71. Oldest woman thinks he may be cane.\n\n 74. Hero smokes caneful of tobacco, chews up the cane.\n\n 76. Told that the Mohave do not smoke in cane, he says he is\n Cane.\n\n 77. Smokes two filled canes.\n\n 88. His name, Ahta-hane, first mentioned (fn. 87).\n\n 90. Told by mother's father of lightning and thunder.\n\n 91. Takes cane from hole made by lightning bolt, splits into\n four.\n\n 92. Refuses to show it to his wife: it would kill.\n\n 93. Half-brother called Ahta-kwasume; wears cane that rattles.\n\n 95. The two brothers mourn their father and burn all their\n belongings except the lightning cane.\n\n 102. Contest with canes that flash lightning: hero's is\n stronger.\n\n 103. Shows them his canes and makes it thunder.\n\n_References to Meteor, Kway\u016b_\n\n 37. Hero knocks father's kneecap shinny ball west as meteor to\n explode in mountains.\n\n 75-77. Meteor, husband of four women, tries to kill hero, gives\n him tobacco.\n\n 82b. Meteor referred to again as cannibal.\n\n 104. Hero flies as meteor past rock \"Meteor's father's mother\"\n to turn into rock Mekoa\u1e6da.\n\n_References to Sun, Anya_\n\n 7b-10. Hero's father's first wife is T\u0161ese'ilye (fn. 78),\n daughter of Sun in west.\n\n 11a-14. Hero's father's second wife is Kuvah\u0101, daughter of Sun\n in east by different mother.\n\n 29-31. One wife returns, other gives birth to hero.\n\n 35. He sends his mother away.\n\n 77-78. Sun, father (or husband? see fn. 58) of four women,\n gambles with hero, loses body, escapes, is turned into double\n (sun dog).\n\n 87-99. Hero returns to mother.\n\n 90. Hero learns from mother's father's son about deadly\n lightning.\n\n_References to Blue-tailed Lizard, Halye'anekit\u0161e_\n\n 36. Hero turns into halye'anekit\u0161e lizard to steal father's\n kneecap shinny ball (fn. 40).\n\n 99-101. Halye'anekit\u0161e wins contest for hero by taking father's\n scalp from pole.\n\n\n\n\nII. VINIMULYE-PAT\u0160E\n\n\nVinim\u016blye-p\u0101t\u0161e, more fully \"Vinim\u016blya-hap\u0101t\u0161a,\" is a song series\nprominent in Mohave consciousness, perhaps because it deals with war.\nI have never secured an etymology for the name. The present version\nwas narrated April 23, 1904, upstream from Fort Mohave, by an old man\ncalled Hiweik-kwini'\u012blye, \"her anus is black.\" He told his tale with\nunusual compactness: part of a day sufficed for his outline and the\nEnglishing. He mentioned the place in the story of 196 songs; besides\nan indefinite group near the beginning: \"4, 5, 6, 10, 12 while they\nare on the way,\" or \"a night long, 50 songs.\" The whole cycle, when\nsung complete in sequence as t\u0161upilyk, a \"gift\" to a dying relative,\ntakes two nights to sing, he said. Jack Jones, was, as usual, my\nguide, sponsor, and interpreter.\n\nThe tale is simple. The Mohave hero, Umas-kwit\u0161it-pat\u0161e, with his\npeople, leaves his home in the northern part of Mohave valley, for the\nProvidence mountains, off to the northwest in Chemehuevi territory,\nand lives there a year. There is no farming possible in this desert\nrange, but the story is silent on subsistence. The chief wants to\nreturn to make war, and, after a brief visit home, leads his people to\nthe river at the south end of Mohave valley, and then makes a long\ndetour downstream to below Ehrenberg, in Halchidhoma land; from there\nthey turn back until they once more reach the foot of Mohave valley.\nNothing happens on this excursion; it is perhaps introduced from sheer\nlove of mental travel, or to suggest the progress of a war party. The\nMohave in the southern half of the valley flee before the invaders,\nwho appropriate a set of houses near where they had lived originally.\nHere they stay a year, as is shown by his daughter, when her feelings\nof modesty are hurt, running away to the Walapai for that period. Then\nthey suddenly resume the march northward for a few miles, and finally\njoin battle with Savilyuyave, Umas-kwit\u0161it-pat\u0161e's own younger brother\nand leader of the refugees, at \"Hawk-nose\" near Fort Mohave. The\naccount of this climax is quite meager. The residents run away across\nthe river. Savilyuyave is killed and scalped, his daughter is made a\n\"slave.\" After the despoiling of another group, the \"Quail people,\"\nand some calling of names across the stream, the hero and his band\nreturn to the Providence mountains, where one of them dies of a wound\nreceived in the battle. Why the two halves of the Owit\u0161 clan should\npeacefully separate under the leadership of two brothers, and then the\nreturning one insist on war to a finish, but abandon the conquered\nterritory, is wholly unaccounted for. Either there is motivation which\nthe narrator knows but considers it unnecessary to discuss; or the\nmotivation is as lacking as in a dream. After all, these tales are all\ndreams, the Mohave insist. And while it is clear that they do not\nordinarily invent new plots in their dreams, they do quite probably\ndream over or brood about or perhaps actually redream, each man, the\nplot or plots which he calls his. The one theme which runs through\nthis tale as a unifying thread is the doom of war.\n\n\nTHE TALE\n\n1. Umas-kwit\u0161it-pat\u0161e lived at Aha-kwa'i[1] with his people. At that\ntime the river was near that place. He was the only one of them to\ntalk to the rest. Then he and his people crossed the river to the\nwestern side to Ama\u1e6d-kusayi.[2] (4 songs.)[3]\n\n [1] Aha-kwa'i is at the \"Old Gus\" ranch, below Milltown, on an\n overflow pond or slough (an old river arm), at the foot of the\n mesa on the east edge of Mohave valley, upstream from Needles\n and downstream from Fort Mohave. At the time of the story, the\n river lay close to Aha-kwa'i.\n\n [2] Downstream from Hat\u0161ioq-va\u1e6dveve.\n\n [3], [3a] The narrator stated that he usually omitted the songs\n credited to pars. 1 and 2 and began with those referring to the\n Providence mountains. I\u03b8ava is arrowweed.\n\n2. Then they went up on the mesa, and from there into the mountains at\nI\u03b8ave-kukyave. (2 songs.)[3a]\n\n3. Then they went on to the large mountains, Avi-kwe-havasu,[4] the\nProvidence mountains. (2 songs.)\n\n [4] \"Blue mountains,\" as they appear from the Mohave country.\n\n4. They had found that land and kept it for their own. They lived\nthere a year. Now Umas-kwit\u0161it-pat\u0161e was a Mohave, and his relatives\nwere Mohave in this country. He said: \"I want to go back to my\nrelatives.\" Then he returned by the way he had come, going back to\nAha-kwa'i with his people. When he had returned, all the Mohave said:\n\"I think he has come to make war.\" They talked of war. They were\nafraid of him, for he was very large. Then he went back to the\nProvidence mountains with his people. Now he was a man who dreamed\nwell.[5] He knew what the people were saying about him: he dreamed it.\nThey were saying: \"I wish Umas-kwit\u0161it-pat\u0161e would come again. We\nwould cook wheat[6] for him, and put meat into it, and make good food\nfor him.\" No one sent for him to come but he knew what they wished.\nThen he was ready to come to make war. So he started with his people,\nbut he did not go straight. He went past Hatalompe[7] far down to\nAha-kwatpave.[8] (An indefinite number of songs.)[9]\n\n [5] Sumat\u0161-ahotk.\n\n [6] Frequently considered native by the Mohave.\n\n [7] Six miles south of Beal, the point at which the Santa Fe\n railroad leaves California on its way east.\n\n [8] On the Colorado on the east side, below Ehrenberg. He had to\n cross the river to reach it, of course.\n\n [9] The narrator first said he sang \"4, 5, 6, 10, or 12 songs\"\n about the journey to Aha-kwatpave Later he stated that he sang\n of this portion of the story \"a whole night, 50 songs.\" The last\n place mentioned by name on the way south, however, is Hatalomve\n or Hatalompe.\n\n5. From there he turned back and started north up the river. (10\nsongs.)\n\nHe came to H\u00f4ore.[10] (1 song.)\n\n [10] Ehrenberg. The route now is back northward up the east bank\n of the river.\n\n6. From there he started again with his people and went upstream to\nKapotake-hiv'auve.[11] They slept there and went on up the river to\nAma\u1e6d-koahoat\u0161e. (2 songs.)\n\n [11] No songs were mentioned for this place, perhaps by\n oversight.\n\n7. Having slept there, they went on to Avi-helye'a. (1 song.)\n\n8. The next day they came to Avi-kwa-hapama, (1 song.)\n\n9. From there they went on, the next morning, until they reached\nAqwaqa-have.[12] There they slept again. (5 songs.)\n\n [12] Aqwaqa means deer.\n\n10. Starting in the morning, they went on up to Tatasky-anve. They did\nnot sleep there.[13] But Umas-kwit\u0161it-pat\u0161e talked of war. He said:\n\"When there is war, people are beaten and run away. Women are captured\nas slaves and pushed into the river.\" So they talked of what they\nwould do. (2 songs.)\n\n [13] Possibly meaning that they went past the place without\n stopping, but more probably that they made camp and spent the\n night there, and that Umas-kwit\u0161it-pat\u0161e talked to his people\n instead of letting them sleep.\n\n11. Then they came to Hakut\u0161yepe.[14] There they made camp. Then they\nsaw a beaver's track, like a little boy's foot. They had never seen it\nbefore and thought it was a little boy. Umas-kwit\u0161it-pat\u0161e showed it\nto his people and they were afraid. In the morning they started. (10\nsongs.)[15]\n\n [14] The mouth of Bill Williams Fork of the Colorado, the place\n being known as Aubrey.\n\n [15] Thus the narrative. In subsequently indicating the number\n of songs relating to each part of the story, the narrator made\n no mention of Hakut\u0161yepe and the incident there, but proceeded\n as follows: \"On the way north, 4 songs. At Selye'aye-kwame, 4\n songs. At Chemehuevi valley, 2 songs.\" There is no discrepancy,\n but different events and stages of the same part of the journey\n are specified in the two accounts. It must be remembered that\n the narrative is unusually condensed.\n\n11a. They came to Selye'aya-ita, where they slept. Umas-kwit\u0161it-pat\u0161e\ntold his people how brave he was, and how good his luck was, and what\nhe had dreamed. (4 songs.)\n\n12. They started up the river next day, came to Hatu\u1e6dve and slept\nthere. (4 songs.)\n\n13. They went on up again. (3 songs.)\n\n14. That night they slept at Ama\u1e6d-kyerekyere-kwitni.[16] (4 songs.)\n\n [16] South of Mellen on the railroad. They are now at the foot\n of Mohave valley.\n\n15. In the morning they came to Kwaparvete[17] and stood there. The\npeople on the west side of the river, saw them and were afraid and ran\noff. (10 songs.)\n\n [17] Kwaparvete is the name of a little mesa which the railroad\n ascends and traverses after it crosses the river and before it\n enters the mouth of the Sacramento wash, by which it climbs to\n the Arizona plateau.\n\n16. Umas-kwit\u0161it-pat\u0161e and his people saw them going. He said: \"Let\nus pursue but not kill them.\" Then they followed them.[18] Now\nwomen shout in war. But this time the women said: \"We will not\nshout. You say you will not kill them, but only chase them;\ntherefore there is no need for us to shout. When you are ready to\nkill, we will shout.\" Umas-kwit\u0161it-pat\u0161e said: \"We shall have war.\nWe are not killing these people. We do not even wish to attack\nthem. But there will be war.\" Those who fled came to above where\nNeedles now is. Umas-kwit\u0161it-pat\u0161e and his people followed their\ndust until they came to Avi-hilykwampe.[19] There the pursued\ncrossed the river, and Umas-kwit\u0161it-pat\u0161e crossed after them. (20\nsongs.)\n\n [18] Crossing the river to the west bank, as the context shows.\n\n [19] About five miles north of Needles, where the mesa from the\n west runs down to the river.\n\n17. The fleeing people came to Ama\u1e6d-tasilyke and to A\u03b8'i-kupome. But\nUmas-kwit\u0161it-pat\u0161e and his people went another way, eastward to\nAha-kukwinve.[20] Now they were nearly at the place where they had\nformerly lived.[21] All the people in the vicinity were afraid and ran\nnorthward, upriver, abandoning their food and dishes and property.\nUmas-kwit\u0161it-pat\u0161e's people gathered up these effects, ate the food,\nand lived there.\n\n [20] At the foot of the mesa. Both parties are now east of the\n river.\n\n [21] Namely, Aha-kwa'i, where the story starts.\n\n18. Umas-kwit\u0161it-pat\u0161e had a daughter, Ilya-owit\u0161-maikohwere. He said:\n\"Now that you are big enough, do not sleep near me. Sleep at a\ndistance. Sleep in the corner of the house.\"[22] Then the girl was\nangry at his saying that and ran off. (4 songs.)\n\n [22] He wanted her to have a lover and marry, and feared that no\n man would steal to her while she lay close to her parents. There\n is nothing disgraceful in this suggestion, to the Mohave, who\n scarcely make a distinction between lover and husband. The old\n people frequently exhort the young to enjoy themselves while\n they can.\n\n19. She went east until she came to Hawi, where she slept. Then she\nwent on to Avi-hoalye, the Walapai mountains.[23] There were many\ngirls among the (Walapai) people living there, and she played with\nthem and stayed with them a year. She liked it there. (30 songs.)\n\n [23] Hoalye means yellow pine. The name Walapai, hawaly-ipai in\n Mohave, seems to be derived from this word.\n\n20. After a year she went back. When she returned, she was ashamed and\nsat outside the house. She did not go indoors to her parents. She was\npainted red. The people she had been with, the Walapai, had given her\nthe paint. The Mohave do not paint like that. So they did not know who\nshe was. She sat with her head bowed. Then Umas-kwit\u0161it-pat\u0161e came\nout. \"That is my daughter,\" he said. (10 songs.)\n\n21. He said to her: \"I thought you had died. When a woman visits her\nfriends among another tribe, she stays two months or three months. You\nstayed a year and I thought you were dead.\" Then, after four days,\nUmas-kwit\u0161it-pat\u0161e said: \"Now it is four days. I am ready to fight. The\npeople I am going to attack do not live very far away. But I think my\ndaughter is tired. Have you become tired?\" But Ilya-owit\u0161-maikohwere\nsaid: \"No, I am not tired. I will go with you.\" When they came to\nAma\u1e6d-tasilyke and A\u03b8'i-kupome, the people whom they had pursued before\nand who had fled there and were still living there, saw them, and took\ntheir property and fled north once more. They ran to Sokwilye-ihu.[24]\nThere they lay down for the night. Umas-kwit\u0161it-pat\u0161e and his people\nslept at Selye'aye-'it\u0161-pat\u0161e,[25] downriver from them. Then\nUmas-kwit\u0161it-pat\u0161e named a mesa near by: Havateit\u0161e-'isnave. (40 songs.)\n\n [24] \"Hawk-nose.\" Not far from Fort Mohave.\n\n [25] Near the river, on the irrigation canal in use at Fort\n Mohave in 1904. Selye'aye is sand.\n\n22. Then he started again. Now he wanted to kill the people at\nSokwilye-'ihu. Savilyuyave,[26] his younger brother, was the head man\namong those who had fled. When Umas-kwit\u0161it-pat\u0161e and his people came to\nSokwilye-'ihu, they fought. Soon Savilyuyave's people ran away and\njumped into the river. Savilyuyave himself was killed in the river. He\nsank to the bottom and they seized him, dragged him on the bank, and\nscalped him. His daughter[27] they took as a slave. Umas-kwit\u0161it-pat\u0161e's\npeople went back downriver to Selye'aye'-kumit\u0161e.[28] (5 songs.)\n\n [26] Also the name of a Mohave who died not many years before\n 1903.\n\n [27] Her name was said also to be Ilya-owit\u0161-maikohwere. Owit\u0161\n is one of the women's clan-names. As Umas-kwit\u0161it-pat\u0161e and\n Savilyuyave were brothers, and of the Owit\u0161 group, their\n daughters would both be named Owit\u0161. In reply to a question, the\n informant stated decisively that all the people accompanying\n Umas-kwit\u0161it-pat\u0161e called their daughters Owit\u0161, showing that he\n regarded them as a clan. The totemic reference of the clan is to\n clouds.\n\n [28] A mesa approaching the river about two miles south of Fort\n Mohave.\n\n23. There they stayed and rested.[29] Umas-kwit\u0161it-pat\u0161e stood up and\nnamed all the places along the river, up to the source. (5 songs.)\n\n [29] Probably for the night, while their leader addressed them.\n\n24. Then they started again and went north to\nAma\u1e6d-nyamasave-kwohave.[30] Those who lived there were called the\nQuail-people, Ipa-'ahma.[31] They saw Umas-kwit\u0161it-pat\u0161e coming and\nfled across to the west bank of the river. He took their land and all\ntheir food. Now Savilyuyave's people were at Avi-kutaparve.[32] The\nQuail-people, being afraid, wanted to join Savilyuyave's people, and\nwent to Avi-kutaparve. (3 songs.)\n\n [30] Two or three miles north of Fort Mohave: \"earth-white-kwohave.\"\n\n [31] \"When these people were killed, they became quail.\"\n\n [32] Three or four miles north of Fort Mohave, on the west bank\n of the river, where the mesa or cliff is whitish.\n\n25. Umas-kwit\u0161it-pat\u0161e went up the east side of the river. He saw (his\nbrother's and the Quail) people on the other side and stood and talked\nacross the river to them.[33] He said: \"I have fought you. Now I will\nspare you. You did not stand up against me: I will let you go.\" Then\nthey talked badly[34] to each other, telling of each other's dead\nparents and ancestors. (4 songs.)\n\n [33] Literally, \"talking\" is hardly possible. The Colorado is so\n wide that a conversation cannot be carried on across it except\n by shouting.\n\n [34] Amatyesumak, \"cursed.\"\n\n26. Soon Umas-kwit\u0161it-pat\u0161e crossed the river, not at Avi-kwutap\u0101rva,\nbut below. \"When a man is fighting, he does not stay in one place, he\ntravels,\" he said. He wanted to go back to the Providence mountains.\nThen they came to Aha-kuhulyu'i.[35] But they found the spring full of\nvermin[36] and went on without drinking. One of them, Umas-elyi\u03b8e, who\nhad been shot in the thigh, was in great pain as they traveled through\nthe desert here. (1 song.)\n\n [35] \"Stinking-water,\" a spring on a slope, five miles or more\n from the river.\n\n [36] Humkuyove.\n\n27. They came to Avi-'it\u0161ierqe[37] and stood there and saw their\nmountains, their own place, the Providence mountains. (1 song.)\n\n [37] \"Excrement-rocks\" or \"mountain.\"\n\n28. From there it did not take them long to reach their home. (2\nsongs.)\n\n29. When they arrived, Umas-elyi\u03b8e died. (10 songs.)[38]\n\n [38] These ten songs mention the roof, posts, and other parts of\n their houses--a favorite subject.\n\n\n\n\nIII. NYOHAIVA\n\n\nCIRCUMSTANCES AND NATURE OF THE STORY\n\nIn November, 1905, my friend and interpreter Jack Jones came to San\nFrancisco and the University, bringing with him an informant called\nAspa-sakam, which means Eagle-sell. Aspa-sakam was a youngish\nmiddle-aged man, heavy-set and inclined to be fat, who worked pretty\nsteadily for the Santa Fe railroad at Needles. He was, however, a good\nMohave inwardly, and had dreamt and could sing two cycles, Yellaka or\nGoose, and Nyohaiva (Ny\u00f4'haiva), which is a story of war but named\nafter an insect. He narrated both of these, proving himself an\nexcellent informant as regards precision, orderliness of mind, and\nwillingness to explain. His Goose story has been outlined on pages\n766-768 of the Handbook of California Indians. It is a very long tale\nwith a minimum of action. The Nyohaiva story, which follows here, is\nmuch shorter. The songs, as their scheme was outlined and as they were\nrecorded on the phonograph in part, aggregate only about a hundred, as\nagainst four hundred or more in the Goose series. Aspa-sakam said that\nit took only one night to sing the Nyohaiva series through.\n\nNyohaiva, the narrator said, was known also to an old man called\nMehulye, who was his mother's brother and who now lived with him. This\nwas a paralyzed man who knew the Great Tale, the story of migrations\nand battles of Mohave clan groups.\n\nAs regards Goose, Aspa-sakam said that this was known also to his\nbrother and to an old man, Hakwe, who was his father-in-law and\ntherefore not a blood relation. The narrator added that perhaps\nsometime he would teach the singing to his son. The old man, Hakwe,\nwas subsequently interviewed at Needles. I shrank from obtaining from\nhim the whole of the story, having already gone through the ordeal of\nsecuring it from Aspa-sakam, but did record some of the songs and a\nplace-name synopsis of the story, which is given on pages 768-769 of\nthe Handbook. This outline shows Hakwe's version of Goose to be quite\ndifferent in detail from Aspa-sakam's. The songs also have a different\nmelodic theme. It does not seem, therefore, that either of these two\ninformants, son-in-law and father-in-law, could have learned from, or\nbeen very much influenced by, the other.\n\nAs for Nyohaiva, Aspa-sakam subsequently said that his kin on the\nfather's side knew Nyohaiva. As a boy he heard them sing it and\nlearned it. \"They did not teach me, for such things cannot be taught.\nThey can only be dreamed. But my relatives knew Nyohaiva, and I\ndreamed it.\" These are his own words, and, semi-contradictory as they\nmay seem to us, they perhaps come as close as is possible to\nexpressing a characteristic Mohave nondifferentiation of spontaneous\ndevelopment from within and acquisition from without. Aspa-sakam added\nthat the way he came to know Goose was different: none of his kinsfolk\nknew this. In our words, he really dreamed this; Nyohaiva he both\nlearned and dreamed. When he was a boy, sometimes he would sing parts\nof Goose. An old man, hearing him sing, would say: \"Yes, that is\nright. Yes, that is Goose.\" So he acquired more of it, dreaming it,\nand came to sing more and more of it.\n\nIt is doubtful whether he had ever sung either Goose or Nyohaiva\nthrough consecutively at any one time or occasion. I had seen him\nabout two years earlier at a death and cremation, where he was\nsinging, probably Nyohaiva. He had sung Goose for amusement at night\nat his home, he said. Neither he nor the interpreter seemingly could\nbe made to understand clearly my questions whether he had ever sung\nGoose a whole night through, or whether he had ever sung it or\nNyohaiva continuously from beginning to end. Such a statement of\nfactual events seems to have little meaning to the Mohave.\n\nNyohaiva is sung standing, at any rate when women dance in a ring\naround the singer. He leans on a stick, which he sometimes thrusts\nforward and waves to the rhythm of his song, sometimes drops through\nhis hand to strike the ground. There is no rattle or musical\ninstrument.\n\nNyohaiva is classed by the Mohave as one of their song-myths dealing\nwith war, and its plot is simple. Nyohaiva is an insect. She comes into\nexistence as a woman in the north end of Mohave valley, at Miakwa'orve,\nabove Fort Mohave, at the time of the beginnings: \"The world was still\nwet.\" There is however no reference in the tale to Matavilya's death,\nHa'avulypo, Avikwame, or the actually originating events. Nyohaiva\ntravels south along the river, naming places and encountering named\npersonages, but without notable happenings, as far as Aqw\u0101qa-have, in\nHalchidhoma territory, below Parker. Here four brothers, including\nOt\u0161\u00f4uta, believe that she comes for war and plan to kill her first. She\non her part finds bones which she recognizes as her relatives'--a\ncharacteristic Mohave motivation and inconsistency--and bets her body\nagainst her freedom in a game to be played with one of the same bones.\nShe wins, threatens them with war, and runs off southward, announcing\nimpending war to those whom she meets, as far as Ava-t\u0161ohai, somewhere\nbetween Parker and Yuma. There she incites the people, under the\nleadership of men whose names denote blackbirds, to join her in\nreturning and attacking Ot\u0161\u00f4uta's people. There is no reason given, why\nthey should do so; rather, war is treated as something which, now given\nits roots, grows and will be--a sort of gathering fate, though a\nstirring and pleasurable one. The prolix Mohave narrative manner of\nadding incident to incident makes for an effect of slow accumulation of\nfeeling on this theme. However, the war itself resolves into the killing\nby magic of a single leader: Homeric battles are not a usual part of the\nstory pattern of the Mohave, in spite of their preoccupation with war.\nWith a magic ball Nyohaiva puts the enemy settlement to sleep, enters\nOt\u0161\u00f4uta's house, cuts off his head. This she carries upriver to\nSamo'okusa or Ama\u1e6d-ya'ama near Parker, where people are living under the\nleadership of four transvestites! She institutes the scalp dance for\nthem; throws Ot\u0161\u00f4uta's skull far south to become a rock at Picacho in\nYuma land; then turns herself to stone as Hawk-rock, east of Parker.\n\nThe objective towards which the events of the tale trend seems to be\nthe institution of the victory scalp dance; at which, in actual Mohave\npractice, Nyohaiva was one of several singings that were sung and\ndanced to. In this dance, too, transvestites--the word means coward as\nwell--participated along with women; and there was the expectable\nheterosexual indulgence. Hence probably the astounding berdache chiefs\nof the tale: they are imagined in order to provide the fitting dance\nsetting. The scalp celebration seems to have been the principal Mohave\noccasion for dancing.\n\nNyohaiva, as a woman, herself reflects this peculiar relation between\nwomen and war: her hair, her skirt, her bashfulness are specified. But\nthere is also the opposite attitude: she incites, she wants revenge,\nshe kills. Here she is almost the embodiment of the hwami, the\noccasional female active homosexual whom the Yuman river tribes\nrecognize as the counterpart of the more frequent male passive invert\nor alyha. But she is never explicitly designated as a hwami, nor does\nthe tale itself allow us to interpret her as having had defined hwami\nstatus in the Mohave mind. Normal sex impulse or relation, what we\nshould call love interest, does not enter into this story at all. It\nis normally treated meagerly in Mohave mythology, in spite of the\nendless sex talk and obscene humor of Mohave daily life. When it does\nappear in narrative, it is episodically. The plots as a whole show the\nlove incidents to be subsidiary. Thus the Cane hero wishes a storm to\nrid himself of his wives, who are delaying the revenge for which he is\ntraveling; and when his conscience makes him relent, it is because his\nwish strikes him as inhumane and bad in general, not because of tender\nsentiments toward the wives as love-objects. And there is rarely much\nsex feeling, and never a touch of ribaldry. For instance, the Tumanpa\nstory is based on an incest motive, but the theme is treated with such\nrestraint as scarcely to obtrude beyond the skeleton of the plot, and\nnever with a trace of passion. The brother and sister are old people\nat the beginning of the tale! The fact that such sex element as enters\ninto Nyohaiva is tinged with the quality of inversion, suggests a\ndefinite functional relation between inversion and war in Mohave\nculture. I say inversion because its sanctioned institutionalization\nlargely removes it from the realm of the perverse, at least socially\nand in part psychologically.\n\nBesides fighting and love-making, a third element active in Mohave\nlife is left out of Nyohaiva as out of certain other stories in Mohave\nmythology. This is their tribal consciousness and keen ethnographic or\ninternational interest. All the people encountered in the story are\ntreated as if they were Mohaves, or at least members of a still\nundifferentiated human race leading a specifically Mohave-type life;\neven though they dwell as far away as the Yuma habitat. (There is a\npartial exception in the incident when Nyohaiva detours east into the\nmountains, finds a man whose name refers to buckskin shirts, and gives\nhim hunting arrows to live by: thus she institutes the Walapai more\nthan she encounters them.) The attitude of clannish rather than of\ntribal differentiation recurs in the unpublished \"Great Tale\" and, in\nthe present monograph, in Cane (I), and explicitly in Vinim\u016blye-p\u0101t\u0161e\n(II), where the victorious attackers of the Mohave, coming from the\ndesert Providence mountains, are not the Chemehuevi who historically\ninhabited this range, but a separatist band of Mohave who are\nrepresented as having settled there, contrary to economic possibility\nfor a farming people.\n\nNevertheless, the Nyohaiva geography reflects historic international\nrelations. The district of the Mohave-like settlements which plot\nagainst Nyohaiva and are vanquished by her are where the Halchidhoma\nlived as recurrent objects of Mohave and Yuma attack. However, the war\nparty against them comes from the south, that is, from the Yuma\ndirection; and the victim's head is petrified in Yuma territory. It is\npossible therefore that Nyohaiva is a variant derivative of the\nAv'alyunu myth and singing which the Mohave recognize as the Yuma\nequivalent of their Nyohaiva, as per the third paragraph of the tale.\nThat Nyohaiva herself is made to have her origin in northern Mohave\nvalley and turns to stone not far from the scene of her victory, means\nless, because almost all stories move from north to south, through the\nvicinity of Avikwame being the typical point of mythic departure with\nthe Mohave, and at times also in Yuma, Walapai, and even Diegue\u00f1o\nnarratives.\n\n\nTHE NYOHAIVA TALE\n\n1. Nyohaiva came to life at Miakwa'orve.[1] That place was the first\none to be dry. All about, the world was still wet. She thought: \"I do\nnot know which is the best way to go. I wonder in what direction is\nthe best place for me, so that everyone will know me and I can tell\nwhat I know. I have dreamed well. I wish to tell what I know so that\neveryone will understand it.\" Now the day and the sun and everything\nelse already existed. Then she thought: \"There is the sun. It is\nalready gone down as far as that.\"[2] (3 songs.)\n\n [1] Opposite Fort Mohave and upstream from it; therefore in\n Nevada.\n\n [2] It was anya-tonya'im, afternoon.\n\n2. Then she said: \"Now I know what to do. I will not go elsewhere than\nsouth. I will cross the river and go to I\u03b4\u00f4-kuva'\u012bre.\"[3] Then, when\nshe came to I\u03b4\u00f4-kuva'\u012bre, she thought: \"I will tell about this place\nand that I am here.\" (2 songs.)\n\n [3] I\u03b4\u00f4-kuva'\u012bre is upstream from Fort Mohave and frequently\n mentioned. I\u03b4\u00f4 is the black willow.\n\n3. When she was about to start from there, she said: \"I will tell\nfurther what I know, so that everyone will learn what I say. Let\neveryone listen to me and take my words.\" As she said this she took a\nhandful of sand. \"I am a person who has dreamed well. When you Mohave\nsing, you will sing Nyohaiva. There is another name for singing that,\nAv'alyunu,[4] but it is the Yuma who will learn that. It will be the\nsame singing, but I give it another name.\" (1 song.)\n\n [4] Ava-lye means in the house. Some Mohave sing Av'alyunu, but\n as something learned from the Yuma.\n\n4. She said: \"Well, I have told everything here. I have finished. I will\ngo.\" Then she went to Aht\u0161y\u00ea-aks\u0101mta.[5] When she had gone a little to\nthe south from there she saw a hill of sand, Selye'aya-kum\u012bt\u0161e.[6] Then\nshe said: \"All will come to this place. They will come here to play and\nsing and have a good time. That is how I want you to become married.\"[7]\nAll the people there looked at her, but did not know who she was. \"I am\nthe person called Yana\u03b8a-kwe-'ataye,\"[8] she said; \"Do you not know me?\"\nThen all said: \"Yes, we know you. We have heard of that person. That is\none who sings and from whom we learn singing. Her name is Nyohaiva.\" Now\nthey all knew who she was. (4 songs.)\n\n [5] Two to three miles from Fort Mohave, a little east of north.\n Aksamta is one of the \"wild\" seeds planted by the Mohave; cf.\n Mastamho, VII, 36-42, below.\n\n [6] About a mile north of Fort Mohave; a sand hill.\n\n [7] Merrymaking and dancing lead to courtship. Compare the\n \"Supplement\" of the Mastamho myth.\n\n [8] This insect, of which Nyohaiva is so to speak the\n impersonation, is described as being red-spotted and as coming\n out of the ground when this is dry. Hence no doubt the allusion\n to Nyohaiva's place of birth being the first to become dry. The\n Mohave call yana\u03b8a-kwe-'at\u0101ye a \"spider,\" but it spins no web.\n The element -ataye means many, atai-k; yana\u03b8a-, the narrator\n suggested, was from \u03b4anu\u03b8a, tears, alluding to the spotted\n appearance of the animal.\n\n5. Nyohaiva said: \"There are people living below. I must go down. I\nwant to talk to them and teach them to sing. I want to talk to others\nas well as to you.\" Then she went. She came to Kamahn\u016blye.[9] When she\narrived there, she said: \"I do not tell you anything else. I teach\nyou only singing. I do not tell you what you are to do, but only how\nyou are to sing.\" (4 songs.)\n\n [9] Kamahn\u016blye is at the foot of the mesa (valley edge) in\n Arizona, 4 miles south of Fort Mohave, near the Lamp ranch.\n\n6. She said: \"That is what I teach you. Listen to me.\" As yet she did\nnot teach other tribes. She taught only the Mohave. Then she went on\ndownward to Sav\u00eat-t\u00f4he.[10] (3 songs.)\n\n [10] Sav\u00eat-t\u00f4he, a sandy place, is across the river from\n Needles, due east, at the foot of the mesa. Another place of the\n same name, but rocky, is said to occur farther down the river.\n\n7. As she stood there she heard someone speaking or shouting in the\neast. She thought: \"I hear people to the east. I think I will go\nthere.\" Thus she said and went east. She went up over the mesa and far\nup into the mountains A'\u012b-kumnau-t\u0161um\u012b. There there was a spring,\nAha-kuvilye.[11] Someone lived there. She said: \"I know you. Your name\nis Hama\u03b8\u00f4le-viya.[12] Well, I will tell of your body. I will tell\nabout you.\" (4 songs.)\n\n [11] \"Stinking water.\" She is in Walapai land now.\n\n [12] Hama\u03b8\u00f4le is a Walapai buckskin shirt; viya, ham-vaya-k, to\n turn, revolve. \"All will see him as he stands in his shirt and\n turns about to display it.\"\n\n8. Then she was ready to return. \"I am going back now,\" she said. She\ngot up. Then she said again: \"You can live here by hunting, but you\ncannot hunt without having the things with which to hunt.\" Then she\ntook[13] a bow and four arrows and threw them on the ground, and those\nliving there picked them up. \"Now you are provided. You can hunt and\nshoot,\" she said. She also took a stone knife with a wooden handle and\ngave it to them, then she started to go back. (She did not sing about\nwhat she did there. She only instructed those people, the Walapai.) As\nshe returned toward the river, everything had been made, both sky and\nearth, and all was quiet and still. She thought of that as she came,\nand sang about it. (4 songs.)[14]\n\n [13] Produced magically, hiwakso\u0101mim.\n\n [14] She evidently returned to Sav\u00eat-t\u00f4he after her eastern\n excursion, for the songs are credited to that place. Note that\n the songs are about the completion and stillness of the world on\n her main journey, not about the episodic side trip of\n instituting Walapai customs.\n\n9. Now she went downstream along the edge of the river. She said: \"The\nway that I have come will be a trail. I am making a trail for people.\nWhen they want to go, they will travel by this.\" It was when she came\nto Hot\u016brveve[15] that she said this. (1 song.)\n\n [15] Unidentified.\n\n10. She went on. Then she heard someone far downstream. She thought:\n\"I wonder whether I can jump four times and reach that place.\" Then\nshe tried to find how she could jump. She thought: \"I think I am able\nto jump. I am light now: I can jump far. Perhaps if I stand and turn\naround four, five, six times I shall go far.\" She stood there\nthinking, thus. Then she turned herself around four times. Then she\narrived far down below, at Ive\u03b8\u012bkwe-'akyulye. Nyahun\u00eam-kway\u0101ve[16]\nlived there. He said: \"The person who has come is not like other\npeople. He combs and spreads his hair,[17] he does not roll it.[18]\nWhat is the reason you do not roll your hair? Come among my people and\nlive here and I will give you a name.\" Nyohaiva said: \"It is good.\nGive me a name. I will join you.\" He told her: \"Stand facing the\nsouth.\" Then she faced the south. He sat behind her, looking at her\nback. \"I give you the name A\u03b8'inkume\u03b4\u012b,\" he said. When she received\nthat name, Nyohaiva said: \"Now I have a new name. Everyone has heard\nit. My name is A\u03b8'inkume\u03b4\u012b. I have learned something new.\" Then she\nsang. (4 songs.)[19]\n\n [16] Nyahun\u00eam-kway\u0101ve: hune is the Mohave name of a crook used\n by the Yavapai for pulling fruit from the tall sahuaro or giant\n cactus; it consists of a pole with a small stick tied at an\n angle at the end. Kw-ayave, ayave-k, bent, crooked.\n\n [17] Like a woman. There is of course no pronominal gender in\n Mohave, so \"his\" is ambiguous.\n\n [18] Into pencils or strands, like a man.\n\n [19] It is characteristic that it was at this point in the story\n that the interpreter first realized that Nyohaiva was a woman,\n not a man.\n\n11. From there she went on slowly. She came near\nAma\u1e6d-eh\u00ea'-kwa\u03b4\u00f4ske.[20] The man who lived there saw her coming: he was\ncalled Hut\u0161at\u0161-mekulypuk.[21] He said: \"I heard that it was so: I\nthink this is my sister. I think that I look like her.\" When she\narrived and stood before him, he said: \"You are my sister.\"[22]\nNyohaiva said: \"No, you are not my brother.\"[22a] \"Yes, you are my\nsister,\" he said. Then she told him: \"Well, let us measure our feet.\nSee, your feet are different. Let me see your arms. Yours are\ndifferent from mine. Mine are short, yours are long. You are not my\nbrother.\" Still he insisted: \"Yes, I am your brother.\" But she said:\n\"No, you are not like me. You are tall.\" Then she went away from that\nplace. (3 songs.)\n\n [20] Ama\u1e6d-eh\u00ea' is white earth paint.\n\n [21] Evidently a myriapod or centipede. Described as a white\n underground insect or worm, longer than a finger, with legs\n along both sides of the body, and able to run fast. \"Hut\u0161at\u0161,\n white-haired; pukel-pukim, wriggle, travel like a snake.\"\n\n [22], [22a] They use the term hav\u012bkwek, defined by the narrator\n as a man or a woman's older or younger brother or sister, viz.,\n any sibling. The word has not been secured as kinship term. It\n is obviously from hav\u012bk, two; hence probably \"one of a pair.\"\n\n12. She went to H\u00f4'aunye-vat\u0161e. Hut\u0161at\u0161-matillaye[23] lived there.\nWhen she arrived, he also said to her: \"You are my sister.\" She stood\nopposite him, saying: \"I do not think I am your sister.\" \"Yes, you are\nmy sister,\" he said. Then she told him: \"I have heard of you. You have\nbeen away. No one knew it; no one saw you; but I heard it: I know you\nhave been away; I know you and what your name is. You are\nHut\u0161at\u0161-matillaye.\" (3 songs.)\n\n [23] Apparently also an insect. It jumps awkwardly, sometimes\n falling. For matillaye, compare ke-layi-m, fall.\n\n13. So she went on. When she arrived at a place where there was no\none, she passed by. She reached Ahmo-kut\u0161e\u03b8\u012blye.[24] There she stood\non a rock. Then she heard people singing at Ama\u1e6da-kwit\u0161e. She thought:\n\"When I come to them they will not know me. I am afraid they will kill\nme. How shall I go there? I do not know.\" (2 songs.)\n\n [24] Ahmo' is a mortar.\n\n14. She wanted to go to that place. She thought: \"What shall I be? I\nwill become something.\" Then she walked, and jumped about. She put\nthree feathers on herself. Then she became an arrow. She jumped\nup.[25] She arrived where she had heard the noise, at Ama\u1e6da-kwit\u0161e,\nand there she stuck in the ground. Little boys were playing about and\nfound the arrow. One of them said: \"I have often been here but I have\nnever seen an arrow sticking in the ground.\" He did not take it, but\nwent back and told the old man who lived in that place. The old man's\nname was Halto\u1e6d-am\u012bt\u0161-kwis\u0101ma.[26] When the boy told him, this old man\nsaid: \"Be careful: that is no arrow. Perhaps it is a person who has\nbecome an arrow.\" Nyohaiva heard that and thought: \"I will change\nback. I want to go to that old man's house.\" Then she turned human\nagain, and went to the house. The old man saw her coming and said:\n\"See, she is coming. I told you that it was no arrow. It is a person\nwho is coming.\" When she reached the house, the old man said: \"Give\nher to eat: give her pumpkins and corn.\" They had food ready and gave\nit to her. But she did not know that it was food and would not eat it.\nShe had never eaten that kind before. They wanted her to eat and said:\n\"Why do you not eat?\" But she said: \"No, I do not want to.\" She was\nafraid. She thought: \"If I eat it, perhaps it will kill me.\"[27] She\nwanted to go on and did not even sit down. She only squatted and sang.\n(3 songs.)\n\n [25] And flew.\n\n [26] Halto\u1e6d, given as meaning himake, his back, more likely is\n the word for spider; amit\u0161, far; kw-isam, see.--This is also an\n insect, a small rough bluish or gray beetle that feigns death\n when handled.\n\n [27] The Mohave are averse to strange food; it may bring\n sickness.\n\n15a. She wanted to go on to Aqw\u0101qa-have.[28] So she started. Now she\ncame to Aqw\u0101qa-have. There were four brothers who lived there, old\nmen: Nyahamo-vetaye,[29] the oldest, Ot\u0161\u00f4uta,[30] the next,\nHi\u03b4\u00f4-kwitara,[31] the next, and K\u012bm-ku-sum\u0101,[32] the youngest.\n\n [28] Aqw\u0101qa is deer.\n\n [29] Nyahamo \"from ahmo', mortar\" (?); vetaye, atai-k, large,\n much. Cf. Nyahaim-, wet, moist, in ritual names.\n\n [30] From it\u0161ou-k, to make (?). \"He was well-made, good\n looking.\"\n\n [31] Hi\u03b4\u00f4, his eyes; kwi-tara, compare \u03b4o-tara-k, blind. \"He\n always looked down.\"\n\n [32] K\u012bm-, cf. aky\u00eam, shoot; ku-sum\u0101, dream. He dreamed of bows\n and arrows and instructed people in successful hunting, and told\n how he could shoot the sky and make his arrows stick in it. He\n shot at ammo, the mountain sheep (the three stars of Orion's\n belt); hence people hunt mountain sheep. Two or three small\n stars in a row in Orion are his arrow.\n\n15b. Nyahamo-vetaye had a daughter. He said to her, as Nyohaiva\narrived: \"When a traveler comes, you must talk to her. You must make\nher come to the house and be her friend. That is the way you should\ndo.\" When the old man said that, his daughter went to Nyohaiva, took\nher by the hand, and brought her to the house. Nyohaiva would not go\nin, but sat outside at the corner of the house. The four men did not\nknow her. \"I wonder who she is,\" they thought. She was ashamed and did\nnot look up. She kept her face down.\n\n15c. Then K\u012bm-ku-sum\u0101, the youngest of the four, said: \"Do you not\nknow her? Have you not heard of her? Her name is Nyohaiva. When she\ncame to one place, she changed her name and took a new one. I heard\nthat she was coming. Now that she has come, I can tell from the way\nshe sits, squatting without sitting down, and from her not looking at\nus, that when she goes below where there are many people, she will\nstir up trouble and there will be war and you will not sleep\nwell.\"[33] He was afraid of her and wanted her to be killed.\n\n [33] From fear of night or dawn attacks.\n\n15d. Then Hi\u03b4\u00f4-kwitara, the next oldest brother, said: \"Well, if you\nwill kill her, you must send word to all, so that they will come and\nall our people may know it. Send a man to Halto\u1e6d-am\u012bt\u0161-kwis\u0101ma to tell\nhim that we wish him to come; that everyone should be here in four\ndays. I want to roast her alive. I do not want only to kill her: I\nwant her blood, and her bones to crush and mix with what we eat. We\nwill do that on the fourth morning.\" Nyohaiva heard them say that; and\nthey, though saying it, nevertheless gave her to eat; but she would\nnot eat it. She had heard them say that they would kill her in four\ndays.\n\n15e. After two days she went outside and dug down in the ground. There\nshe found a kneecap. \"That is my father's bone,\" she said. She dug on\nand found a foot bone. \"That is my mother's bone,\" she said. She dug\non and found a rib. Then she said: \"That is my brother's[34] bone. The\npeople here have killed them. I think that they will try to kill, me\nin the same way. They recognize me from my face. They knew me because\nmy face was like my father's and my mother's and my brother's. How\nwill they kill me? I would like to know how they will do. They will\nmake me bet my body against something that they put up and then they\nwill kill me. They will bet something against me.\"\n\n [34] Hav\u012bkwek, of note 22.--Finding and playing with bones of\n kinsfolk who have been killed by people that are plotting to\n kill the hero also, is a stock episode in Mohave mythology, and\n a standard motive for fighting. Cf. the Cane myth. A game and\n bet are also a usual preliminary to war. There is a seeming\n contradiction in the fact that Nyohaiva, who grows from the\n ground while the earth is still new, should have parents killed\n long before. Most Mohave myths, however, begin with the growth\n or birth of the hero; and if fighting later occurs, it is\n motivated in the way just explained. Both incidents conform to\n the conventional pattern according to which myths are\n constructed, so the logical inconsistency does not jar.\n\n15f. Then in four days everyone came there. Nyohaiva had kept under\nthe belt of her skirt the bones that she had found. Now, taking the\nfoot bone[35] in her hand, she said: \"If you can take it away from me,\nyou can kill me. If you cannot take it away from me, you shall not\nkill me. If I am not able to keep and hold it, you may kill me. I do\nnot think you will be able to take it away from me, and if you cannot\ntake it away, I will go off. I will try to run to Avi-'it\u0161\u00f4riny\u00eane and\nthere I will be free. But if you can take it away from me, and bring\nit to Kuny\u0101vat\u0161-yampeve, you can have my bones and blood.\" Then they\nprepared to take from her the ball of bone. But she had dug a little\nhole[36] and there she buried the ball and stood on it. Then she waved\nher hands and made it appear as if she were hiding the bone as she\nfolded her arms. She said: \"If you do not take it away from me before\nI come as far south as Avi-'it\u0161\u00f4riny\u00eane, I shall win; but if you can\nget the bone to Kuny\u0101vat\u0161-yampeve, then I shall lose.\" Then they all\ncame toward her. She ran south, holding the bone between her toes\nwhere they did not see it. They reached her, seized her arms, looked\nfor the bone in her hands, but could not find it. Again they pursued\nher, seized her, held her fast, tore off all her clothes. She fell,\ngot up again, and ran on, scratched all over, but they did not find\nthe bone. Then, when she came to Avi-'it\u0161\u00f4riny\u00eane, she threw the bone\nup, and they all stopped. So this one woman had beaten those people.\n\"I have beaten you all. I have dreamed well. In four days we shall\nhave war,\" she said, and stretched out her arm towards them with four\nfingers extended (spread in defiance). They stood and looked at her\nand thought: \"Did I not know it? You cannot overcome her. She is\nNyohaiva. Now we have made trouble for ourselves. Everything will be\nturned over.\" (4 songs.)\n\n [35] Perhaps a heel bone, as it is later spoken of as a ball.\n\n [36] With her toes.\n\n16. From there Nyohaiva went down the river to Avi-haly'a.[37] There\nshe saw Amaly-kapaka[38] who had come to that place with many people.\nShe said to him: \"I can tell about your body and about you. I can tell\nabout another thing too: I say there will be war in four days.\" (4\nsongs.)\n\n [37] Moon-rock, or moon-mountain. It was recorded as -hily'a\n (Yuma form?), whereas the Mohave for moon is haly'a.\n\n [38] Again an insect. Amaly-kapaka are small flies such as\n settle on horses.\n\n17. She went on again. As she traveled she kept saying that there\nwould be war in four days. There was no one there and she was all\nalone, nevertheless she told of the war. Then she came to Av\u00ea-ny-eva.\nTwo men lived there, Ahma-kunuhwilye and T\u0161em-korrave,[39] his\nyounger brother. She came to the house in which they were. She stood\nat the door and did not say a word. They did not know her, so they\nsaid: \"Who is it?\" Then she told them: \"I am A\u03b8'inkume\u03b4\u012b. I have come\nto announce war: I say it will be in four days. That is why I have\ncome here: I have come to tell you in how many days there will be\nwar.\" The two men said: \"I know A\u03b8'inkume\u03b4\u012b: she is Nyohaiva. I know\nher.\" (1 song.)\n\n [39] Both brothers are green worms or caterpillars that live in\n cottonwood trees. They have a bitter taste. The ordinary name of\n Ahma-kunuhwilye is hamasukwenpa. A similar black worm is called\n ami\u03b8e. Ahma, quail, is also a small bitter melon, not good to\n eat; ku-nuhwilye is to drag. Korrave, or kw-irrave, means pain.\n T\u0161em-korrave was thinking of his food, huk\u03b8ara-nyamely-a'uva,\n coyote's-food-tobacco, a strong, pungent, wild tobacco.\n\n18. Then she went on and came to a place to which she gave the name\nQapotaq-iv'auve. She stood there and said: \"I can tell where I am: I\nhave dreamed well.\" Now she was there alone, but she said: \"I say we\nshall have war.\" Then she tried what she could do. She trotted, to the\nsouth one step (_sic_). Then she came back. Then she trotted one step\nto the west and returned, then one to the north, then one to the\neast.[40] Then she pulled out one hair on her right side and threw it\nto the west, and it began to rain. She said: \"I thought I should do\nthat. I dreamed about war: that is my power; I know that.\" (4 songs,\none about each direction.)\n\n [40] Sunwise circuit, beginning with the south. This is unusual,\n but she is traveling south.\n\n19. She went on down again until she came to Avi-tuva'auve. There she\nstood and said: \"I thought the sky was far off. I thought the earth,\ntoo, was far around, and that its end could not be told. But now, when\nI have arrived here, the sky is not far away, and the (end of the)\nearth is near.\" Thus she thought. (2 songs.)\n\n20. She went on again and came to Ak'ulye-t\u0161akap\u0101va, a high hill, on\nwhich she stood. From there she heard and saw many men. She said:\n\"They have been away a long time. I heard of that; I see it now. They\nare ready to make war. I see them prepared with feathers, with bows\nand arrows and war clubs, and with paint, ready to fight.\" (2 songs.)\n\n21. From there she went on, running. When she had gone part of the way\nto where she had seen the people, she came to a rock. She stood on\nthis. This rock had no name. She said: \"I give it a name. I call it\nAvi-t\u0161it\u0161e.\" From there she again saw the people all ready for war. \"I\nam glad,\" she said, as she saw them playing and wearing feathers and\ncarrying bows and clubs. (4 songs.)\n\n22. She went on down along the river again. Four times she ran and\nrested. Then she began to be near the place. Now she had long hair[41]\nand wore a dress of willow bark.[42] Then she thought: \"How shall I\napproach them?\" Then she took some of the strands of her dress from one\nside and the other and tied them across the front like a belt. She did\nnot tie her hair, but grasped it on both sides and twisted the two\nmasses into a knot behind.[43] \"And I want to do something to look\npretty,\" she said. She took a handful of dirt and rubbed it across her\njaw and her forehead. \"That will not do: it will not show,\" she said.\nPutting her hands down to the ground once more, she dug. Then she\nreached into the hole and took out white earth paint. From a handful she\nmade four horizontal stripes across her face. These were white and\nplain. \"That is better. Now I look well. And I will give a name to this\nplace. I will call it Ama\u1e6d-eh\u00ea'-i\u03b4auve.[44] Now it has a name.\" (4\nsongs.)\n\n [41] Halfway down her thigh.\n\n [42] Reaching below the knee.\n\n [43] T\u0161umkwinevek.\n\n [44] Ama\u1e6d-eh\u00ea', white earth paint.\n\n23. Then she started and ran again. She ran twice and rested. Then she\narrived where those people were. She did not go in among them, but\nstood off at a little distance. She saw that they were prepared and\nready for war, with feathers and bows and clubs and all weapons. Then\nHivilyk-kemohakwe,[45] a man who was there, called to her, \"Come!\" She\ncame nearer but soon stood still. \"Come!\" he called again. Again she\ncame but stopped. \"Come!\" he said once more, and again she came but\nstood. Again he said, \"Come!\" This time she came in among the crowd.\nShe still held white paint in her hand. When the people saw this, they\nall took some from her, put it into their own hands, spat on them,\nrubbed them together to make them white, then drew their finger-tips\nover their palms, and with their fingers painted white marks on their\nhair. They said: \"We will fight. We want to prepare because we will\nfight.\" They all did that. Then Nyohaiva said to them: \"It is well.\nBut wait: I will think about it. I will tell you how to go, how to\narrive, how to fight. Now I want to give a name to this place so that\nall will know from where we started to go to war. The name of this\nplace is Ava-t\u0161ohai.[46] Now all will know it.\" (4 songs.)\n\n [45] Evidently a bird, like the other leaders among his people.\n Hivi-lye, on my shoulder; kemohakwe, \"cf. hakehake,\n many-colored.\"--\"His other name was Itoke-pilyuwake,\" (a small,\n red-bellied, sharp-billed bird).\n\n [46] In Arizona, above Yuma, well below Parker. This is as far\n south as she travels. Ava is house.\n\n24. Then she said: \"Who dreamed about war? Who knows how to fight? Who\nwill be leader? The first will be Horrave-sakam\u012bm.[47] The next will be\nAq\u0101qa-suverevere-ketukupanye.[48] The next will be Ampot-ahwa\u1e6de.\"[49]\nShe herself was to be the fourth. Horrave-sakam\u012bm was to be the leader\nand go first and kill. All wanted to go along. (3 songs.)\n\n [47] The blackbird with a white spot behind its eye.\n Horrave-sakam\u012bm means \"lighting-extinguish.\"\n\n [48] A similar bird with an erect crest. Aq\u0101qa, raven or crow;\n su-verevere, rope or band of erect trimmed raven feathers;\n ke-tukup\u00e1nye, tie on the head.\n\n [49] The red-winged blackbird. Ampot-ahwa\u1e6de, red-dust. He\n painted each shoulder red before fighting.\n\n25. Now they were ready and wanted to cross the river. They\ngathered, tied driftwood into bundles, and put their weapons on\nthem.[50] Then they crossed to the west side of the river and came\nto Ahpe-hw\u00ealyeve.[51] \"When we arrive there I will tell you more,\"\nNyohaiva said. (4 songs.)\n\n [50] Improvised ferriage to keep bowstrings dry.\n\n [51] Ahpe', metate or grinding slab.\n\n26. Nyohaiva said: \"Men who are at war do not stay long in one place;\nthey do not rest, but go on. Let us go at once.\" Then they went north\nalong the west side of the river. They continued to go on to\nAma\u1e6d-tato'it\u0161e. Then she said: \"Let us rest: all sit in the shade.\"\nNow Hivilyk-kemohakwe went off from them up on the mesa to see if\nthere was anyone to fight. As he looked north to see if there were\nsmoke or dust, he stepped on an ata\u1e6da (Mamillaria) cactus. The thorns\nentered his foot, hurt, and he was unable to walk. He returned\ncrawling on his knees. Then Nyohaiva said; \"See, we have bad luck. If\nwe had good luck, the thorn would not have entered you: now your luck\nis bad.\" Then she drew out all the thorns. \"Now you are well again:\nyou will walk. Let me see you!\" He tried to walk but could not yet.\nThen she spoke and sang once more, and now he had no pain and could\nwalk again. \"Let us go on,\" she said. (2 songs.)\n\n27. They went northward. When they came to Aqw\u0101qa-m\u016bny\u00f4, they saw dust\nand smoke and heard noise. Nyohaiva said: \"That is near the place.\nThat is near my father's and mother's and brother's bones. I came by\nthere. I know they are there, those whom we go to fight. Now all do as\nI want you to. I wish all tribes to fight. If I did not fight, no one\nin future would fight.\" She thought of what she was about to do, and\nhow pleasant it would be, and that they were all to learn how to make\nthe war dance. (3 songs.)\n\n28. They started on again. Now they were near, at\nMatha-t\u0161e-kwilyeve,[52] and stopped. There were hills there and a wash\nand a little mesa. Someone was standing on the mesa. He ran down\ntoward them. Nyohaiva saw him coming and said: \"I think they are\nsending a message to us. They are sending someone as a spy. Or perhaps\nhe is coming to meet me, to tell me that there will be war. I see him:\nhe is coming.\" Now that person came among the crowd. He was not\nafraid. Nyohaiva saw him and said: \"Oh, you are my brother.\"[53] Then\nhe said: \"There where you see the smoke and hear the noise they killed\nmy father and mother and brother and took their bones and played with\nthem. They enslaved me. Now they have let me go. 'He is going to\nbecome something,' they said of me.\" His body was a person's, but he\nhad horns. He wore skin clothing. Then Nyohaiva took his shirt, his\nleggings, and his moccasins from him. She sent him away to the west to\neat grass and become a mountain sheep.[54] \"Go that way,\" she said.\n\"The mountains there will be full of sheep. East of the river there\nwill be no sheep in the mountains. When you find grass, eat that. I\ncall you h\u00f4m\u00f4.[55] Now you are h\u00f4m\u00f4.\" (4 songs.)\n\n [52] Matha-, wind, also north.\n\n [53] Nav\u012bkwek, sibling or twin, as ante, notes 22, 34. \"She was\n the older.\"\n\n [54] Ammo.\n\n [55] Said to be \"the Chemehuevi word\" for mountain sheep. This\n however is naah. H\u00f4m\u00f4 is not the form in any known Yuman\n dialect. It may represent distorted Mohave as it is supposed to\n be pronounced by the Chemehuevi.\n\n29. Then they went on again until they came to Ko\u03b8\u00eelye. There\nA\u03b8'inkume\u03b4\u012b (Nyohaiva) entered the river up to her knees. The water\nrushing about her legs made a noise and frightened her. She said: \"I\nwill tell of this water. Then the river will not run fast. It will\nflow slowly. I will make it be like that, not as it is now.\" So she\ntold[56] about the river. When she had sung three times, the river\nflowed smoothly and they crossed to the eastern side once more. (3\nsongs.)\n\n [56] Sang?\n\n30. Now when they had arrived on that side, all took up their feathers\nand paint, and Nyohaiva said: \"Put on your feathers and paint. Paint\nyourselves black, but your hair red. I will tell you what to do. I\nwill sing about you.\" (4 songs.)\n\n31. Then, when all were dressed, they went on. They went without\nstopping, and as they walked Nyohaiva continued to talk. The four\nleaders[57] went ahead; the others were behind. Nyohaiva said: \"I will\nreach them first. I will begin the fight.\" As she walked she sang\nabout their steps, and as their arms swung she sang of those. For a\nlittle distance she sang thus. (5 songs.)\n\n [57] Nyohaiva and the three blackbirds.\n\n32. Now they were near, and all of them ready, painted and wearing\nfeathers and holding their clubs. Then Nyohaiva said: \"I dreamed well:\nno one can surpass me.\" She wanted to do something. She spat on her\nhand, rubbed her hands together to make a ball magically, and threw it\ntowards the people at Aqw\u0101qa-have. \"That will make them sleep,\" she\nsaid. What she threw entered Nyaham\u00f4-vetaye's house and hit a post. It\nwas nearly sundown and Nyaham\u00f4-vetaye's people were still outdoors;\nbut now they all came in; everyone went in. Nyohaiva said: \"See, they\nare all entering. We shall overcome them. They can do nothing against\nus. I am able to make them all go into the house. You will see that\nthey all sleep. Now we four will go in: the rest of you stay here.\"\nThen the four leaders went on and entered the house. They were looking\nfor one man. In the dark Nyohaiva put her hand on the legs and faces\nof the sleepers in order to find him. As she touched them she made\nthem weak and sleepy. Then she found the man in the middle of the\nhouse. She put her hand on his body and on his ear and knew him\nbecause he lacked one ear. His hair was long and he had it coiled in a\nlarge bunch, on which his head was resting.[58] Nyohaiva said: \"This\nis he for whom I was looking: this is Ot\u0161\u00f4uta, who wanted to kill\nme.[59] Now I have found him and will kill him.\" Then the four carried\nhim outside. Nyohaiva said to him: \"I will take your head from you\nalive. I will tell you about it before I kill you.\" As Ot\u0161\u00f4uta sat\nthere,[60] she seized his hair and pulled it. Four times she moved him\nas she pulled it. The fourth time she said: \"Now I will behead you. I\nhave no knife, but I can kill you with my thumbnail.\" Then she felt\nabout his neck. She knew where the bones joined: there she cut him\nwith her thumbnail. She cut entirely around his neck, cut off his\nhead, and held it up. The body lay there, jumped up, walked, fell\ndown, jumped again, fell, and died only after a time. Then Nyohaiva\nsaid: \"Now we will tell about this head.\"[61] (4 songs.)\n\n [58] Evidently using a coil of his long plastered pencils of\n hair as a pillow, a sleeping habit not specifically reported\n before.\n\n [59] The story has mentioned only his two younger brothers as\n urging her death.\n\n [60] He was apparently awake now, but unable to move.\n\n [61] Such a head, their usual war trophy, is commonly called a\n \"scalp\" in English by the Mohave.\n\n33. Then she said to her people: \"Let us go northward on this side of\nthe river. I have heard that people live here; but we will not go near\nthem. They want war with us, but we will not stay.\" So they went. They\ncame to Aha-\u03b4ekup\u012b\u03b4a.[62] They went on past that place, on up the\nriver until they came to Sama'\u00f4kusa. Many people lived there. There\nwere four men[63] there, Alyha'-tuy\u0101me, Alyha'-tokw\u012bme, Alyha'-t\u0161a\u00f4re,\nand Alyha'-m\u012b\u1e6d-kus\u0101ma.[63a] Many people wanted to see the head that\nshe brought, but Nyohaiva said: \"No, I will not show it to you now. I\nwill let you see it, but not now. You will see it in time.\" She hid\nthe head under her dress. She would not show it to them. She said:\n\"When I show it and you sing, all will know what to do with it.\" Then\nshe marked a ring on the ground. She stood in the center and waved\nher hand to the people to come. \"Come, all of you, and see this head,\"\nshe said. All came and stood about. Then she threw the head up so that\nit fell on the ground: she threw it up four times. Then she said: \"Now\nyou have seen the head: you all know it. Now we will sing about it.\"\nThen she sang about its bones, its eyes, its eyelashes, its tongue,\nits mouth, its teeth, and its nose. (4 songs.)\n\n [62] \"Owl water.\"\n\n [63], [63a] Alyha' is a transvestite, a man living a woman's\n life. Such people would be likely to be prominent in a dance in\n which women participated. Tuyame, tay\u0101m-k, walk in a circle;\n -tokw\u012bme, stand in one place; t\u0161a\u00f4re, said to be connected with\n kava\u00f4rem, to step on, as on the heel of one in\n front; -m\u012b\u1e6d-kus\u0101ma, perhaps from am\u012bt\u0161, far, kw-isam, see.\n\n34. She said: \"Now you have all seen what I do. That is how I want you\nto do. After I am dead,[64] you will do the same. But there is another\nthing.\" She made four heaps of sand. Then she ran to the south,\nreturned, and with her right foot stirred in one of the heaps. She ran\neast and returned and stirred in another heap; then north, and stirred\nin another heap; then west, and stirred in the fourth.[65] As she\nstirred that one, she took out from it[66] a sandbar-willow (ihore)\nstick, a long wand. On the end of it she tied the hair of the head so\nthat it waved.[67] \"That is how I do,\" she said. \"That is how I want\nyou to do.\" (4 songs.)\n\n [64] Have become transformed.\n\n [65] Anti-sunwise circuit, beginning at south.\n\n [66] By magic.\n\n [67] Now a true scalp.\n\n35. When they had finished that, she said: \"When there is war and a\nscalp is taken, people will do as I have done. They will dance and\nenjoy themselves. All will be happy and will play and sing. I have\ndone that. Now I wonder what I shall be. I wonder where I shall go.\"\nAs she thought, she was holding the skull of the head in her hand. She\nwent eastward two steps and stood there. \"The name of this place is\nAma\u1e6d-ya'\u0101ma,\"[68] she said. Then, standing there, she threw Ot\u0161\u00f4uta's\nskull far south, nearly to Yuma. \"I want it to become a rock,\" she\nsaid. Then it became the rock called Avi-melyeky\u00eate.[69]\n\n [68] About four miles east of the Mohave Reservation Agency at\n Parker, in Arizona.\n\n [69] A sharp upright rock at Picacho at the foot of the\n Chocolate mountains, above Yuma. According to Ford, Ethnography\n of the Yuma, p. 102, there was a historic Yuma village here.\n\n36. Now the people there stood in a circle about her. She was thinking\nabout her own body. \"I wonder what color I shall be: white or blue or\nyellow? Well, I will turn black. I shall be a rock, but all will know\nme, that I am Nyohaiva. My name will be Avi-soqw\u012blye.[70] All will\nknow that rock and that it is Nyohaiva.\" (No songs.)\n\n [70] A black rock, \"as large as a house,\" on which soqw\u012blye\n hawks nest. It is about a quarter of a mile from Ama\u1e6d-ya'\u0101ma.\n The transformation is appropriate for the leading character of a\n war cycle, because dreaming of soqw\u012blye hawks is what makes\n warriors.\n\n\nTHE SONG SCHEME\n\nAs already said, the Nyohaiva singing is \"short\": it requires only one\nnight to complete, probably including a certain amount of narration.\n\nI give the number of songs at each point, first as the narrator\nvolunteered them in telling the full text, and next as he subsequently\nrevised them in a review of the skeleton of the story. There are the\nusual discrepancies; some perhaps due to misunderstanding; more,\nprobably, to his not having in mind any really fixed scheme of the\nnumber of songs at each place.\n\n\n_Outline_\n\n _Origin, Identity, Future_\n\n 1. Born at Miakwa'orve 3 3\n 2. South to I\u03b4\u00f4-kuva'\u012bre 2 1\n 3. Yuma Av'alyunu singing like Mohave Nyohaiva 1 0\n 4. At Selye'aya-kum\u012bt\u0161e, about her identity 4 4\n 5. At Kamahnulye, the same 4 4\n 6. At Sav\u00eat-t\u00f4he, the same 3 3\n\n _Detour to the Walapai_\n\n 7. At Aha-kuvilye, about buckskin shirt wearers 4 1\n 8. Returning from the Walapai to the river 4 3\n\n _Southward again_\n\n 9. At Hot\u016brveve, on the trail 1 1\n 10. At Ive\u03b8\u012bkwe-'akyulye, about her new name 4 4\n 11. At Ama\u1e6d-eh\u00ea'-kwa\u03b4\u00f4ske, claimed as sister 3 3\n 12. At Ho'aunye-vat\u0161e, claimed again 3 3\n 13. At Ahmo-kut\u0161e\u03b8\u012blye, hears singing ahead 2 (?)\n\n _Magic, Game Won, Defiance_\n\n 14. Flies as arrow to Ama\u1e6da-kwit\u0161e; afraid to eat 3 3\n 15. From Aqw\u0101qa-have to Avi-t\u0161\u00f4riny\u00eane, wins\n contest, defiance 4 4\n\n _War Will Come_\n\n 16. At Avi-haly'a, telling of war coming 4 4\n 17. At Av\u00ea-ny-eva, same 1 1\n 18. At Qapotaq-ivauve, the cardinal directions 4 3\n 19. At Avi-tuva'auve, the sky is near 2 3\n 20. At Akulye-t\u0161akapava 2 3\n 21. Avi-t\u0161it\u0161e named 4 3\n 22. At Ama\u1e6d-eh\u00ea-'i\u03b4auve, about white paint 4 3\n\n _War Party Got up_\n\n 23. At Ava-t\u0161ohai, reaching allies 4 4\n 24. Horrave-sakam\u012bm appointed leader there 3 0\n\n _On the March, and Preparations_\n\n 25. Crossing the river to Ahpe-hw\u00ealyeve 4 2\n 26. At Ama\u1e6d-tato'it\u0161e, curing cactus spine 2 2\n 27. At Aqw\u0101qa-m\u016bny\u00f4, on the way to battle 3 3\n 28. At Matha-t\u0161e-kwilyeve, meeting mountain sheep 4 3\n 29. At Ko\u03b8\u012blye, crossing the river 3 3\n 30. Across it, painting themselves 4 3\n 31. On the way, about her steps and arms 5 3\n\n _The Stupefied Foe Is Beheaded_\n\n 32. At Aqw\u0101qa-have again, Ot\u0161\u00f4uta decapitated 4 4\n\n _The Victory Dance_\n\n 33. At Sama'\u00f4kusa, about his scalp; the Alyha' 4 4\n 34. At same place, the scalp on the pole 4 4\n\n _Transformation of Victim and Victor_\n\n 35. At Ama\u1e6d-ya'\u0101ma, Ot\u0161\u00f4uta's skull thrown to\n Picacho Rock 0 4\n\n 36. Nyohaiva turns into Hawk-Rock 0 0\n ___ ___\n 110 98+\n\nThe first list aggregates 110 songs in 34 groups; the second, 98 or\n100 in 33. In the first list, groups of four songs are most frequent,\noccurring 17 times. In the second list groups of four occur only 10\ntimes, but groups of three 16 times. In short, in the second\nenumeration the typical group consists of three instead of four songs.\nAt what appear to be crucial points--Nyohaiva's identity, her new\nname, the contest, Ot\u0161\u00f4uta's killing, the scalp dance--the two lists\nagree in naming the full complement of four songs. Evidently there is\nsome sense that lesser episodes merit fewer songs. That this sense of\nrelative weight is fairly constant is shown by the fact that of 31\nplaces or stages to which both lists attribute songs, 19 have the same\nnumber; 9 differ by only one song, as three for four or three for two;\nand only 3 differ more widely: see paragraphs 7, 25, 31. There is thus\nevident a plan in the narrator's mind for relative elaboration of\nsongs in different parts of the story. This plan is adhered to with\napproximate consistency or repetition; but it is no precise ritual\nscheme fixed in memory.\n\nAs usual, the song scheme serves also as a synopsis of the narrative.\nI have therefore organized it by introducing captions. It is evident\nfrom this outline that only about three of the thirty-odd sections\ncontain vigorous plot such as is the usual content of myths and tales\nin cultures of the same general level as the Mohave. These are\nsections 14 and especially 15 and 32. If to these are added the first\nand last one or two brief sections, to give the heroine an origin and\nan end, we have about the equivalent of what most American tribes\nwould use to make a tale. The remaining sections, nearly thirty, are\nMohave filling, or prolixity, dispensable incidents which make the\nstory run slower but give opportunity to build up the singing into a\nlong series, a real cycle, corresponding to a ritual among other\ntribes. This song association is presumably the cause of the dilatory\nnarration; though it is also clear that the Mohave like the\nstrung-along episodes for their own sake, and maintain the habit even\nwhen the narrative is unaccompanied by songs, as in the Mastamho myth\nand Great Tale.\n\nThe difference in manner, according as interest in plot or in song\nthemes prevails, is shown by the fact that the three paragraphs\nmentioned (14, 15, 32) take up about three-tenths of the length of the\nnarrative, but have only one-tenth of the songs referring to them.\nThat is, Mohave singing is far from really dramatic. Its text tends to\nbe pensive, subjective, reflective on incidents. When the action\nbecomes eventful, tense, or critical, the songs become few, or drop\nout, until the flow of the narrative quiets again.\n\nFrom one to four of the songs of each of the groups were\nphonographically recorded in cylinders catalogued as 14-228 to 14-269\nin the University of California Museum of Anthropology. The\ncorrespondence of these phonograms to the sections of the narrative is\nas follows:\n\n _Sections_ _Phonograms_\n\n 1 228-230\n 2 231\n 4-7 232-235\n 9-12 236-239\n 14-23 240-249\n 25-32 250-257\n 33 258, 264-266\n 34 259, 267-269\n 35 260-263\n\nThat is, all the songs pertaining to the first section and the three\nlast sections were recorded; but only the first of each group of songs\nfor the other sections.\n\n\n\n\nIV. RAVEN\n\n\nThis song-myth was recorded near Needles on March 19, 1903, from\nPamit\u0161, \"Weeping Person,\" a middle-aged man of the Sun-fire-deer-eagle\nclan, who call their daughters Nyo'ilt\u0161a (or Ny\u00f4rt\u0161a after they have\nlost a child). Jack Jones interpreted. The story has been previously\noutlined and discussed in Handbook of the California Indians, page\n761, and some songs given on page 758. It was there characterized as\n\"a curious tale within a tale, if it can be called a story at all. The\n[boy] heroes do nothing but move thirty feet, sing all night, and\ndisappear [as ravens] at daybreak. What they sing of is what any\nMohave would be likely to sing of if he sat up. The story is thus but\na pallid reflection of the conventional subjects of Mohave singing.\"\nThis judgment is confirmed by the outline of songs given below.\n\nWhile Raven is said by the Mohave to be sung at celebrations and to\nrefer to war, along with Tumanpa, Vinimulye, and Nyohaiva, it differs\nfrom the last two of these--which have just been given--in that these\ncontain actual narratives of fighting as the central theme of the\nplot; whereas Raven merely sings of war customs in the abstract. There\nis also no travel in Raven, except mental travel. Tumanpa is like\nRaven in that it has no war story; like Vinimulye and Nyohaiva in that\nthere is journeying; and is peculiar--especially for a war and\nfestival song-cycle--in that its formal theme is incest.\n\n\nNARRATOR'S STATEMENTS\n\nPamit\u0161 said to me: \"I was a baby boy [meaning a foetus--see below]\nwhen I dreamed this singing: it was given me by the Ravens. Now I am a\nman, but have not forgotten it. I dreamed it before I ever was born.\nIf I had been born when I dreamed it, I would have forgotten it. No, I\ndid not learn it from other Mohaves; and I did not hear any of them\nsing it. In fact, no one else sings like this, for it was I that\ndreamed it myself.\" Later he added: \"Only I and Jo Nelson\" (the\nnarrator of the Mastamho Myth, VII, below) \"know this Raven, and he\nlearned it from me; he did not dream it. Jo is my paternal cousin,\nit\u0161k\u0101k\" (a term not recorded otherwise). \"If one of us two dies, the\nother will sing Raven for him all of a day and a night. My older\nbrother, and his son, also learned it from me. And my grown-up\ndaughter learned it, without dreaming: I will sing it for her if she\ndies, or she for me.\"\n\nHe added: \"When a raven is on the ground, he hops twice before rising\nin flight. That is why I shake my gourd rattle downward twice before\nraising it to sing; and why the women who are to dance hop twice\nbefore I start my song. Then, when I shake it upward, they just walk\npast me; until, a few beats before the end of the song (8 or 10 bars),\nI make a long downward sweep of the rattle, nearly to the ground. This\nis the signal for the women to begin to dance. When we do like this,\nin the daytime, it is outdoors, and I walk slowly back and forth, and\nthe women dance forward and backward, following me. When I sing\nindoors, there is no dancing, and I stay seated in one place near the\nmiddle of the house all night, except sometimes I rise to my knees.\"\n\nI did not see an actual Raven dance, but it was illustrated for me as\nfollows. The women bend their knees somewhat so that their skirt hem\nis lowered perhaps four or five inches. They then sag and rise in the\nknee an inch or two, without moving their feet or even rising on their\ntoes. The body is inclined slightly forward, the head is erect, the\neyes wide open and looking level (not lowered as by Plains Indian\nwomen); the arms hang straight down, almost stiffly, the wrists\nperhaps being bent back a trifle. When the women move forward and\nback, they shuffle their feet forward (or back) an inch or two at each\nstep, without raising them from the ground.\n\n\nOUTLINE OF SONG SCHEME\n\n _Growth:_\n\n 1. Birth of the brothers 4\n 2. Cane buzzers 4\n 3. Darkness and war 4\n 4. Gourd rattles 4 16\n\n _Night:_\n\n 5. Bat flying west 6\n 6. Stars 12\n 7. Cane 18 36\n\n _War:_\n\n 8. Hostile tribes 4\n 9. Wind and dust and war 4?\n 10. Brave men 4\n 11. Fighting 4\n 12. Captive women 2\n 13. Scalped men 4\n 14. Return with the scalps 4\n 15. Arrival at Bill Williams Fork 4\n 16. The start next morning 4\n 17. Message of victory 4\n 18. Dance with the scalps 22\n 19. Gathering and feast 8 68\n\n _Birds:_\n\n 20. Masohwa\u1e6d bird 12\n 21. Night hawk 4\n 22. Curve-billed thrasher 8\n 23. Mockingbird 6 30\n\n _Tribal Life:_\n\n 24. Grinding food 6\n 25. Play at Miakwa'orve 2 8\n\n _Transformation:_\n\n 26. Bodies of the brothers 4\n 27. Their knowledge 4\n 28. Their future shape 4\n 29. New names 4\n 30. Wish to change 4\n 31. Learning to fly 4\n 32. Departure 4 28\n ---\n Total 186\n\n\nTHE RAVEN STORY\n\n1. It was at Ha'avulypo that Matavilya built the first house.[1] After\nhe died, two brothers, Aq\u0101qa, the Ravens, were there. When such birds\nfind anything that has died, they eat it; but they would not have\neaten Matavilya then, even if they had seen him. But they did not see\nhim, for these two, the older and the younger brother, only grew from\nthe ground where the northwest corner of the house had been, after\nthis house had been burned down.[2] The name of the older brother was\nHumar-kwi\u03b4e, of the younger, Humar-hanga.[3] They were little boys\nthen--not Ravens. They looked up to the sky, and all about, and saw\nthat the world had been made. Then they looked toward the south. As\nthey sat, they each sang two songs; first the older, then the younger.\n(4 songs.)[4]\n\n [1] As told more fully in other accounts.\n\n [2] As doors are to the south, this would be the right rear\n corner, from inside.\n\n [3] Humar is boy; the sound ng does not occur in Mohave speech,\n but is frequent in the distorted forms which words assume when\n sung. Hang is also the Mohave idea of the reverberating sound\n produced by beating or scraping a basket set in front of the\n mouth of a jar--the proper accompaniment to certain song-series.\n\n [4] The first song of the four is: hum\u012bk pi'ipaik nakwi\u03b4auk,\n now-both being-alive we-sit-here.\n\n2. Then they said to each other: \"My brother, we will leave this\nplace. We grew here. We came out of the corner here, but now we will\nleave it.\" So they started from their corner, crawling forward on\ntheir bent legs a short distance, four times: but they thought they\nwere walking. Then they began to talk of cane-buzzers[5] which they\nhad. There was no cane there then. Nevertheless they had cane, both\nahta-hamaka and ahta-hat\u0161ima, large cane and small cane. They said: \"I\nhear canes swaying in the wind in the west and in the south.\" They\nheard it rustling. That is why large cane grows in the south below\nYuma, and in the west; but not in this country. They sang twice each.\n(4 songs.)\n\n [5] A toy, a piece of cane as large as a finger, through which a\n string is passed on which it is revolved against the teeth.\n\n3. Then they said:[6] \"Listen to what we tell. We have dreamed well.\nWe can divide the dark and the stars.[7] You do not know it, but you\nwill have war. We did not learn that from Matavilya: we dreamed it. We\nare telling what is so: You will see. We are brave and tell of things\nwhich we have dreamed.\" (4 songs.)[8]\n\n [6] \"Said to me,\" in the narrator's words.\n\n [7] Referring to wars of the Mohave against the Halchidhoma and\n Cocopa.\n\n [8] The words of the first of these songs about dreaming are:\n sum\u0101k imank akanavek.\n\n4. Now as they sang, they had no gourd (rattles). They said: \"We have\nno gourds. That will not do. When people make war and kill an enemy\nand dance, it will be well that they have such things.\" Now they were\nabout to make a gourd to give to me.[9] They said: \"We have none yet\nbut we can make it.\" Then the older one stood up, turned to the west,\nto the north, to the east, and to the south.[10] Then he had a gourd\nin his right hand. He said: \"It will be well, when a man sings, to use\nthat. Everyone will like to hear it.\" (4 songs.)[11]\n\n [9] Viz., to the narrator.\n\n [10] Clockwise circuit beginning with the west.\n\n [11] The words of these four songs are: 1, ahn\u0101lya hi\u03b4auk\n imat-kievek kanavek, gourd hold when-have tell; 2, ahnalya oalya\n viv'aum, gourd I-show standing; 3, ahnalya hi\u03b4auk amaim-it\u0161iak\n viv'aum, gourd I-hold upward-raise-it standing; 4, i\u03b4auk\n akanavek viv'aum at\u0161\u03b4umk at\u0161ikavakek viv'aum, I-hold-it\n I-tell-of-it standing look-here look-there standing. At\u0161i\u03b4umk\n and at\u0161ikavakek may refer to upstream and downstream (north and\n south).\n\n5. The two Ravens had not yet gone far from their corner. They were\nstill near the place where they had grown, and still in the house.[12]\nThen the older said: \"My brother, there is another thing we will tell\nabout. The bat has started from the east in the darkness and is flying\nwestward. I hear him. It is he.\" The youngest did not know that. The\nolder sang three songs and the younger three. (6 songs.)[13]\n\n [12] The confines of what had been the house.\n\n [13] The first of these six songs runs: tinyam-kalt\u0161ieska\n himan-kuyamk akanavek sivarek, night-bat rising-flies I-tell-it\n sing-it.\n\n6. Then the older said: \"There is another thing that I will tell of. I\nwill tell about Orion (ammo, the mountain sheep, the three stars of\nthe belt of Orion), and also about six that are near them (Hat\u0161a, the\nPleiades). I will sing about those.\" Then he sang six times and his\nyounger brother sang six times. (12 songs.)\n\n7. Now the older said again: \"There is another thing that we will sing\nabout. It is the large cane that we heard far down in the south and\nwest.\" They each sang nine songs about that. (18 songs.)[14]\n\n [14] From here on the repetitious statements of assignment of\n half of each song group to each brother will be omitted.\n\n8. Then they said: \"Now let us sing of other tribes, in the south, the\nHalchidhoma and the Cocopa. We know more than they. We have dreamed\nwell and are brave and can beat them.\" He meant that no tribe could\novercome the Mohave in war. They each sang two songs about this. (4\nsongs.)\n\n9. Then they said: \"There is another thing we will sing about. We will\ntell of wind and dust. When we go to fight those people, the wind will\nblow and the dust will fly so that they will not see us. When we sing\nthus the wind will blow hard.\" (4? songs.)\n\n10. Again they said: \"There is another thing. Some men have dreamed\nwell and are brave, but not all men are like that. When there is war,\nbrave men will be the first to see where the houses of the enemy are.\nThere will be only a few men who will have that power.[15] They will\nnot be afraid in the day nor in the night. You will see that.\" (4\nsongs.)\n\n [15] By dreaming.\n\n11. \"There is another thing. The Mohave will have war with other\ntribes. They will not begin to fight at night, but in the day. They\nwill use bows and arrows. We tell of that. We sing of fighting.\" (4\nsongs.)\n\n12. Then they said: \"When there is war, women will be captured.\nPerhaps two or three will be taken. They will stand with their heads\ndown, ashamed.\" (2 songs.)\n\n13. \"There is another thing that we will tell about. That is scalping.\nWhen they fight, there will be men killed with long hair, and these\nwill be scalped.\" (4 songs.)\n\n14. They said: \"When they have taken a scalp and go back to this\ncountry,[16] they will sing over it.\" (4 songs.)\n\n [16] Really the narrator's country, Mohave valley. The Ravens\n are still at Ha'avulypo, many miles north.\n\n15. They said: \"When they have fought and have taken scalps and\nslaves, and have started to return, they will come to Hakut\u0161yepe.\"[17]\n(4 songs.)\n\n [17] Bill Williams Fork of the Colorado River.\n\n16. They said: \"When they have slept there, in the morning one of them\nwill say, 'Get up.'\" (4 songs.)\n\n17. They said: \"After they have started from there, they will come to\nAma\u1e6d-a\u03b8ove. Then they will send word to the people in this country.\nThey will announce: 'We have taken scalps and slaves. Prepare for the\ndance.' Who will carry the news to them? His name is Irra'um-kuma\u03b4aye.\nThen when word is sent, all will hear it.\" (4 songs.)\n\n18. They said: \"When they return and bring the scalps and the slaves,\nall the people will gather and a place will be prepared to dance. We\nwill sing of that.\" (22 songs.)[18]\n\n [18] The substance of this paragraph was given twice by the\n narrator. As he first mentioned 4 songs and then 22, it is\n possible that he meant to sing twice on this topic.\n\n19. They said: \"Now when all come to the appointed place and bring\nfood, there will be a gathering.\"[19] (8 songs.)\n\n [19] Yimat\u0161k, festival.\n\n20. They said: \"There is another thing we are thinking of. We will\ntell about it. I hear the sound of a bird, far up in the sky, as it\ncomes from the east. That bird has been here, but went away. It is our\nbird. We know it, though we have never seen it. Its name is\nMasohwa\u1e6d.\"[20] (12 songs.)\n\n [20] Frequently mentioned and probably mythical. It is described\n as bright red and larger than a raven. It does not live in the\n Mohave country. It is also called Sakat\u00f4re, it is said.\n\n21. They said: \"There is another bird, Orro.[21] It knows where to\nobtain daylight. It goes east and brings the day. Thus it makes\nmorning.\" (4 songs.)\n\n [21] The night hawk.\n\n22. They said again: \"There is another bird, Hotokoro.[22] We hear it\nmaking a noise.\" (8 songs.)\n\n [22] The curve-billed thrasher, probably. See Mastamho, VII, 85\n seq.\n\n23. Then they said: \"Different birds sing differently. There is a bird\nthat we know, Sakwa\u03b8a'alya.[23] We will tell of him.\" (6 songs.)\n\n [23] The mockingbird. One of the songs about him is:\n sakwa\u03b8a'alya me'eptekwoa melerq\u00eanye hiolk ikavavek, mockingbird\n you-are-the-one (?) from-throat loudly tell. See Mastamho, VII,\n 85 seq.\n\n24. Then the older brother said: \"I want to know what we shall be. I\nwant to know what the people will do. I want to know all that.\" He was\nthinking about it. He said: \"We will tell another thing. We will tell\nabout grinding food.\" (6 songs)[24]\n\n [24] The first of these six songs runs: ahpe hamut\u0161ye (for\n hamukye) taw\u0101m ta\u03b4i(tsa)-tawam, metate muller grind maize-grind.\n\n25. He said: \"When we have finished telling about everything, we will\ngo outdoors. There is a place called Miakwa'orve.[25] All the people\nwill come there to enjoy themselves; they will play and sing.\" (2\nsongs.)\n\n [25] Near Fort Mohave.\n\n26. Now the Ravens moved, as before, creeping on their legs, still not\nwalking. They moved from the place where they had sat, near the back\ncorner of the house, to near the door. Then the elder said: \"My\nyounger brother, we will tell of our body: of our legs, our arms, our\nhead, our nose. We will tell of every part of our bodies before we go\noutdoors.\" (4 songs.)\n\n27. Then they both stood up. Now they were able to walk: they were\nyoung men. They said: \"We have told all we know. It is enough. Anyone\nwho dreams of us and sees us, will know everything, and will be able\nto tell all that we have said. We have not seen what we tell of,\nnevertheless we know all these things.\" (4 songs.)\n\n28. Now they stood outside the door. Standing there, they said: \"What\nshall we be? Now we are persons, but what shall we turn into? Shall we\nlive in the air, or on the earth, or in the timber? Shall our bodies\nbe black, or yellow, or red? How will it be?\" (4 songs.)\n\n29. Then the older brother said: \"Which will be the best way to go? I\ndo not yet know. I want to change my name. When we were born in the\ncorner of the house we were called Humar-kwi\u03b4e and Humar-hanga. Now we\nshall not have those names any longer. My name will be Sow\u00ealtek.\" And\nthe younger said: \"My name will be Eteqwesongk.\"[26] (4 songs.)\n\n [26] These two names are said to refer respectively to flapping\n and flying.\n\n30. They did not stand still, but walked eastward and back. Then stood\nand then walked toward the north and back, then west and back, then\nsouthward and back.[27] Now they did not want to be persons any\nlonger. They sang four songs, two each, one for each direction. (4\nsongs.)\n\n [27] Counterclockwise, starting in the east: cf. note 10; also\n Appendix I. The Mohave frequently mention cardinal circuits and\n sometimes associate colors with the points, but without any\n fixed direction of the circuit or fixed color association. As\n ritual symbolism, their material has not set. The fact and\n content of dreaming are more important to them than precisely\n formulated ritual pattern.\n\n31. Then they said: \"We have finished. We have told about our entire\nbodies. Now we wish to have feathers.\" Then they had feathers over\ntheir bodies. They tried to fly up but could not yet go far. They rose\nonly as high as a house. Four times they tried, but said: \"No, we\ncannot yet fly.\" (4 songs.)\n\n32. Now the older stood on the east, the younger on the west, both\nfacing the south. It had been night but now it was becoming morning.\nThen the older said; \"The darkness comes from the east and goes west\nand I will follow it. Now I have another name. My name is\nAq\u0101qa-hat\u0161yara.[28] I will go to the Kamia.[29] I will never return. I\nwill be Crow and will not come to this country.\" Then he followed the\ndarkness to the southwest. That is why he is black.\n\n [28] Crow.\n\n [29] The Diegue\u00f1o, or perhaps more properly the Diegue\u00f1o\n offshoot in the desert and along the river whom we call Kamia.\n The Mohave say that the Kamia, the Yuma, and they themselves\n sing Raven songs, but the Kamia series is different.\n\nThen the younger said: \"My name will be Tinyamhat-mowaipha.\"[30] He\ndid not leave this country but stayed here. He is Raven.\n\n [30] \"Dark-dusk,\" or dusky night.\n\nNow they had turned into birds. No one changed them, but they became\nthus. They went with the darkness and therefore are black. As they\nflew off, they said: \"We fly with the help of the wind. When the wind\nblows hard, we fly high: it helps us; it whirls us around.\" (4\nsongs.)[31]\n\n [31] The last song of the cycle is: matahaik (for mat-haik)\n ikw\u00earevik, wind whirls.\n\n\n\n\nV. DEER\n\n\nDISCUSSION\n\nThis tale of Aqw\u0101q-siv\u0101re or Deer-singing was recorded at Needles, on\nMarch 21, 1903, from Yellow-thigh, known also as Enter-fire and\nThree-horses, a man of one of the Tobacco clans, who call their\ndaughters Ka\u1e6da. Yellow-thigh did not profess to have dreamed this\nsong-myth-cycle: he said he had learned it from his older relatives.\nHis son also knew it.\n\nThe beginning and end of the story, comprising about a quarter of its\nlength, deal with two great felines, Jaguar and Mountain Lion. At\nleast, that is who they are here construed as being: certain doubts of\nidentification will be discussed in a moment. These two create for\nthemselves a pair of Deer, who travel eastward for two nights and on\nthe second day of their journey are ambushed by the cats who have gone\nahead to lie in wait for them in the Walapai country, in order that\nthe Walapai may learn hunting. Three-fourths of the story relate to\nthe wanderings of the Deer, and all the songs of the cycle except the\nvery last set are sung by them. The listener's emotional\nidentification is thus with the Deer, rather than with their creators\nand destroyers; as the cycle name would also indicate. The result is\nthat most of the tale is pervaded by a flavor of doom, such as the\nMohave manage to inject, however inarticulately, into many of their\nmythical narratives.\n\nThe geography--after formal respects are paid to the beginning of\nthings at Ha'avulypo--is simple: a west-to-east journey from\nGabrielino or Serrano country near the sea in California to Walapai\nterritory in upland Arizona. This includes something of a swerve first\nnorth and then south to take in Avikwame and the upper part of Mohave\nvalley.\n\nBiologically, the Jaguar has his regular northern limits in Sinaloa or\nsouthern Sonora. Occasional strays however roamed into Arizona and\nperhaps southern California. He was certainly a traditional animal to\nmost Mohave: very few of them could ever have seen one, even in the\nold days; but he was not imaginary. There is some confusion as to\nwhich name designates which feline, or whether one of them may not in\nfact be Wolf. I have translated Numeta as Jaguar, and Hatekulye as\nMountain Lion (Puma), because Nume is Wildcat, and the Jaguar is\nspotted dark on yellow like that smaller stub-tailed animal.[1]\nHatekulye was said by the Mohave to refer to a long tail, a feature\nwhich many Indian tribes note about Mountain Lion. Etymologically, the\nword seems to mean \"long dog\"; which would of course be Wolf. In that\nevent, nume-ta, the \"real cat\" or \"large cat,\" would presumably be the\ncommoner Mountain Lion, and Jaguar would not enter into the present\nstory. The wobbliness of identification by the Mohave and other Yumans\nis increased by the fact that two other large carnivores besides the\njaguar, the wolf and the bear, are not regular habitants of their\nlands.\n\n [1] These are the vocabulary data: In all Yuman dialects, nume',\n or some obvious dialectic variant, means wildcat. In Walapai (F.\n Kniffen et al., Walapai Ethnography, AAA-M 42, 1935) nyimi-ta\n was given as mountain lion (p. 64), and hat-^{a}kwil^{a} as\n wolf, described by some, however, as blunt-nosed like a cat, and\n perhaps confused with straggling jaguars; it also was a rare\n animal. In Yuma, I was given xat-ak\u016bly for mountain lion\n (\u0142aqol-k meaning long), to which \u012bmt\u0161a xant\u0161-eku\u0142 was said to be\n the Cocopa equivalent. I secured no words for jaguar or wolf. In\n Maricopa my forms ran: name', wildcat; nam\u00b7e-t or nam\u00b7et\n xat-ekyulyk, mountain lion; xat-^{e}kwily(k) or xat-^{e}kuly,\n wolf. Spier, Comparative Vocabularies (Univ. N. Mex. Publ.\n Anthr. no. 2, 1946, pp. 104 seq.) gives these Maricopa forms:\n name-s, wildcat; name-t, cougar (viz., mountain lion); name-t\n hatagult, \"cougar wolf\"; name-t katca-s, jaguar; xatagult,\n xatagul^{ya}, wolf, ? from xatagwilg, \"bigger than a dog\" (xat).\n In the same place he gives the Havasupai forms as nyim'i,\n wildcat; nyimita, mountain lion; hatagwila, wolf; no form for\n jaguar. The weight of this comparative evidence would seem to\n make the heroes of the present Mohave tale Mountain Lion and\n Wolf rather than Jaguar and Mountain Lion. But what is perhaps\n surest is that two of these three carnivores did not occur\n regularly in Mohave territory, and Mountain Lion was probably\n uncommon, so that a degree of uncertainty prevailed as to the\n identity of all of them.\n\nThe amount of discursive detail in this version is moderate. The\nnumber of songs in the series is around 90. No two statements by the\nnarrator, as to how many he sang at each point, agree altogether; as\nis customary for the Mohave. But the subjoined table shows that a\nscheme is adhered to. The narrator probably intends singing about 4,\nor 7, or 1, or 3, or 8 songs on a given episode, and perhaps\napproximately remembers sets of words for each song in a group. The\nblanks in the first column of the table presumably mean only that the\nteller had not yet got started in mentioning songs. If we supply the\nomissions from the next column, the addition of these 23 makes the\ntotal 90, as compared with totals of 90 and 88 in other listings.\n\n\nVARIATIONS IN SONG SCHEME\n\n_Number of Songs Mentioned by Narrator_\n\n ========================+==========+==========+==========\n | In | In | In\n Place in Story | Original | Review | Attempt\n |Dictation | at | to\n | |Conclusion| Reconcile\n ------------------------+----------+----------+----------\n \"Dark-mountain\" in | | |\n the west | .. | 4 | 4\n Hoalye-kesokyave | .. | 8 | 10\n Avi-kit\u0161ekilye | .. | 4 | 3\n Ava-sa'ore | .. | 4 | 4\n \"Sandbar-willow-water\" | .. | 3 | 3\n New York Mountains | 3 | 3 | 3\n Avi-kwinyama\u03b8ave | 3 | 3 | 3\n Avikwame (Dead Mt.) | 3, 13, 1 | 3 | 14\n I\u03b4\u00f4-kuva'\u012bre | 7 | 7 | 9\n Qara'erva | 1 | 1 | 1\n Selye'aya-kumit\u0161e | 3 | 3 | 3\n Kamahnulya | 2 | 2 | 2\n \"Raven's house\" | .. | 3 | 3\n \"Excrement-sand\" | 1 | 4 | 1\n \"White-water\" | 2, 9 | 9 | 9\n Avi-kwa\u03b8anye | 1 | 1 | 1\n Walapai Mountains | 7 | 11 | 7\n Hoalye-ketekururve | 5 | 9 | 7\n \"Land-blood-have,\" | | |\n near Hackberry* | 6 | 8 | 1\n | -- | -- | --\n Total | 67 | 90 | 88\n ------------------------+----------+----------+----------\n\n * Sung by the cats--the rest by deer.\n\n\nWORDS OF SONGS\n\nThe following are the words of some songs:\n\n1. The very first song of the cycle, where the Deer are made at\nDark-mountain far in the west (par. 5). Deer sings: inyahavek tinyamk\nkanavek, west it-is-night, tell.\n\n2. First song at Hoalye-ketekururve (par. 25), next to the last step\nin the journey, and the last at which the Deer sing. Hatekulye\nkanavek, Mountain-Lion tell-(of).\n\n3. Same place, second song. Ipa amaimiyak kanavek, Arrow from-above\ntell.\n\n4. Same, third song. Ipui-mo\u1e6de' ipa'-maimiate ninyupakem\nhirra'a-m\u00f4\u1e6d(e), I-shall-not-die-arrow-from-above fall-on-me\nit-does-not-pain.\n\n5. Same, fourth song, last by the Deer. Ito-nye-kyam ipa'-maimiak,\nBelly-in-shoot arrow-from-above.\n\n6. Apparently Jaguar sings, at Land-blood-have: Himekeseik\nkwora'\u0101k-o\u00eave, Track-them old-man (= brother).\n\n7. The same: Intomaku-mo\u1e6de itavere(m) view\u00eame\u03b8(a), Do-not-desist\nchasing continue.\n\n8. The same: Hatapui viu\u00eamhe kwora\u0101k-o\u00eave, Kill-them continue brother.\n\n9. The final song of the cycle, still by Jaguar: Kwora'\u0101k-o\u00eavit\u0161\nat\u0161wo\u03b4avek hima\u1e6dva hikw\u012bve t\u0161a\u03b8wilve kosmave, Brother divide-it flesh\nhorns hide sinew.\n\n\nTHE DEER STORY\n\n1. When Matavilya died and Mastamho took his place[2] he gave\nsupernatural power to Jaguar and Mountain Lion,[3] two brothers. No\none saw them while they dug a hole into the ground and disappeared.\nThey traveled underground toward the wind.[4] At Hatekulye-naka,[5]\nabove Avi-kwatulye,[6] they emerged. Here they raised themselves out\nof the ground as far as their breasts, turning their heads to look\naround. Seeing only mountains all about, they said: \"This is no place\nfor us,\" and went underneath again.\n\n [2] At Ha'avulypo.\n\n [3] Numeta and Hatekulye.\n\n [4] North, mathak.\n\n [5] \"Mountain lion's naka.\"\n\n [6] \"Lizard-mountain,\" still at Eldorado Canyon on or near the\n Colorado, as is Ha'avulypo also.\n\n2. They continued westward, below the surface, until they came to\nAvi-kwin-yehore, Avi-ku-tinyam, Kwilykikipa, and Kwamalyukikwa.[7]\nThere Jaguar proceeded to make Deer. He put his hand into the ground:\nbut the earth was not good. Then he thrust his hand farther down until\nhe found good clay. Then, just as little girls have clay dolls, he\nmade a Deer, with legs and neck and horns and all parts. He made a Doe\nalso. So the two Deer came into existence.\n\n [7] West of San Bernardino, California; that is, in Serrano or\n Gabrielino territory. The second name means \"dark mountain.\"\n\n3. Now it was dark where Jaguar and Mountain Lion were.[8] Then they\nsaid: \"There are flint arrow-points.[9] Some persons will dream of\nthose. Then they will make them; they will make bows also.\" Then they\nmeasured a bow. They measured it a fathom in length. It was too long.\nSo they measured it somewhat shorter, and said: \"That is good: it will\nbe right for the Walapai and Yavapai.\" They prepared sinews and\nfeathers for the arrows. When they had finished everything else, they\nsaid: \"Rattlesnake, scorpion, black-widow spider,[10] and\ntarantula[11] are the poisons to use. We will tell the Walapai and the\nYavapai about them. They will take these four poisons, mix them with a\nplant and with red paint. They will paint their arrow-points with that\nand their bows and arrows too. Then if they pursue game, it will not\nbe able to run fast.\"[12]\n\n [8] Spoken of as a house, but conceived merely as a round space\n of darkness.\n\n [9] Avi-rrove soh\u00eana.\n\n [10] Halto\u1e6da, a poisonous spider, probably the black widow.\n\n [11] Kwat\u0161munyo-'ipe in Mohave, \"but they called it hanekasave.\"\n\n [12] The Mohave say that the Walapai who have dreamed of Jaguar\n and Mountain Lion follow this practice. If anyone but the owner\n takes hold of the bow, his hand swells. They also tie to their\n moccasins a small piece of deerskin containing this poison.\n Among the Mohave, on the other hand, certain men, who wish to be\n lucky in gambling, tie to their hair a small concealed bag of\n rattlesnake teeth and paint. This is, however, likely to render\n them cripples.\n\n4. Now Jaguar and Mountain Lion took the two Deer that they had made\nand said: \"They are finished. We will make wind blow on their bodies\nand cause it to rain over them. The rain will wash out all bad smell\nand make their flesh good.\" They made it blow and rain on the Deer and\nsaid: \"Now that we have made wind and rain, all their bad smell has\ndisappeared. Their meat is good. And now they will be able to go\nanywhere and never become cold.\"\n\n5. The two Deer stood looking westward. Then they faced south, east,\nand north.[13] They wanted to know the land, and where the sun and the\nnight came from. Now they knew that, for the male was wise. He said:\n\"There is the sun. It is going down.\" But the female said: \"No, the\nwind and the clouds are taking it away. And there is no place for it\nto go to; perhaps there are only mountains, perhaps only sea there.\nPerhaps it will go behind the mountains, or descend into the fog at\nthe sea.\" Then they both looked toward the east, and the male said:\n\"Here darkness is coming. When it comes it will bring the stars and\nthe moon in the sky. Then we will know which way to go east.\" (4\nsongs.)\n\n [13] Anti-clockwise circuit, starting in the west.\n\n6. Now the two deer started eastward. They came to\nHoalye-ke\u03b4sokyave.[14] Jaguar and Mountain Lion had given them good\neyes: They could see well. Now they said: \"Everything is finished, but\nit is dark. Do you hear a noise? When it is dark there is always a\nnoise. Every one sleeps except two, Tinyam-hwarehware[15] and\nTona\u03b8aqwataye.[16] They are the ones that make noise at night.\" (8\nsongs.)\n\n [14] Said to be now a railroad station in the San Bernardino\n mountains, perhaps Summit. Hoalye are yellow pines.\n\n [15] An insect living in willows, and with wings like willow\n leaves. Its night call is hwar hwar hwar. It exercises the\n Mohave imagination.\n\n [16] Unidentified.\n\n7. From there they started again, going eastward. When they came to\nAvi-kit\u0161ekilyke,[17] they said: \"This is what they have given us: I\nknow it: it is grass that they gave us.\" They did not eat it yet. They\nwere to eat it soon. (4 songs.)\n\n [17] North or west of Calico, which is not far from Barstow. The\n route is eastward through the Mohave desert.\n\n8. From there, starting on again, they said: \"Now the night is over.\nIt is nearly daylight.\" They went eastward until they came to\nAva-sa'ore.[18] There they stood and rested and looked about. They\nlooked up at the sky and saw the star called Hamuse-anyam-kuv'a, the\nmorning star.[19] They said: \"I see it. It is there. All will be able\nto see it. The sun is in the middle of the sky, and we are at the\nmiddle of the earth.\" (4 songs.)\n\n [18] A mountain east or northeast of Calico. An old Indian\n trail, from before the coming of the whites, used to pass there.\n\n [19] \"Star-day-walk.\" The sun follows it, and it is visible in\n the middle of the sky at midday.\n\n9. Starting from there, they went east until they came to\nAha-kwi-'ihore.[20] There they saw much grass, but said nothing about\nit; they did not eat it yet. They only said: \"We are at\nAha-kwi-'ihore: from here we will go on again.\" (3 songs.)\n\n [20] \"Sandbar willow water\"; a mountain north of Blake. Soldiers\n were once stationed there on account of the Chemehuevi or\n Paiute.\n\n10. Not far to the north from where they were are the New York\nMountains. They said: \"That is the place Jaguar and Mountain Lion told\nus of: they called it Avi-wa\u03b8a; it is not far away.\" They went there\nand stood and looked. \"It is a large (range of) mountain; everything\ngrows on it, and is green and looks good. It is the greatest mountain.\nIt has a great name and is the first of all.\" (3 songs.)\n\n11. They started again, going eastward. Coming to Huk\u03b8ara-t\u0161-huerve,[21]\nthey did not stop there, but went on eastward. At Apurui-kutokopa[21a]\nand Avi-kwinya'ora they also did not stop, but went on. When they came\nto Avi-kwi-nyama\u03b8ave,[22] they stopped. (3 songs.)\n\n [21], [21a] Huk\u03b8ara is coyote; apurui, hapurui, a pottery water\n jar.\n\n [22] \"Yellow-mountains,\" in the middle of a valley, north of\n Ibex and visible from it.\n\n12. Starting again, they saw Avikwame.[23] They went northward to\nAvi-t\u0161ierqe,[24] without resting there, and continued to\nKwanakwet\u0161e\u03b8kyeve.[25] There they said: \"I know this place: it is\nKwanakwet\u0161e\u03b8kyeve: now Avikwame is near. Grass and everything grows\nabout that mountain; it smells good; the wind from the north brings\nthe odor.\" Starting again, when they saw the grass, they jumped about\nas deer do, and ran here and there; but they did not yet eat. They\ncame to Aha-mavara, to Ama\u1e6d-qat\u0161eqat\u0161e, and to Kwatulye-ha,[26] but\nwent by without stopping. They came to Ama\u1e6d-mehwave-'auve and to\nHatom-kwi\u03b8ike.[27] Then they said: \"This is the place: this is\nAvikwame; now we are at Avikwame. This is what they gave us, this\ngrass here. Everything growing about is what they told us of.\" (3\nsongs.)\n\n [23] Dead or Newberry mountain, in the southern tip of Nevada;\n with Ha'avulypo, the Mohave myth focus.\n\n [24] \"Excrement-mountain\"; in a valley.\n\n [25] In a valley southwest of Newberry mountain, probably Piute\n valley.\n\n [26] Kwa'tulye is a species of lizard. Ha, aha, is water, but\n \"lizard-water,\" \"lizard-spring,\" should be Aha-kwatulye or\n Kwatulye-nye-'aha. The word perhaps means \"water-lizard.\"\n\n [27] A whitish region south of Avikwame, near the Colorado.\n\n13. Then, standing there at Avikwame, they said: \"Now I will tell\nabout my body: of my legs, my tail, my ears, my horns, and everything.\nSometimes my horns change: they itch, and I rub them against rocks or\ntrees. Then I grow new horns and the old ones are seen lying cast off\non the ground. Sometimes I rub myself and my hair comes off.\" Now\nthere were bushes there, a huelye bush to the east and a tanyika bush\nto the west. The male Deer said: \"I will stick my horns into these\nbushes and pry them off. I will leave them here at Avikwame and go\nelsewhere.\" (14 songs.)\n\n14. Then they started southward. They came to \u03b4okupita-to\u03b4ompove and\nIhore-kut\u0161upetpa,[28] but did not stop. When they came to\nAvi-kutaparve,[29] still farther south, they wanted to cross the\nriver. It was sundown. They crossed to the eastern side at\nI\u03b4\u00f4-kuva'\u012bre, Kwilye\u03b8ki, and Avi-tutara.[30] As they crossed, the\nfemale came out of the river onto the bank with difficulty. She said,\n\"I nearly drowned.\" But the male said: \"Of course; I am a man, but I\ntoo almost drowned.\" (7 songs.)\n\n [28] Lekupi'ta or \u03b4okupita, owls; to\u03b4ompove, looking at one\n another; ihore, sandbar willow. Both places are on the Nevada\n side of the river, above Fort Mohave. The Deer are traveling\n south now.\n\n [29] Or Avi-kwataparve; on the west bank of the river, south of\n the last mentioned.\n\n [30] The three names are considered as applying to one place,\n not far above Fort Mohave across the river from it. I\u03b4\u00f4 means\n the black willow.\n\n15. They said: \"Now we know where we will go. We know where the\ndarkness comes from. It comes from the east.\" They went southeastward,\npast Yamasave-kwohave and Aqwer-tunyive, to Qara'erva. There they\nstopped and said: \"We call this place Qara'erva;[31] everyone will\nalways call it so.\" (1 song.)\n\n [31] A frequently mentioned place.\n\n16. Starting again, they went southward. At Selye'aya-kumit\u0161e[32] they\nmet Muulye, Antelopes. They saw ten or twelve of them. There were only\nthe two Deer. The Antelope stood at a distance and then ran off. The\nDeer said: \"I know you. You cannot climb up rough places. You can\nonly ascend to the mesa by following up a wash. You belong to\nMuulye-mat'are.[33] That is the place that has been given you by\nJaguar and Mountain Lion.\" Now the Antelope went westward to\nPorepore-kut\u0161eim, while the Deer stood at Selye'aya-kumit\u0161e. (3\nsongs.)\n\n [32] One mile inland (east) from Fort Mohave. Selye'aya is sand.\n\n [33] \"Antelope-playground.\" A place on the mesa. See note 36\n below.\n\n17. They went on southward. When they came to Kamahnulya, they stood,\nlooked east, and saw two Wildcats[34] coming down the wash at that\nplace. \"Someone is coming,\" they said. They saw them carrying rats and\nrabbits in their belts and fastened to a string around their\nshoulders. When they came near, they saw that they had their tails\ndrawn between their legs because they were afraid. The Deer said: \"I\nknow you: you are Wildcats; you hunt. When you kill rats and rabbits,\nyou eat them raw; you do not cook them.\" Then the Wildcats went into\nthe brush without looking at them. (2 songs.)\n\n [34] Nume.\n\n18. Starting again, the Deer came to Aqaq-nyiva.[35] (3 songs.)\n\n [35] \"Raven's-house?\" The place is on a line between the town of\n Needles and the sharp peak called Boundary Cone or Avi-veskwi.\n\n19. Going on, they reached Nyiketate and Selye'aya-it\u0161ierqe and\nMuulye-mat'are.[36] They said: \"This is the place: this is where\nAntelope belongs. That is what I spoke of.\" (4 songs.)\n\n [36] Approximately one place. It is east of Fort Mohave, north\n of Avi-veskwi, and marked by an exposure of whitish sand at the\n foot of the mesa. Selye'aya-it\u0161ierqe is \"excrement-sand,\" but a\n different place from that previously so named (note 24).\n\n20. As they stood there, they saw Avi-veskwi.[37] They said: \"We will\nnot go there, but look at it from here.\" It was midnight now. (1\nsong.)\n\n [37] Boundary Cone, an unusually sharp peak between the Black\n Mountain range and Mohave valley.\n\n21. They went on until they came near Ikumnau-t\u0161umi,\nAha-kwi-nyamasave, and Hato\u03b4ike.[38] They stood at the foot of the\nmesa below these places. Jaguar and Mountain Lion caused them to stop\nthere. The male said: \"This night is bad; it is not an ordinary\nnight.\" But the female said: \"Yes, it is usual; you will see. It is\ndark, and the stars are bright, it is cold, and there is a little\nbreeze. Can you not feel it? It is cool. It is just an ordinary\nnight.\" (2 songs.)\n\n [38] All three are visible from the town of Needles.\n Ikumnau-t\u0161umi is at the brink of the plateau that forms the\n eastern edge of the valley. Aha-kwi-nyamasave (\"white water\") is\n a large whitish depression--one of the four places at which Frog\n emerged after causing Matavilya's death. Hato\u03b4ike is a blackish\n ridge below this.\n\n22. Then they folded their legs and laid their jaws on the gravel.\nJaguar saw that; he saw them lying there, though he was far in the\nwest. Now the male heard what (Jaguar) said and got up. He said: \"It\nis a bad night; I have dreamed bad. I think I shall not live long.\"\nWaking the female, he said: \"I will tell you what I have dreamed: I\ndreamed bad. I know what will happen. There are four mountains which\nNumeta and Hatekulye named. They are large mountains, Avi-wa\u03b8a,\nAvi-kwame, Ama\u1e6d-ke-hoalye, and Avi-melyehweke.[39] They said: 'When\nyou have come to Avi-wa\u03b8a and to Avi-kwame and have crossed the river,\nyou will come to a bad place.' Now we have arrived here and I have had\nbad dreams. We will go on, and on another mountain I shall die. It is\nnight and the stars are flying. They told us about that too. They\nsaid: 'The stars will fly[40] and will seem to fall and strike your\nbody.' That is how it is: I shall die; I shall be a ghost.\"[41] (9\nsongs.)\n\n [39] Respectively, New York Mountains, Dead (Newberry) Mountain,\n Walapai Mountains in Arizona, and (Avi-melyehweke) a large peak\n or range in Arizona. This last is said to be not far from the\n river, east of Parker; but several ranges converge toward the\n river here, pointing westward and northwestward.\n\n [40] A meteor, Hamuse-'amai-kuvuhwere, is an omen of the death\n of a prominent man.\n\n [41] Nyave\u03b4i.\n\n23. They went on from there until they came to Ma\u03b8kweha and\nT\u0161amokwilye-kwi\u03b4auve, but passed by. They came to Aha-kuvilye[42] and\nfollowed up the wash from there until they reached the mesa. Then they\nsaid: \"I will give this place a name: I call it Avi-kwa\u03b8anye.[43] All\nwill know that.\" (1 song.)[44]\n\n [42] There is a spring at Aha-kuvilye, \"stinking water.\"\n\n [43] Kwa\u03b8anye is a small lizard. Avi-kwa\u03b8anye appears from the\n town of Needles as a blue peak the summit of which is visible\n over the plateau that bounds Mohave valley on the east.\n\n [44] The words of the song are: iny-ama\u1e6d Avi-kwa\u03b8anye vi'emk,\n My-land Lizard-mountain go.\n\nFrom there they went east. They went down into the valley and crossed\nto the mountains called Ahta-katarapa[45] and Hanemo-nye-ha.[46] There\nthey stood; then went upward, onto the mesa. There they saw tracks.\nThe male said: \"I know these tracks. They are the tracks of Yellow\nJaguar and Yellow Mountain Lion.[47] It is they. They traveled here by\nthe wind and by the clouds. We cannot see them, but they are above us\nin the canyon or perhaps in the mountain and they can see us.\" The\nfemale said: \"You see tracks, but they are not new. They have been\nthere a long time; they were here when the earth was made.\" The male\nsaid: \"No, they have been here two days or three days.[48] You will\nsee.\" The female said again: \"No, they have been here a long time,\never since the ground was still moist and they walked on it.\" But the\nmale said: \"No, you will find out. They have seen us; they are\nwatching us now.\" It was on the Walapai (Hualpai) Mountains[49] that\nthey saw the tracks and stood and talked like this. (11 songs.)\n\n [45] Ahta is cane.\n\n [46] Hanemo'nye-ha is \"duck's water.\" There is a small stream\n here.\n\n [47] Yellow is -yama\u03b8ave. These are said to be their full names.\n\n [48] It is only two nights since the deer were made.\n\n [49] Ama\u1e6d-ke-hoalye, \"yellow pine country.\" See note 39.\n\n24. They went on eastward. Jaguar and Mountain Lion had indeed gone\nbefore them; the Deer followed. They did not see Jaguar and Mountain\nLion, but they saw what they had done, pulling out trees by the roots\nand breaking large rocks, so that the Deer could follow them. The male\nsaid: \"See, they have pulled up trees, and broken stones and rolled\nthem about.\" Then after a time they saw no more tracks: Jaguar and\nMountain Lion had made the wind blow so that the footprints were\neffaced. The Deer went on nevertheless. When Jaguar and Mountain Lion\ncame to Hoalye-ketekururve,[50] Jaguar, the older brother, sat down on\nthe west side, Mountain Lion, the younger, on the east. The two Deer\ndid not know they were sitting here, and came on until they were\nbetween them. Jaguar, in taking up his bow and arrow, made a slight\nnoise, the Deer heard it, and he did not shoot. But Mountain Lion shot\nand hit the male. Deer said: \"They have failed: they did not shoot me\nin the right place; they shot up into the sky, and the arrow only\ndropped on me. I was struck, but I have no pain.\" Then both Deer ran\noff eastward. (9 songs.)\n\n [50] East of the Walapai mountains. This would be in or near the\n Big Sandy Wash, still in Walapai country, but not far from\n Yavapai territory.\n\n25. Jaguar and Mountain Lion still sat there. Jaguar said: \"Go:\nfollow; kill them.\" So Mountain Lion went, and his older brother\nfollowed. They did not see the tracks of the Deer, but they followed\nthem. They went up on the mesa. Jaguar said to his younger brother:\n\"Keep on: follow; do not stop. I want to teach the people here, the\nWalapai and Yavapai, to hunt. Some among them will dream and then they\nwill be deer hunters. Do not stop. We could kill them here, but I do\nnot want that. We will wait until we come to Ama\u1e6d-ahwa\u1e6d-kut\u0161inakwe and\nAma\u1e6d-ahwat-kw-i\u03b4au;[51] then we will kill them. When we kill them\nthere, there will be blood on the rocks: I want to name those places\nfor that.\"\n\n [51] Ama\u1e6da, land, place; ahwa\u1e6da, blood, red; i\u03b4au, have, hold.\n\n26. Then when they came to Ama\u1e6d-ahwa\u1e6d-kut\u0161inakwe and\nAma\u1e6d-axwa\u1e6d-kw-i\u03b4au, the male Deer had fallen down dead. Now Mountain\nLion stood to the east of him, Jaguar on the west. Jaguar said: \"You\nknow why I have pursued him. I want only the skin and horns and sinew.\nYou can have the meat: I do not want it.\" But Mountain Lion said: \"No,\nwe will divide it. I want the right horn. I too want some of the\nthings you want.\" Then Jaguar said: \"I wanted to divide it, but you\ndid not want to. Well, you can have it all.\" And he went off to the\nside and stood there.[52] So he had none of it. He went away to the\nnorth, to Ama\u1e6d-ke-hoalye, the Walapai Mountains. But Mountain Lion\nstood by the Deer and tore his body open with his claws. He put his\nhand inside and took out the heart. Then he went north, holding that.\nHe did not take meat or skin or sinew or horns. He left them and he\nwent to Ahta-kwatmenve.[53] (8 songs by Jaguar and Mountain Lion.)\n\n [52] An older-younger brother quarrel typical of the myths,\n usually with the younger having his way.\n\n [53] East of Kingman, below Hackberry, in the heart of Walapai\n territory.\n\nThe female Deer went on to Avi-melyehweke.[54]\n\n [54] One of the four mountains mentioned above, which Deer said\n were named to him by Jaguar and Mountain Lion (note 39).\n\n\n\n\nVI. COYOTE\n\n\nCIRCUMSTANCES OF THE RECORDING\n\nThis group of narratives was told chiefly by an old woman of the clan\nwhich names its daughters M\u0101ha. Her more specific name was\nMah-t\u0161itnyum\u00eave. She was a doctor for eyes that had been made sore\nfrom being struck by mesquite leaves or by a rushlike plant called\nhatelypo. In curing, she breathed against the palm of her hand held\nnear her mouth, then laid the hand on the eye. She got this power from\nCoyote in her dream, as told in this story. She had a son called\nLahoka, who was also a doctor, for the sickness caused by contact with\nforeign tribes. He was alleged to have also the power to make people\nsick, and at the time I knew his mother, he had gone from Needles to\nlive at the reservation in Parker because of this accusation of\nwitchcraft.\n\nI secured the Coyote material from Mah-t\u0161itnyum\u00eave near Needles on\nMarch 22, 1903, as the result of an endeavor to learn more about the\nplace of Coyote in Mohave mythology. Coyote is always mentioned in\nconnection with the death of Matavilya, as in the beginning of the\nMastamho myth (VII, 1-6), but beyond that there were mostly allusions\nonly. This old lady said she had dreamed a Coyote story which she was\nready to tell. It proved that she told it very badly. She did not\npursue a consistent thread and she left contradictions which remained\nunresolved after questioning. The fault is undoubtedly hers, not my\ninterpreter's, for Jack Jones was by this time well trained. She said\nnothing of songs belonging to the story, and I failed to enter in my\nnotes whether I asked her.\n\nI do not know how far the narrator's deficiencies were the result of\nher being a woman. She was my only Mohave woman informant on matters\nof myth and religion. I suspect she was unaccustomed to narrating and\ntherefore inexpert at it. A number of people were listening in, some\nprobably members of the household and others casual visitors. Several\nof these, including a man older than the narrator and one younger,\nprotested when she concluded her main narrative (given as \"A\" below).\nThey declared that she had told not a Coyote narrative, but a\n(private) dream, and that it was not the sort of thing to tell. Their\ndisapproval seemed fairly strong. After this controversy had subsided,\nshe resumed and told the briefer section given as \"B,\" but this again\nevoked protest from an old man who was listening, who said it was not\na genuine Coyote story, but a dream about killing people. All the\nMohave listeners seemed to take for granted that Mah-t\u0161itnyum\u00eave had\ndreamed what she alleged. Their objection was to her dreaming the\nwrong sort of thing.\n\nPossibly these protests had their effect, or the old lady ran out of\nwhat she had dreamed, because she then dropped into telling\nconventional Coyote tale episodes such as are told children--\"C, D,\nE.\" These in turn stimulated the interpreter into telling several that\nhe had heard--\"F, G, H.\"\n\n\nTHE TALES\n\n\n_A: Dreamed_\n\nCoyote was a person like these Indians. There were two Coyote\nbrothers,[1] little boys.[2] They started going from this country.[3]\nThey had bows and arrows, and as they went along they shot at a mark,\nbetting their arrows. They would throw up a bundle of arrowweeds to\nshoot at. The older won all the younger brother's arrows. Then he took\none, wiped it on his anus, shot it up into a cottonwood tree, and\nsaid: \"Will you go get it for yourself?\" The little boy said: \"No,\"\nand cried because the arrow was soiled. So he was going to leave that\nplace and, crying, went north to \u03b8aw\u00eave, a place on Cottonwood Island.\nNow I was following him.[4] When he got to \u03b8aw\u00eave, I did not see him\nany longer, so I came back to this country here. Then I dreamed of him\nagain at Avi-hamoka, near Tehachapi.\n\n [1] She later denied that they were brothers. See footnote 6.\n\n [2] The heroes as little boys is a favorite Mohave motif.\n\n [3] \"This country,\" namely, Mohave valley, were the informant's\n words. Most informants specify a named place.\n\n [4] This is pattern again: the narrator is present at the\n myth-happening through having dreamed it.\n\nThe older Coyote was called \u03b8arra-veyo,[5] the younger Pat\u0161a-karrawa.\nThey were not brothers.[6]\n\n [5] A name recorded elsewhere for Coyote. The first two\n syllables occur in the most common name, Huk-\u03b8ara.\n\n [6] Contradicting the former statement. See footnote 1.\n\nAt Avi-kwa'ah\u0101\u03b8a, a mountain beyond Phoenix in Arizona, there lived an\nold man called Patak-sata. This is a name of Coyote. With him at the\nsame place there lived a man called Hipahipa.[7] There were many\npeople there at Avi-kwa'ah\u0101\u03b8a, among them a woman called Qw\u0101q\u0101qta.[8]\n\n [7] Hipahipa is a personage, or at least a name, that recurs in\n other tales: see Handbook, p. 772. The word definitely refers to\n Coyote: Hipa is the name given to all their daughters by members\n of those lineages whose totemic reference is Coyote.\n\n [8] The informant said the name Qw\u0101q\u0101qta refers to the crow or\n raven, aq\u0101qa; which sounds like an improvised etymology.--The\n woman's relation to the people at Avi-kwa'ah\u0101\u03b8a is not clear.\n She may have been a Mohave who was married among Easterners.\n\nNow there was war between the Mohave and those people. On that day\nQw\u0101q\u0101qta bore a boy baby. Then these people[9] won, burned all the\nhouses and food and blankets and broke the dishes. They threw the\nnewly born child into the brush, but did not succeed in killing it.\nThen they set fire to the brush, but the boy baby made it rain and did\nnot burn.\n\n [9] My notes say \"these people,\" which probably means the\n Mohave, but might refer to the people at Avi-kwa'ah\u0101\u03b8a.\n\nThen the old woman, his father's mother, ha'auk,[10] found him and\nmade a roof shade and a cradle for him and hung him up off the ground\nso nothing could touch him while she went out to look for inyeinye\nseeds for food.\n\n [10] Father's mother is namau-(k). Ha'auk seems really to denote\n the reciprocal of father's mother, namely, woman's son's child,\n usually given as a'avak. This would fit in with my suggested\n explanation of the grandmother being an Easterner and the boy\n being born among the eastern tribe, although his mother was a\n Mohave. In answer to a question who the boy's father was, the\n informant said she did not know, except that he was a Coyote.\n\nShe was gone all day. The baby was intelligent and after she was gone,\nhe made black balls (vanyeilk) from his own breath by magic. Before\nlong many quail came to where he was hung up, and he snapped or\nfilliped (harr\u00eamk) the balls at them and killed them. Then he piled\nthe birds into a heap and went back into his cradle.[11]\n\n [11] The supernaturally precocious hero, who kills game from his\n cradle and then climbs back to it, is told of in other tales of\n Yuman tribes.\n\nWhen his grandmother came, she said: \"Who brought them here? Who did it?\nI am an old woman and I surely like to eat meat, but I did not think\nthat someone would bring them under my shade roof.\" She was very angry\nand began to curse who did it. She said: \"Kweva-namaue-napaue.\"[12]\n\n [12] \"That is how Indian women say son-of-a-bitch,\" the\n interpreter explained. The cursing consists of stringing\n together the names of three grandparents, who are presumably\n dead, and allusion to whom is therefore the height of shocking\n offense. The three terms are: (na)-kweu-(k), mother's father;\n namau-(k), father's mother; napau-(k), father's father.\n\nThe boy grew up. Then they returned to this country,[13] he and his\ngrandmother. The Mohave Indians went to Phoenix to fight the people at\nAvi-kwa'ah\u0101\u03b8a, and he went along. Pat\u0161a-karrawa was his name.[14]\n\n [13] \"This country\" can only mean Mohave valley. It is not clear\n why they should be \"returning\" if the old woman belonged to a\n tribe on the Gila River and the boy was born there, as suggested\n in note 10. The whole story is involved in minor obscurities of\n telling.\n\n [14] The baby is now supposed to be grown up. His name\n identifies him with the younger of the two Coyotes with whom the\n first paragraph deals. It would seem that the bulk of the story\n ought to precede in time, the first paragraph really being the\n end of the story; but the two sections are given in the order in\n which the informant told them.\n\nNow he went ahead of the others, like a leader, to spy them out and\nsee where the houses were. On the desert he found his mother. She was\na slave there. He said to her: \"Do not tell them when you go back home\nthat I met you here. Take these birds and rabbits with you, but do not\ntell that I gave them to you. Say that you found them.\" She had on her\nback her pack basket.[15] Into this she put the game he gave her. He\nentered it too. He said: \"Let me get into your basket. I will make\nmyself into a bird so that they will not know me. Carry me back, but\ndo not tell who I am. You may tell them tomorrow.\"\n\n [15] The k\u016bpo is the peculiar pack basket of the Mohave, which\n consists of two crossed sticks bent into U-shape and wound\n around with string spaced an inch or so apart.\n\nSo she returned and gave the rabbits and birds to the people. They\nwanted to know where she got them, but she would not tell. Then\nPatak-sata said: \"Let me look at them. I think Pat\u0161a-karrawa killed\nthese.\" He knew it right, but she would not admit it. In the morning\nshe said: \"I have another bird in my basket, a dove.\" Then Patak-sata\nsaid: \"Let me see it.\" She gave it to him. \"That is not a dove,\" he\nsaid, \"I know it. Pat\u0161a-karrawa made himself into this. I can tell a\ndove by its bill. And when you see a dove, it shakes its head. This\ndoes not.\" Soon after, on that day, the Mohave arrived and attacked.\nWhile the fight was going on, Qw\u0101q\u0101qta stood on the roof and sang as\nfollows:\n\n i\u03b8auwe\n ahwe-kan\u0101m abroad-tell\n ha\u03b8o'ilya to the sea\n\nThen she sang:\n\n hunapnap butterfly\n mat-ut\u0161avek he made himself\n mat-apui killed\n me\u03b8kemew\u00ea-mote he cannot be\n sumat\u0161-ah\u00f4tem he dreamed well\n\nThen the Mohave killed all the people at Avi-kwa'ah\u0101\u03b8a, and took\nPat\u0161a-karrawa's mother as a slave and brought her back to this\ncountry. Then she said: \"Where there is war, notify other tribes and\nthen gather: my son is wise and cannot be beaten.\"\n\nNow he and his mother were poor and had nothing to eat. There was much\nfood here among the people, but no one gave them anything to eat.[16]\nThen he took his mother and went west with her to Avi-hamoka.[17]\nThere they lived.\n\n [16] The withholding of food is entirely unmotivated by the\n narrator. Perhaps it is because they were Easterners and\n foreigners.\n\n [17] This is the place near Tehachapi mentioned at the end of\n the first paragraph, where the informant dreamed of him.\n Subsequently, when she was asked to give more information about\n this dreaming, she said that Coyote had a man's shape; but she\n now stated that it was at Ha'avulypo, at the rear of the house\n there, that she dreamed of him. Her dream was of the time before\n \"Matavilya was born.\" (Perhaps a slip of my pencil for\n Mastamho?)\n\n\n_B: Dreamed_\n\nThis country was full of coyotes. Then we became Mohaves, human\nbeings: the coyotes turned into people. There is a place called\nHuk\u03b8ara-ny-eny\u00eave, a small mountain south of Mukiampeve, Needles\nPeak.[18] There is where Kway\u016b[19] lived, at Huk\u03b8ara-ny-eny\u00eave: he\nbelonged to this country. Whenever he saw a child, he seized it, stuck\nit under his belt, and took it home. There he would put them into a\nhole in the rock, pound them up, and eat them. Sometimes he ate them\nraw, sometimes he roasted them in the fire. All the people were afraid\nof him.\n\n [18] Mukiampeve is the standard form of the name; Okiampeve is\n what the informant was understood as saying.\n\n [19] Kway\u016b means a meteor or fireball, usually conceived of as a\n monster or man-eater. He recurs in the Cane story.\n\nNow the Crayfish, Hal(y)kut\u0101\u1e6da,[20] killed Kway\u016b. He was little, but\nwhen he became angry, he made himself into a big man. So all the\npeople were saved. If Crayfish had not killed him, Kway\u016b would have\neaten everyone up. After killing him, Crayfish took him far south to\nthe ocean where he lived and ate him up. So there was no more Kway\u016b in\nthis land here.\n\n [20] Hal(y)kut\u0101ta was described as a \"bug\" as long as a finger,\n with long legs, a back like a scorpion, living in the water in\n sloughs, but not in the river: it must be a crayfish.\n\nKway\u016b was Coyote.[21]\n\n [21] This statement is in line with the name of the place where\n he lived, as given two paragraphs before.\n\n\n_Children's Stories_\n\n\n_C_\n\nCoyote was hunting, but killed nothing. Then he took deer excrement,\nplanted them like seeds, and built a brush fence around. In four days\nthe deer had grown as big as dogs: then he ate them.\n\n\n_D_\n\nWhen Coyote was hungry, he ate his children. \"My daughter, climb this\ntree,\" he said. When she had climbed up, he piled brush around the\ntree and set fire to it. The girl fell down and into the fire and he\nate her.\n\nStories like this are not dreamed, but are heard from other people and\nare told to children.\n\n\n_E_\n\nOne Coyote said to another, \"Let us set fire all around to this patch\nof thick brush. I think there must be deer, rats, and rabbits in it\nwhich we cannot get at. But if we set fire to the brush all around,\nthey will burn up and we can just pick them up and eat them.\" Then\nthey set fire to the patch, but one Coyote went inside first and stood\nin the middle. When the fire came near him, he had a song which would\nmake him sink into the ground to his ankle. His second song would make\nhim sink in to the middle of his calf (or the middle of his body); the\nthird, to his knee (or neck). And with the fourth song he would be\ncompletely under the ground so the fire could not touch him. Now when\nthe flames began to come near him, he sang his song: hilyhavek\nkerropsim, enter descend. But he did not begin to sink into the\nground. He sang again and still did not penetrate. By the time he had\nsung his fourth song, the fire reached him and he burned up.\n\n\n_More Stories for Children_\n\n\n_F_\n\n[The following three episodes are not from informant Mah-t\u0161itnyum\u00eave,\nbut are from the interpreter, whose recollection of them she\nstimulated. He had heard them told by a young man called\nMekupuru-'uky\u00eave. They are recognized as stories for children.]\n\nCoyote went out and met Quail. Quail said to him: \"Pluck my feathers\nand then send me to your wife to cook me.\" Coyote plucked him and\nQuail came to Coyote's old woman and said: \"He says you are to cook\nyour sandals.\"\n\n\"He is crazy.\"\n\n\"That's what he said. 'Cook your sandals!' Tell her that, he said.\"\n\n\"What for?\"\n\n\"You have a pair, have you not?\"\n\n\"Yes.\"\n\n\"Then you are to cook them.\"\n\nSo she started to cook her sandals. Meanwhile Quail lay down outside\nunder the shade roof. After a while Coyote came home.\n\n\"What are you cooking?\" he asked her.\n\n\"What you sent me word to.\"\n\n\"What did I tell you?\"\n\n\"To cook my sandals.\"\n\n\"Who was it said so?\"\n\n\"Quail.\"\n\n\"Where is he?\"\n\n\"Outside in the shade.\"\n\nQuail was lying there laughing. When Coyote came running up, he fled\ntill he came to a slough. There he sat quietly on a tree. When Coyote\narrived, he saw his reflection in the water, thought it was Quail,\njumped in to seize him, and drowned. Then his old woman came too,\ntried to pull him out, but fell in and drowned also.\n\n\n_G_\n\nCoyote was visiting Beaver, his friend. Beaver had nothing to eat, but\nhe had four or five children, so he killed them, cooked them, and\ngave them to Coyote to eat. But he warned him: \"Do not throw away any\nof the bones. Lay them aside.\" When they had eaten, Beaver took the\nbones, threw them in the water, and they turned into living beavers\nagain.\n\nThen after a while Beaver came to visit Coyote. Coyote had no food, so\nhe killed his young ones and cooked them. \"Do not throw away the\nbones, but put them carefully aside,\" he warned him. Then after the\nmeal, he threw the bones into water. But no young coyotes came out,\nand the bones were gone.\n\n\n_H_\n\nWhen Coyote visited Beaver, he had no food. Beaver took his bow, shot\nup in the air, the arrow fell down and entered his rectum. Beaver\nturned it around and then pulled it out with fat on the end. This he\ncooked and fed to Coyote. This he did for four days then Coyote went\nhome.\n\nBeaver came to see Coyote. Being without food, Coyote took his bow,\nshot up in the air, the arrow came down, hit him in the rectum--but he\nfell down dead.\n\n\n\n\nVII. MASTAMHO\n\n\nTHE INFORMANT\n\nThis story of the institution of culture differs from most of the\npreceding in that it is a pure myth unaccompanied by songs. It was\ntold to me at the University's Museum of Anthropology, then in San\nFrancisco, between November 16 and 24, 1903, by Jo Nelson, also called\nBaby's Head in Mohave; with Jack Jones the interpreter as usual.\n\nJo Nelson, aged about sixty, is pictured in Handbook of California\nIndians, plate 64, top right, and in our frontispiece. Like many\nMohave, he was interested in travel and in new lands and peoples. He\nhad visited widely among Indian tribes both east and west of the\nMohave and had asked questions both abroad and at home. He gave me, on\nthe whole, the best information which I secured from the Mohave about\nother tribes, and which has been published in part in the Handbook,\nthough considerable detail remains unpublished. Jo Nelson was in many\nways an ideal informant for matters of fact. His memory was excellent\nboth for what he had seen and heard. His mind was orderly, his\nprocedure methodical. He distinguished between hearsay and actual\nobservation; and he would exhaust one topic before proceeding to the\nnext. These same qualities show in his myth as presented here.\n\n\nCONTENT OF THE MYTH\n\nThe narrative may be described as dealing essentially with the\ninstitution of culture by Mastamho, the second of the two great myth\nheroes of the Mohave. The story assumes the cosmogony as such as\nalready known. I obtained one such Mohave account of the origin of the\nworld. This has been abstracted in the Handbook, pages 770-771, and\nalso in the American Journal of Folklore, 19:314-316, 1906. That was\none of the first narratives which I recorded from this tribe, and its\nquality and my rendition are not of the best; but it is confirmed by\ninnumerable allusions to world origins in other Mohave myths and in\ntheir discussions of their culture.\n\nThe present Mastamho narrative begins after Matavilya is dead, and its\nfirst chapter, so to speak (A:1-6) deals with the disposal of his\nbody. Thereafter the tale is concerned with the planning, trials, and\nexecution of his plans by Mastamho, especially with reference to the\nway of living of the Mohave, but first for the desert tribes nearest\nthem (B:7-19). Essentially Mastamho thinks of what will be good for\none or more of these tribes, causes it to come into existence, and\nthen explains it to the people or has them practice it. One long\nsection (C:20-35) is devoted to the institution of night and sleep, to\nthe building of houses and shade roofs, and the setting aside of\nplaying fields. The relation of sections like this to the remainder\nwill be clearer by reference to the outline of the whole narrative\ngiven a few paragraphs below. The total story is so prolix that this\nsummary will be useful as a conspectus for orientation.\n\nAnother section (D:36-42) is devoted to the making of the wild plants\nwhich spring up either of themselves, or through being planted, in the\nbottoms of the Mohave valley immediately upon the recession of the\nannual overflow. The Mohave distinguish between wild food plants which\ngrow of themselves but are harvested, wild food plants which are sown,\nand domesticated food plants such as maize and beans. The second\ngroup, in other words, are cultivated plants which also grow\nspontaneously in the Colorado bottoms, but probably grow in denser\nstands if sown. They were apparently seed-bearing plants which were\nparticularly adapted to rapid growth in the summer heat following the\nJune inundation; and this fact may have contributed to their not\nhaving been diffused to other environments. At any rate, it is to be\nnoted that the narrator gave considerably more space to the\ninstitution of these wild and \"tame-wild\" plants than to strictly\nagricultural ones.\n\nBy the time he comes to the latter, it is near the end of Mastamho's\ncareer and the episode seems hurried (H:76-78). Pottery is mentioned\nfirst and agriculture second; which may be an accident, but I suspect\nthat it reflects a Mohave attitude. At any rate, it is clear that they\nstrongly associate pottery and agriculture, which is not surprising in\nview of the absence or underdevelopment of both among many of the\ntribes to the west, north, and east. That the telling of the story in\nthis section was hurried, or perhaps shortened by fatigue, is\nindicated by the fact that, strictly speaking, the instituting of\nneither art is described, but they are taken for granted and then\nMastamho teaches the people the names of vessels and plants. This\ncreation by naming may pass as a shorthand explanation, but it is not\nin the narrator's usual methodical manner.\n\nThere is a section, as might be expected, on hawks and warfare\n(F:59-69), this being a subject the Mohave never tire of. It is men\nwho dream of hawks that become successful fighters and renowned war\nleaders.\n\nA rather unusual section deals with Mastamho's trial-and-error\nattempts to teach the names for tribes, objects, and the numeral count\n(E:43-58). Here the device is to begin with distortions of the Mohave\nwords which, however, the taught fail or refuse to learn. The\ndistortions are something on the order of Pig Latin or the languages\nwhich groups of children sometimes concoct. This sort of attempt is\nnot commonly found among North American Indians, and the techniques of\ndistortion have therefore been analyzed in a separate discussion\nappended to the tale itself. On account of its fixed sequence, the\nnumeral count perhaps lends itself best to word plays of this sort. In\nnot a few languages, including Mohave, succeeding numerals partly\nrhyme. This feature has been further developed in the artificial\ncounts. The whole process is somewhat akin to the occasional instances\nof the count in a foreign language being parodied by substitution of\nsomewhat like-sounding names in the speaker's language, a device with\nwhich obscene or other humorous effects can easily be attained.\n\nA fair question would be how much of Mohave culture is accounted for\nin all this narrative of institution. A fair answer would seem to be:\nmost of the more conspicuous, concrete features of the culture, houses\nand their parts, weapons, utensils, food plants. This omits certain\nitems from what we are wont to call material culture, such as\nclothing, cradles, and the like. But the technological and economic\ndeficiencies of the Colorado River Yuman culture are so definite that\nthe omissions are perhaps in the minority.\n\nHaving done his work, Mastamho goes off and turns into the bald eagle\n(J:82-84). This is spoken of as \"dying\" or \"leaving his body.\" He is\nsaid to have become \"crazy,\" which probably means without sense,\nknowing nothing, without human consciousness.\n\nThere follows a long supplement, making about a quarter of the total\nstory (K-N:85-102), which tells of the institution of sex, courtship,\nand marriage under the leadership of a man and a woman to whom\nMastamho has delegated this task and who at its conclusion turn the\npeople with them into birds and themselves become, respectively, the\ncurve-billed thrasher and the mockingbird. The guess may be hazarded\nthat Mastamho is to the Mohave too heroic a figure to be credited with\nundertaking the institution of these practices in person. At that, the\ntreatment is restrained and, from the native point of view, thoroughly\ndecent, though the emphasis is on festivals, playfields, and\ncourtship.\n\n\nSCHEMATIC OUTLINE\n\n_Main Narrative: Mastamho's Instituting_\n\nA. Mastamho Disposes of Dead Matavilya: 1-6\n\n 1. Matavilya's death and pyre at Ha'avulypo\n 2. Coyote seeks fire\n 3. Fly and the cremation\n 4. Coyote's theft of the heart\n 5. Covering of the ashes\n 6. Coyote abandoned, homeless\n\nB. Avikwame, River, Desert Land and Foods Made: 7-19\n\n 7. Mastamho promises to teach\n 8. Arrival at Avikwame\n 9. White-spring made for the Chemehuevi\n 10. Colorado River, fish, and ducks made at Hatasa\u1e6da for the Mohave\n 11. Matavilya's ashes washed away\n 12. Boat tilted to widen valley\n 13. Avikwame mountain made from mud\n 14. Other mountains made\n 15. Four seed foods made for the Chemehuevi\n 16. Four plant foods made for the Walapai\n 17. Planning for the Yavapai\n 18. Foods and water made for the Yavapai\n 19. Languages given to Chemehuevi, Walapai, Yavapai\n\nC. House, Shade, Sleep, and Playground: 20-35\n\n 20. Planning a shade roof\n 21. Ant makes dry ground\n 22. Two insects dig postholes\n 23. Shade built\n 24. House planned\n 25. House built\n 26. Door made\n 27. Insect helpers given names\n 28. Sunset named\n 29. House entered\n 30-32. Night; Future nights; Sleep\n 33. Day coming\n 34. Playground made at Miakwa'orve\n 35. More in time\n\nD. Wild Seeds Planted: 36-42\n\n 36. Planning to plant\n 37. Scaup Duck plants four wild seeds in overflow\n 38. You will understand later\n 39. Planning for more planting\n 40. Frog told to be ready to plant\n 41. Frog told what wild seeds to plant\n 42. Return to Avikwame\n\nE. Counting, Directions, Tribal Names: 43-58\n\n 43. Preparation for the next night\n 44-46. First, second, third counts taught\n 47. Final count taught\n 48. Fingers made on hand\n 49. First direction names taught\n 50. Final direction names taught\n 51. Mispronounced tribal names\n 52. Walapai and Yavapai tribes named\n 53. Chemehuevi named\n 54. Yuma and Kamia named\n 55. Mohave named\n 56. Told to stay a while\n 57. Doctors will dream of this\n 58. Mastamho takes new name\n\nF. Hawks and War: 59-69\n\n 59-62. Four hawks given names and war power\n 63. Practice trial\n 64. Weapons to be made\n 65. Cremation of warriors\n 66. Dreamers of journey will be runners\n 67. Eagle unintelligent; to dream of him unlucky\n 68. Crane ugly; to dream of him unlucky\n 69. Hawks will wear morning star in fight\n\nG. Thrasher, Mockingbird, and Mastamho's Dream Names: 70-75\n\n 70. Gnatcatcher to be rich: women will dream of\n 71. T\u0161oaikwatakwe in cottonwoods: women also dream of\n 72. Thrasher and Mockingbird-to-be named\n 73-75. Three new names of Mastamho\n\nH. Pottery and Farmed Food Instituted: 76-78\n\n 76. Pottery vessels each given two names\n 77. Planted foods named\n 78. Chutaha singing with basket\n\nI. Thrasher and Mockingbird Delegated to Teach: 79-81\n\n 79. Thrasher and Mockingbird appointed to teach play and sex\n 80. Avikwame named\n 81. What Thrasher and Mockingbird are to do and be\n\nJ. Mastamho's Transformation into Bald Eagle: 82-84\n\n 82. Turns into Bald Eagle at Avikutaparve\n 83. Floats downriver to Hokusave\n 84. Flies south to sea, is crazy (unknowing)\n\n_Supplement: Thrasher and Mockingbird Institute Sex Life_\n\nK. Courtship Instituted at Miakwa'orve: 85-92\n\n 85. Thrasher and Mockingbird face people on playground at\n Miakwa'orve\n 86. Tortoise chosen to be approached\n 87-90. Sparrowhawk, Quail, Ah'akwasilye, Oriole rejected\n 91. Blue Heron accepted by Tortoise\n 92. Dove arrives: loose women dream of her\n\nL. Transformation of Water and Valley Birds: 93-97\n\n 93. All go downriver to Hokusave\n 94. Noses of racers pierced there\n 95. Yahalyetaka's nose pierced with difficulty\n 96. Racers become water birds\n 97. Some others become valley birds\n\nM. Mountain Birds Transformed at Rattlesnake's Playfield: 98-101\n\n 98. Rest led back to Miakwa'orve\n 99. Thrasher and Mockingbird at Rattlesnake's Playground teach\n venereal cure\n 100. More songs for this\n 101. At Three-Mountains, Thrasher, Mockingbird, and rest turn to\n mountain birds\n\nN. Leftover Straggler Reaches the Sea: 102\n\n 102. Hakutatkole, left for po\u0161oik sickness, goes south to sea and\n becomes a bird\n\n\nQUALITY OF THE NARRATIVE\n\nSo much for the content of the narrative: now as to its form. First of\nall, although the story is not accompanied by songs, it is developed\naccording to the same pattern as the song-cycle myths. Moreover, the\ninformant was just as insistent as the majority of narrators that he\ngot his knowledge through dreaming.\n\nHowever, the approach in the telling is less formally decorative and\nmore rational than in other narratives. There is actually less story,\nin the sense of there being a minimum of events, a maximum of\nexplanation. The account is therefore bald and didactic. One sees the\nnarrator throughout aiming to be clear even at the cost of repetition\nor prolixity.\n\nIn fact, repetition is deliberately indulged in as part of the\ndidactic style. Mastamho talks to himself of what he will do, then\nperhaps tells the people that he will do it, then goes and does it;\nafter which, he may explain to them what he has done. Or he will have\nthem try the innovation, in which case it may be four times before\nthey learn, or before he finds the correct manner.\n\nAccordingly, the pace throughout is tantalizingly slow. The story\ncould have been condensed by me, but its characteristic manner and\nstyle would thereby have been completely discarded. There are constant\nreferences to \"This will be, but it is not yet.\" Such antitheses seem\nto serve both emphasis and clarity. For instance, paragraph 62, \"If\npeople dream of you, they will kill enemies; if people dream of being\nin darkness, they will not kill them.\" Or again, paragraph 70, \"I will\nnot let you go to a distance: I want you to stay in this country.\"\nBalances of this sort constitute a distinct stylistic manner,\nrudimentary though the devices may be from a literary point of view.\n\nThe Mastamho account contains certain minor inconsistencies, but they\nare not inconsistencies of identity or kinship of person, or of\ntopography, as in the Cane narrative; nor are they due to sloppiness\nof telling, as in the Coyote stories. The chief inconsistencies noted\nare the fact that Mastamho keeps saying that he will teach the people\neverything in four nights before his transformation into the bald\neagle, but then actually is six nights doing it; and similarly he at\nfirst separates the people into four future tribes--three in the\ndesert and the Mohave--but then later there are six, the River Kamia\nand Yuma suddenly appearing with the Mohave. These discrepancies\nshould not be charged too seriously against the narrator's care and\nprecision. The story is an exceedingly long one. He told it at\nintervals during nine days. Part of my time was tied to University\nduties, so that there would be whole days of interruption. While I\nmade no detailed record, I assume that we spent at least four working\ndays in the telling and Englishing. This would mean a minimum of two\ndays, or say twelve to fifteen hours, of Mohave narration by the\ninformant, distributed over more than a week. Few people could follow\none thread of telling so long as this with so few discrepancies.\n\n\nMAIN NARRATIVE: MASTAMHO'S INSTITUTING.\n\n\n_A. Mastamho Disposes of Dead Matavilya: 1-6_\n\n1. Matavilya's death and pyre at Ha'avulypo.--Matavilya died at\nHa'avulypo.[1] I did not see him when he was sick, but dreamed of him\nand saw him only when he died; others know of his sickness. When he\ndied in the house,[2] they carried him west of the door. Now Mastamho\nwas a boy about so high (about ten-year size). They asked: \"What shall\nwe do with him?\" Then Mastamho told them: \"Burn him. When people die I\nwant you to burn them. That is what I wish. Now I want you, Badger,[3]\nto dig a hole; and I want this man, Raccoon,[4] to bring wood.\" Then\nafter a time these two men came back into the house and said: \"We have\ndug a hole and the wood is ready.\" Now there were many people there in\nthe house when they said that, but not one of them spoke a word. Then\nMastamho asked them: \"Have you fire?\" But Badger and Raccoon said:\n\"No.\"\n\n [1] Near Mathakeva, Cottonwood Island, on the Arizona side of\n the Colorado.\n\n [2] The door of which of course faced south.\n\n [3] Mahwa.\n\n [4] Namma\u03b8a.\n\n2. Coyote seeks fire.--Now Coyote--\u03b8ara-veyo-ve, Mastamho called him,\nbut the Mohave call him Huk\u03b8ara--said: \"I am sorry because Matavilya\ndied: I want fire and will bring it. I will go to Fire-Mountain:[5] I\nknow there is fire there and will get it.\" So he started westward. He\nwas gone a long time. Mastamho waited and all the others waited. Then\nMastamho said: \"I do not want it to become day, for Matavilya to be\nlying here in the light. Let it remain night.\" Now they were all still\nwaiting for Coyote, but he did not return: he was still traveling\nwest.\n\n [5] Avi-'a'auva.\n\n3. Fly and the cremation.--Then \u03b8ilyahmo, Fly, a woman--for there were\nonly people then, and no animals--who had been sitting west of the\ndoor, went outside, pulled up dead arrowweeds, came back indoors,\nbroke the sticks up, and dropped them into two or three small piles;\nfor she wanted to try to make fire. Then she plucked off a strand of\nher willow-bark dress and rubbed it fine into tinder. Then she twirled\na stick in her hands, and with this and the shredded bark she made\nfire, as she sat in the corner of the house by the west side of the\ndoor. Then she carried it into the middle of the house, saying: \"Here\nis fire.\" Now that they had fire, Badger and Raccoon carried Matavilya\noutdoors and laid him down on their pile of wood. All who had been in\nthe house went out with them. Then Badger and Raccoon returned into\nthe house and brought out the fire. Lighting the pile of wood at the\nnorth end, they went one along each side of it, setting fire to it,\nuntil they met at the south end. There they stood. Then everyone\ncried, Badger and Raccoon with the rest.\n\n4. Coyote's theft of the heart.--Now when Coyote arrived at\nFire-Mountain, he looked back and saw the burning at Ha'avulypo. Then\nhe did not even stop to take the fire, but ran back at once. When he\narrived, he found the people all standing around the pyre. He said:\n\"Matavilya is dead and I do not know anything. How am I to? He told me\nnothing.\" He ran around and around the circle of people who were\nstanding and crying for Matavilya. He cried too. Now Mastamho was\nstanding on a higher place to the north, looking at Coyote. Though he\nwas only a boy, he was thinking about him. He thought: \"I know what he\nwants: he is not really sorry.\" What Coyote wanted was to jump over\nthe ring of people, to seize Matavilya's heart and run away with it:\nthat is why he was trying to come near the fire. But the people,\nstanding close together, would not let him. Now they were all tall;\nbut Badger and Raccoon were both short. Then Coyote jumped: he\nsucceeded in leaping over their two heads, and he got to the fire. But\nMastamho said: \"Did I not know it? That is Coyote's way: he has no\nsense. When a person really mourns he does not take away the heart of\nthe dead. But now Coyote will go away: I do not want him here. And I\ndo not want him ever to know anything. I want you who are standing\nhere to know something, and I will do many things for you. But let him\ngo off and be Coyote. He will always be without a home in the\nmountains. If you see him you will kill him, because he knows\nnothing.\" After Coyote had seized Matavilya's heart, he ran\nsouthwestward, beyond Avikwame to Ama\u1e6da-hotave. There he stopped and\nlooked south. But the heart was still too hot to hold; so he dropped\nit, turned around, and held his mouth open towards the north to let\nthe wind cool it.[6] Then as the heart lay on the ground and cooled,\nCoyote ate it.\n\n [6] Mathak, north, means windward.\n\n5. Covering of the ashes.--Now Coyote thought: \"I will go to\nAksam-kusaveve and tell Hame'ulye-kwit\u0161e-i\u03b4ulye.\" So he went to\nAksam-kusaveve and told Hame'ulye-kwit\u0161e-i\u03b4ulye: \"Matavilya has\ndied: go to see him: I am announcing it everywhere.\" Then\nHame'ulye-kwit\u0161e-i\u03b4ulye went to Ha'avulypo. When he found where\nMatavilya had been burned, he thought: \"What shall I do with these?\"\nSo he rolled himself over the ashes. No one had covered Matavilya's\nashes and it was that which Hame'ulye-kwit\u0161e-i\u03b4ulye did not like to\nsee exposed; that is why he covered them with sand by rolling over\nthem. Then he returned to Aksam-kusaveve.\n\n6. Coyote abandoned, homeless.--Now Coyote too came back to\nHa'avulypo. No one was there now, for Mastamho had taken the people\naway to Kwaparvete, a short distance southward. He had seen Coyote\ncoming and had thought: \"I do not want to tell him what I know: I want\nhim to be foolish and know nothing: I do not want him to hear what I\nsay. I will let him go. He will be the only one like that, the one I\ncall Coyote. He will not know his own home: he will want to run about\nthe desert and do what is bad. If someone is not at home, Coyote will\ngo there; but if a person is in his house, he will not come; and if\nanyone sees him, he will run off.\"\n\n\n_B. Avikwame, River, Desert Land and Foods Made: 7-19_\n\n7. Mastamho promises to teach.--Now Mastamho said: \"There is no house\nhere, and no shade roof.[7] I have not made everything as yet; it will\ntake time to do that. I know you are hot or cold, and hungry, and\nwithout houses; but I will provide everything. The sun and the night\nhave not yet been made, but I will make them; and I will tell you what\nto eat. Then you will know how to live.\"\n\n [7] Ramada, arbor.\n\n8. Arrival at Avikwame.--Now they went downriver to Avikwame. There\nwas no mountain there then; the land was level. Mastamho said: \"Now we\nhave come to this place and I will do something for you. I want you to\nlearn how to make pottery, and then to know what food is good to eat.\nYou will learn how to know day and night. And you will not be hungry\nnor thirsty. When you are cold, you will know it[8] and will make a\nfire, and will have a house to live in. And so when you are hungry you\nwill eat, and when you are thirsty you will drink. I will make\nmortars, metates, cooking pots, drinking cups, and water jars. I will\ntell you all about those things. When Matavilya died, you were\nignorant, but I thought and knew. Therefore I will do these things\nthat I say; only I cannot do them now, at once. It will take a long\ntime yet to do them.\" Now Mastamho had no one to help him, no one to\njoin with him in talking. He was alone: while there were many people\nthere, they did not speak. Then he thought: \"After I have done other\nthings for them, I will give them names.\" Now the people did not\nsleep, but constantly stood, or sometimes sat, and when the sun went\ndown Mastamho talked to them. For four nights he spoke to them.\n\n [8] \"At that time they felt neither cold nor hunger, but walked\n on and on.\"\n\n9. White-spring made for the Chemehuevi.--On the fourth morning he\nsaid: \"Now I am old enough. I will go west. I will not go far, I will\ntake only four steps, but I will do something for you.\" He was\nintending to make a spring. So as soon as the sun had risen, he walked\nfour steps west to Aha-kwi-nyamasave.[9] He put his weight on the\nground, thinking: \"Let me see if it is hard.\" As he stepped on it, he\nfound that it was soft, like mud. So he went toward the north four\nsteps. There he stood, stretched out his hand backward, and had in it\na stick of sandbar willow, a forearm long.[10] This stick he set into\nthe ground. When he pulled it out, water came with it. Then he put his\nfoot against the water as it flowed out, and pushed earth over it,\nuntil there was only a small stream. Then he returned. When he was\nagain at Avikwame, he said: \"If I had been so sorry for my father[11]\nthat I had immediately turned myself into a bird, you would now know\nnothing. But I want to do everything for you: I want to make things\nfor you. I call you Hamakhava, Mohave. Now I have made a spring in the\nwest: I will give that to the Chemehuevi. Those sitting here on the\nwest side will be the Chemehuevi. Now I will stay here four days and\nthen I will go north to Hatasa\u1e6da.\"\n\n [9] \"White-water (spring).\"\n\n [10] Magically obtaining things by reaching out for them is a\n frequent incident in Mohave and other Yuman tradition.\n\n [11] Nakutk, my father. Other accounts, perhaps less influenced\n by Christianity, make Mastamho the younger brother of Matavilya.\n The narrator subsequently added: Mastamho said: \"Matavilya is my\n father. I was born at night. Then he said to me: 'I give you a\n name. I call you Tinyam-humare, night-child.'\" After Matavilya\n died, Mastamho no longer liked to hear this name and called\n himself Mastamho.\n\n10. Colorado River, fish, and ducks made at Hatasa\u1e6da for the\nMohave.--After four days he went to Hatasa\u1e6da. From there he went west\na short distance to Hiv\u03b8ikevutat\u0161e. He said: \"They are not named, but\nI will give these names to these two places. I will not go farther but\nreturn.\" He had with him the stick he had got at Aha-kwi-nyamasave,\nwas using it as an old man uses a cane. So he came back to Hatasa\u1e6da,\nand there he set the stick into the ground. When he drew it out, water\ncame with it. With his foot, he pushed earth over it, thinking: \"What\nbeings shall I let issue with the water, animals that will be useful\nfor the Mohave?\" Four times he allowed water to come and stopped it\nagain. The first time At\u0161i-mikulye[12] emerged. The next time\nAt\u0161i-yonyene[13] swam out, and the third time, At\u0161i-hane.[14] The\nfourth time At\u0161i-t\u0161ehnap, also called At\u0161i-t\u0161ehe\u03b8ilye,[15] came out.\nMastamho thought: \"I will give these to the Mohave.\" Next\nAv'akwa\u03b8pine[16] came out, and then Puk-havasu.[17] Then there came\nHanemo.[18] Then Hanyewilye, the mudhen, emerged. As each came out,\nfish and ducks, he did not let them go, but kept them there. He made\nonly a little water, enough to hold them. Whenever he left his stick\nplunged into the ground, the water did not issue; but when he drew it\nout, the water and the fish and the birds came out. When he had\nfinished making the fish and the ducks, he said: \"These are for the\nMohave, but they do not yet know how to catch them. I will teach\nthem.\"\n\n [12] A small edible fish with few bones. At\u0161i is fish.\n\n [13] A similar but larger fish, Colorado salmon.\n\n [14] A large fish.\n\n [15] A small, yellow, humped fish.\n\n [16] The scaup (?) duck.\n\n [17] \"Beads-blue,\" that is, blue or green necklace. Probably the\n mallard duck.\n\n [18] Hanemo is the name commonly used for ducks generically. It\n is also the specific name of the pintail or wood duck. The four\n ducks mentioned here reappear with other water birds in par. 96.\n\n11. Matavilya's ashes washed away.--Then he drew out his stick\nentirely, and the water came unrestrained, with the fish and ducks in\nit, and flowed southward.[19] Mastamho ran ahead of it on the west\nbank, to Ha'avulypo where Matavilya had been burned. There he set his\nstick into the center of the ashes, for he did not like to see them\nand wanted the water to wash them out. He called to the water, and it\nran where he held his stick, and the ashes were washed away. So they\nwere gone, and the river flowed through the place where they had been.\n\n [19] As the Colorado River.\n\n12. Boat tilted to widen valley.--But Mastamho went back up to\nHatasa\u1e6da. Putting his stick into the same place as before, from which\nthe water now issued, he stirred it around. Then a boat, kasukye, came\nout. Mastamho called it kanu\u03b8kye,[20] but the Mohave name is kulho. As\nthe boat emerged, Mastamho put his foot on it, held it, entered it,\nand floated down. Where the river was not broad enough to suit him, he\nstood on the edge of the boat until it lay far on its side. Then the\nriver became wide there. Thus he went down to Avikwame, where the\npeople were. As they saw him coming down the river and then going by,\nthey thought that he would leave them. At Aqwaq-iove[21] he waved his\nhands to them, meaning: \"Stay where you are: I will return.\" When he\napproached the lower end of Mohave valley, he thought: \"I think some\none else has taken the boat long ago,[22] and that it will not be\nsuitable for the Mohave. So I cannot let them have it: I will let it\ngo.\" And when he came near where Mellen is now, he jumped off the\nboat, shoving it away with his foot: so that it floated downstream.\nMastamho stood at Mepuk-t\u0161ivauve[23] and watched it going down. When\nit came to Ahwe-nye-va,[24] it no longer drifted tilted, but floated\nlevel. Then the valley land there became wide, and the river also; but\nwherever the boat floated tilted, the river and the valley were\nnarrow. Then Mastamho returned to Avikwame.\n\n [20] Compare the word distortions below, in par. 44 seq., and p.\n 67.\n\n [21] Near Fort Mohave.\n\n [22] Probably meaning that H\u012bko or Haiko, white man, already\n possessed the idea of the boat.\n\n [23] About eight miles below Needles City.\n\n [24] Near Parker, Arizona.--Here it is the boat's floating\n _level_ that widens the _valley_, whereas, just above, Mastamho\n _tilts_ the boat to widen the _river_.\n\n13. Avikwame mountain made from mud.--Now there was no mountain at\nAvikwame at that time. There was only a flat and the river. The people\nstood on the bank. But the water was not near them; as the water\nreceded, it left mud. Mastamho took up some of this mud and let it\ndrop. As it fell, he said: \"Goloto,\" as little boys say when they\nsplash mud in play. He did that repeatedly. He said: \"Let it be\nhigher, and let the river flow by it. After this mountain which I am\nmaking is dry, I will make a house for you: You will be in that.\"\n\n14. Other mountains made.--Thus Mastamho made Avikwame. When he had\nfinished it, he made the mountains west of the river, Satulyku,[25]\nOhmo,[26] Mevukha,[27] Hat\u0161aruyove,[28] Avimota,[29] and\nAvi-kwi-nyama\u03b8ave.[30] All these he made and named.\n\n [25] Near Needles peaks, south of Needles City.\n\n [26] West of Needles City.\n\n [27] South of Ibex.\n\n [28] North of Java.\n\n [29] The same mountain range farther north.\n\n [30] The northernmost end of the range.\n\n15. Four seed foods made for the Chemehuevi.--Then he went westward to\nHuk\u03b8ara-t\u0161-huerve. He took up a handful of fine gravel, put it in his\nmouth, then blew it out, wishing to make something to eat for the people\nwho would live in these mountains that he had made. He thought: \"I will\nmake kwa\u03b8apilye seeds: they will be good for the Chemehuevi.\" Then he\ntook more gravel and spat it out in another direction, but also\nwestward, saying: \"I now will make ma-selye'aya seeds. They too will be\ngood for Chemehuevi; they will grind and parch them with coals and have\nthem for food.\" Then he ran northward to Avi-nyilyk-kwas-ekunyive, put\ngravel into his mouth and spat it out over the ground. \"This that I\nplant is malysa,\"[31] he said. Again he took up gravel and blew it out,\nsaying: \"This that I plant is t\u0161ilypeve.\" When he had planted these\nfour kinds for the Chemehuevi, he said: \"That is all that I can do. You\nhave seen me: it is all that I can make. No one will be able to sow\nthese and make them grow: they will grow by themselves every year.\" Then\nhe returned to Avikwame and told the Chemehuevi and the Paiute: \"I have\nplanted food for you. I have planted kwa\u03b8apilye and ma-selye'aya and\nmalysa and t\u0161ilypeve for you. But wait: do not hurry.\"\n\n [31] Black seeds resembling those of cane.\n\n16. Four plant foods made for the Walapai.--Then he said: \"Next I am\ngoing east, to make mountains there; I want people to live in them. I\nwill start in four days.\" After four days he started, crossed the\nriver, and went downstream to Avi-veskwi.[32] There he stood and\nlooked back down toward the river, and thought: \"It is not very far.\nLet me go farther east, to Kit\u0161ehayare.\"[33] So he went on till he\ncame to Kit\u0161ehayare. There he did as he had done before. He put gravel\nin his mouth and spat it over the earth. He said: \"This is what I\nplant: I plant vannata.\"[34] Again he took a handful of sand and blew\nit out. \"This that I am planting is va\u03b4ilye,[34a] mescal.\" From there\nhe went north and said: \"I call this place Coyote's water;[35] it will\nbe good for Coyote. He has no home: when he finds this water he will\ndrink of it. I do not make it for him, but he will find it.\" Now he\nstood there. Then he stripped the leaves from the tops of the brush\ncalled kamomka and put them into his mouth. He blew them out and thus\nmade i\u03b4it\u0161a, the wild grape. \"I want it to grow in this spot,\" he\nsaid. Then as he stood there he scraped his foot to one side, and\ngrass came up. He said: \"I thought when I did that it would grow.\"\nThen, covering it up again with his foot, he took of the sand with\nwhich he covered it, put it in his mouth, blew it out, and kum\u03b4ur[36]\ngrew. Now he had made four things for the people who were to be here.\nHe had made each of these kinds of plants in only one place, but from\nthat they came to grow in many places. Then he returned to Avikwame.\n\n [32] Boundary Cone, a pinnacle near the east edge of Mohave\n valley, part of the Black Range.\n\n [33] A small hill in a large valley, west of Kingman, Arizona.\n\n [34], [34a] Vannata is a root which is peeled and dried, roasted\n in the fire like va\u03b4ilye, mescal (Agave), and tastes sweet. It\n grows in the valleys, while the mescal grows in the mountains.\n The habitat and name suggest Yucca, Walapai menat, but the\n Walapai speak of cooking the fruit, not the root.\n\n [35] Huk\u03b8ara-ny-aha.\n\n [36] The tall stalks are eaten by the Walapai.\n\n17. Planning for the Yavapai.--Now he said to the people: \"When I tell\nyou: 'Be Walapai!' you will be Walapai and will live in that country.\nWhen I tell you: 'Be Chemehuevi!' and 'Be Mohave!' you will be\nChemehuevi and Mohave. But that is not yet. First I want to make\nsomething for the Yavapai. So I will go to their place next.\" He still\nhad his stick of sandbar willow with which he had made the river. He\nsaid: \"I do not want to put this away for when I arrive there, I will\nthrust it down and make water: not much, but a little, enough for\neveryone to drink. If they have no water at all, they will not be able\nto live. So I will go and prepare for them what they will eat and\ndrink. I will make a small country, enough only for a few. In four\ndays I will make the land for the Yavapai. I will go to\nAma\u1e6d-ko-'omeome and to Ama\u1e6d-kat\u0161ivekove and plant seeds there.\"\n\n18. Foods and water made for the Yavapai.--Now in four days he went\nthere. When he arrived, he looked about: \"It is not a good place to\nplant; it is not level enough; too many mountains. I will go to\nAvi-ke-hasalye.\" So he went to Avi-ke-hasalye. He said: \"This is where I\nwant people to live. It is a good place: there is a long plain on each\nside.\" Again he took gravel, put it in his mouth, and blew it out. \"I\nplant kalya'apa[37] for the Yavapai: I give it them for food. I give\nthem also a good small stream of water.\" Again he put gravel in his\nmouth and blew it out over the valley eastward. \"This that I plant will\nbe a'a,\"[38] he said. Then he started and went to Ah'a-'ikiyareyare,\nthinking: \"I will go and make cottonwood trees (ah'a) grow.\" When he\ncame to Ah'a-'ikiyareyare, he stood and pointed his stick to the west,\nto make water flow from there. Then water came towards him: it washed\nwhite sand. Taking a handful of this sand in his mouth, he faced east\nand blew out. Then kam'ipoi[39] grew up. \"That will be for the Yavapai,\"\nhe said; \"they will eat the seeds.\" Then he said: \"I want this little\nwater to be here always. I do not want it ever to become dry.\" Then,\ntaking up sand, he blew it north: akwava[40] grew up in that direction.\nHe thought: \"I will thrust my stick far down into the ground. When I\ndraw it up, a cottonwood will grow. That is why I will call the place\nAh'a-'ikiyareyare. I will make only one cottonwood, but later there will\nbe many.\" He did this and thought: \"Now I have finished everything here:\nI will go back.\" So he returned to Avikwame. He returned early in the\nmorning, after sunrise.\n\n [37] A cactus.\n\n [38] Sahuaro or giant cactus.\n\n [39] A plant about two feet high, with seeds \"like wheat, but\n much smaller.\"\n\n [40] The young stalks that spring up after a flood are eaten.\n The seeds, which are black, are roasted and ground for food.\n\n19. Languages given to Chemehuevi, Walapai, Yavapai.--Then Mastamho\nsaid: \"I have made something for you Yavapai. I have finished it, but\nI have still to tell you how to use it. If I do not tell you, you will\nnot know how to cook and eat what I have made; after I tell you, you\nwill know and it will be well. But I will not tell you yet.\" As he was\nspeaking, they all listened: no one said a word. He said again: \"I\nhave given you all these things, but I have not finished. Now I will\nshow you how to speak. I want you to talk like this,\" he said to the\nChemehuevi. \"I want you to speak like this,\" he said, and gave their\nlanguage to the Walapai. \"And I want you to speak like this,\" he said\nto the Yavapai. But he gave nothing to the Mohave as yet. Then he\nsaid: \"Now it is all made. I have prepared it. You can go, you\nWalapai, and scatter in the mountains there. You need not go into one\nplace. You can go all about, for I have made springs everywhere. You\ncan live in one spot, and when you want to live in another you can do\nso. You Chemehuevi can do the same, and you Yavapai too. But I will do\ndifferently for the Mohave. They will have everything along the river:\nwhatever grows there will be theirs. It is well.\"\n\n\n_C. House, Shade, Sleep, and Playground: 20-35_\n\n20. Planning a shade roof.--Now he was thinking of building a shade,\nav'a-matkyalye.[41] He said: \"I have spoken to the Mohave. Later on\nsomeone will dream what I have told them, and will do accordingly. To\neach of you, to all four tribes, I have given something, and you will\nknow it. I shall not die like Matavilya, but will become a bird. And\nthere is something more that I will do for you, you Mohave. It will be\ndifficult for me and will take a long time. I want someone to build a\nhouse. This is no house where we are now. When I have had a house\nmade, I want you all to enter. Then I will tell all of you what I\nshall be. This will be, not soon, but in the future.\"\n\n [41] A brush roof on posts, ramada or arbor.\n\n21. Ant makes dry ground.--Now the ground was still wet at that time.\nThen Hanapuka, the small ant, came up out of the ground, piling up\nlittle heaps of dry sand; as Mastamho walked about, he saw them. He\nsaid: \"I wish it were all like this. I wonder who it is that has made\nthis come out of the ground? I think I will call him Hanapuka.\" It was\nthe ant who had done it; it is he who made the earth dry.\n\n22. Two insects dig postholes.--He said again: \"Ant has made a dry\nplace: now mark it out around. I want the house to be built there. I\nwant the Mohave to enter it; and only they. You, Ama\u1e6d-kapisara, I want\nyou to begin building it. I want you to dig the holes to set the posts\nin. And you, Namit\u0161a,[42] carry, and throw the sand farther away when\nhe digs.\" Now these two men dug holes and brought poles for the house.\n\n [42] Namit\u0161a is a large reddish insect, perhaps a wasp, that\n throws earth as it burrows; or perhaps the ant lion?\n Ama\u1e6d-kapisara is evidently also a burrowing insect: ama\u1e6d is\n earth.\n\n23. Shade built.--Then Mastamho said: \"Wait! Listen to me! I call the\nposts av'ulypo. Say that, you Mohave! Say av'ulypo!\" Then all said:\n\"Av'ulypo.\" When the posts were set and they were ready to lay the\ngirders across them Mastamho said: \"Call them iqumnau!\" Then all said:\n\"Iqumnau.\" Then Mastamho said: \"When you lay on the roof poles, call\nthem av'a-t\u0161utara! Now say that! Say av'a-t\u0161utara!\" and they all said:\n\"Av'a-t\u0161utara.\" He said again: \"When you place the thatching of\narrowweed on the poles, call it av'a-t\u0161usive.\" Then they said,\n\"Av'a-t\u0161usive.\" He said again: \"When you lay willows or any other\nbrush over the thatching, call it av'anyut\u0161.\" So they said:\n\"Av'anyut\u0161.\" Then he said: \"Now you have a shade. It will be good for\nyou. When the sun shines and it is hot, you will go under the shade.\nThat is what it is for. Now that it is finished, I want all you Mohave\nto come under it.\" Then the Mohave sat under the shade. The Chemehuevi\nsat to the west of it. On the east the Walapai sat to the north and\nthe Yavapai to the south. None of these tribes said a word, and none\nof them entered under the shade.\n\n24. House planned.--Then Mastamho went to the edge of the shade and\nstood leaning against the post at the southeast corner. He said: \"Now\nI will build a house. I will make you understand: you know nothing\nnow. You do not know when a man is hungry or thirsty or cold. You only\nknow that if he has no shade and stands in the sun, he becomes hot.\nYou know now that it is good under the shade.\" Then he entered the\nshade again, went to the northwest corner, and stood there. Then he\nsaid: \"Ama\u1e6d-kapisara and Namit\u0161a, build another house. Build\nav'a-hat\u0161ore. It will not be well to sit under the shade always. When\nit is winter the wind will come: perhaps it will rain and be cold. But\nif you build a house, you can make a fire inside of it when the rain\nand cold come. That is why I will make a house for you Mohave. I will\nbuild a house here at the back of the shade.\"\n\n25. House built.--Again he told Ama\u1e6d-kapisara and Namit\u0161a to dig holes\nin the ground and to bring posts. Then as he still stood, he said to\nthe people: \"When you are about to build a house, and you dig holes,\ncall them ama\u1e6d-ahuelkye.\" He wanted them to learn that word. Then, as\nthey built, he told them to call the different parts av'ulypo,\niqumnau, av'a-t\u0161utara, av'a-t\u0161usive, and av'anyut\u0161 as before, and they\nrepeated each one. Then he said: \"We have done all that. We have\ncovered it with brush. Now put sand on the brush, so that the rain\nwill not come through. Call that av'a-ta'ive! Say: 'av'a-ta'ive!'\" He\ngave them that to say and they said it. He said again: \"When there is\nwind, build a house of timbers and brush and sand. When you make a\nhouse only of posts and thatch, call it av'a-t\u0161oamkuk. But when you\ncover it with sand also, call it av'a-tapuk.\"\n\n26. Door made.--Then he said again: \"Now that the house is finished, I\nwill tell you how to make a door. You will see dead cottonwoods: strip\nthe bark from them,[43] weave it together, and make a mat longer than\nit is wide. Fasten it at the upper corners to a stick. Then call it\nav'a-pete.\"\n\n [43] The inner bark is called hanu\u03b8kwilye. \"The Mohave now use\n black willow bark, i\u03b4o, but they learned that themselves;\n Mastamho taught them to employ ah'a, cottonwood.\"\n\n27. Insect helpers given names.--Now the house was complete, but he\ndid not yet let the people enter. He said: \"I want you, Ama\u1e6d-kapisara\nand Namit\u0161a.\" He took them to the people and said: \"I will give these\ntwo men names for their work. When they dug, they worked quickly. When\nthey built the house, they finished it quickly. So I will give them\nnames: listen well, so that you can all say them. This man's name\n(Ama\u1e6d-kapisara) is Ikinye-mast\u0161am-kwamit\u0161e.[44] Thus I give him a\nname, and when you dream you will see him. Do not forget what I tell\nyou. In future some man will dream and see him. No one will see me\nthen, but they will dream of me, and in that way they will know all\nthat I have said. They will have heard everything. Now I have given\nthis man a name. Now I will give the other one a new name too. I call\nhim Umas-amt\u0161e.[45] People will dream and see him too.\"\n\n [44] \"Boy-throw-far.\"\n\n [45] Perhaps from amt\u0161ke, to travel, move about. The insect is\n described as noisy and restless. Umas- occurs in other names and\n may be a form of humar, child.\n\n28. Sunset named.--Mastamho said: \"The house is finished; but I will\nnot yet take you into it. I said that I would give you food; I will\nnot tell you about it yet: nevertheless I will give it to you. After\nyou enter the house, I will tell you what you will plant and what you\nwill eat. When I enter, I will tell you about what my body will be.\nYou know the sun, and sunset, and night. When the sun goes down, we\nwill enter the house. Now, when it is nearly down, the time is\nanya-havek-t\u0161iemk. Call it: anya-havek-t\u0161iemk!\"\n\n29. House entered.--When the sun went down, Mastamho entered and said:\n\"Come in, all of you.\" Then all the Mohave entered the house. The\nChemehuevi stayed outside on the west. On the east were the Walapai\nand Yavapai, the latter to the south. Mastamho sat down, leaning back\nagainst the southwestern one of the four middle posts. He was thinking\nabout the people inside and those outside. He said: \"There is a fire\njust within the door. Charcoal is piled up there. That is what makes\nthe house warm. Now you understand: that is how it is done; you have\nlearned that.\" As he spoke he was leaning against the post thinking.\nHe put his hand behind him.\n\n30-32. Night; Future nights; Sleep.--30. He said: \"The mountains will\nalways be here; but I cannot live forever. Darkness is here forever\nand day is here forever, but I cannot live like the sun and like the\nmountains: I must die. I could tell you about that, but I will not\ntell you tonight, because you must sleep. You know now that it is\nnight. You know how to sleep. After you get up in the morning, I will\nspeak to you again and will tell you those things. I will not tell\neverything as yet.\"\n\n31. Now he no longer addressed them as Paut\u0161yet\u0161e-vukwi\u03b4auve as he had\ndone at first; he called them Pat\u0161umi-'it\u0161it\u0161-vukwi\u03b4auve[46] now. But\nhe did not tell them much. He spoke only a short time. He told them\ntwo or three or four or five words and stopped. He said: \"This is not\nthe only night: tomorrow will be another. When one day is gone,\nanother comes. It will always be so. This is the first night: there\nwill be three more.\"\n\n [46] Pat\u0161umi, food; kw-i\u03b4au, have, hold.\n\n32. That same night he said: \"Say: 'Tiniamk!'[47] Say: 'Osmamk!'[48]\nSay that when you want to sleep. When you want to enter the house,\nsay: 'Av'alye pok!'[49] Now say it.\" Then they all said it. Now they\nwere still sitting up. Then he said to them: \"Lie down. Say:\n'Kupam!'[50] After you are lying down, say: 'Upam.'\"[51] Then they all\nlay down, said nothing, and slept quietly.\n\n [47] \"It is night.\"\n\n [48] Sleep.\n\n [49] In-the-house enter.\n\n [50] Lie down!\n\n [51] I lie.\n\n33. Day coming.--When it was nearly day, Mastamho said: \"Day is\ncoming, but I will not yet let you go outside: I want you to stay here\nfor four days and nights. Then on the fourth night, toward morning,\nwhen it is still dark, I will let you go to where you belong. It will\nnot be during the day, but in the night.\"\n\n34. Playground made at Miakwa'orve.--When the sun had risen, Mastamho\nwent and stood outside the house. He said: \"I want to make a level\nplace.\" Then he leveled with his feet a place that had been rough. He\nsaid: \"Call it Miakwa'orve.[52] Can you say that? Say: 'Miakwa'orve!'\"\nThen all said: \"Miakwa'orve.\" He told them: \"That is right. I will\nmake a hill close to the river below Miakwa'orve: swallows[53] will\nlive there: I will call it Avi-kutaparve. Now say 'Avi-kutaparve!' All\nof you say it! That is right. That is the way I say it.\"\n\n [52] Important later: see par. 85 ff.\n\n [53] Hamkye.\n\n35. More in time.--Now he stayed at Avi-kutaparve that day, preparing\nthe place for the swallows. At sunset he returned to Avikwame and\nentered the house. He said: \"I have made two places: made them for\nyou. When you come there, to Miakwa'orve, those who are footracers\nwill run. Those who can sing will sing. Some will dance, and some will\ngamble.[54] But that is as much as I will tell you: I will not tell\nyou everything now; in time I will tell you more about those places.\nAnd I do not want you to live there: your houses will not be there.\nWhen you want to sing or dance or speak to the people and tell them\nwhat you know, then go there; but do not live there.\"\n\n [54] With the hoop and dart game.\n\n\n_D. Wild Seeds Planted: 36-42_\n\n36. Planning to plant.--That night, in the middle of the night, he\nsaid: \"I am going down to Av'a-\u03b8emulye and Ama\u1e6d-kusaye and\nHat\u0161ioq-va\u1e6dveve.[55] There there are good places to plant after the\nriver has receded, and seeds will grow there. Av'akwa\u03b8pine,[56] who\ncame out when I first made water in the north, and who has floated\ndown on the river, knows about that. I will have him plant seeds for\nyou Mohave; I will tell him to do that for you. I think it will be a\ngood place to sow. In the morning I will go and have him plant for\nyou. When I return, I will tell you what he has sowed. I will not tell\nyou now, but in the evening, after I come back.\" When he had finished\ntalking to them thus, he sat leaning forward with bent head, thinking\nof what seeds he would plant. He thought, but did not speak aloud.\nThen, in the morning, he said to them: \"Now I am ready to go. I told\nyou that today I would go to Av'a\u03b8emulye and Ama\u1e6d-kusaye, and\nHat\u0161ioq-va\u1e6dveve. I told you that when I had been there and had\nreturned, I would tell you what seeds had been sown. Now I am going.\"\n\n [55] Two of these places are mentioned in Vinimulye-pat\u0161e, II,\n 1. They seem to be in Mohave Valley, on the west side of the\n river, and Ama\u1e6d-kusaye (or -kusayi) is downstream from\n Hat\u0161ioq-va\u1e6dveve.\n\n [56] A duck, probably the scaup, mentioned before, note 16.\n\n37. Scaup Duck plants four wild seeds in overflow.--Then he went to\nAv'a-\u03b8emulye and Ama\u1e6d-kusaye and Hat\u0161ioq-va\u1e6dveve. When he came there,\nAv'akwa\u03b8pine was walking about in the mud like a boy at play. He was\nentirely covered with mud. When Mastamho saw him, he said: \"I have\nbeen thinking about you. I want you to plant four kinds of seeds:\nakatai, aksamta, anki\u03b8i, and aky\u00ease.[57] It would be hard if I were to\ngive you all kinds of seeds to plant: therefore I give you only these\nfour. Now plant those.\" Then Av'akwa\u03b8pine took the seeds. They were in\nfour gourds, each kind in one gourd. In the gourd to the southwest\nwere akatai seeds. Holding the gourd in his left hand, Av'akwa\u03b8pine\ntook the seeds from it with his right hand, put them into his mouth,\nand blew them out over the mud. Then he took aksamta seeds from the\nnorthwest gourd and blew them out to the northwest. The anki\u03b8i seeds\nhe took from the gourd on the northeast and blew them out in that way.\nThen he took the aky\u00ease seeds from the southeast gourd and blew them\nout to the southeast.[58] Now all four kinds began to grow in the mud.\nHe said: \"See how fast they grow. It will not be long.\" Then Mastamho\nsaid: \"That is good. I will go back and tell my people about it.\"\n\n [57] \"Wild\" seeds planted in the overflow. Handbook, p. 736.\n\n [58] Clockwise circuit, beginning with southwest.\n\n38. You will understand later.--Then Mastamho returned to tell his\npeople about what Av'akwa\u03b8pine had done: \"He has planted for you what\nwill be your food. You will know about it later, for as yet you have\nno dishes, no pots, and no jars, and do not know how to cook. I will\ntell you what to do to eat. Now you think that it is merely necessary\nto take with your hands what you want to eat: that is because you do\nnot yet know. But I will make you understand. In time you will eat,\nand you will be happy then. In time I will also tell you about my\nturning into a bird. For I shall not die, but shall live as a bird.\nBefore that happens I will tell you everything.\"\n\n39. Planning for more planting.--Then Mastamho said: \"I have told you\nwhat Av'akwa\u03b8pine has planted for you. Now there is something else. In\nthe morning I will go downriver again, below where I was. I will go to\nAvi-halykwa'ampa, Ama\u1e6d-kaput\u0161ora, Ama\u1e6d-kaput\u0161or-ilyase, and\nAma\u1e6d-\u03b8onohi\u03b4auve.[59] There I will get something else to grow. Grass\nwill grow there of itself, without being planted by people. I will\nmake Frog[60] plant it for you. He knows the water, for he lives in\nit. I do not know him. When I made the river, I saw various kinds of\nbeings come out with it; but I did not see him. He was born after the\nriver was flowing. And so he knows the places where the grass will\ngrow. Now it is three nights, and tomorrow will be the fourth.[61]\nThen you all will remain awake the whole night. You will not sleep and\nI will tell you what I will do for you. I will tell you that tomorrow.\nAnd this is all I will say today. Now all sleep!\"\n\n [59] I cannot place these spots, but judge they are still in\n Mohave Valley.\n\n [60] Hanye, the small frog.\n\n [61] The number of nights is correct in contrast with the same\n statement made by him two nights later in par. 42; see note 62.\n\n40. Frog told to be ready to plant.--Mastamho remained awake all\nnight. When it became daylight outdoors, he looked about. Then he\nstood in the door and said to his people: \"Now I am going down to\nAvi-halykwa'ampa, Ama\u1e6d-kaput\u0161ora, Ama\u1e6d-kaput\u0161or-ilyase, and\nAma\u1e6d-\u03b8onohi\u03b4auve.\" Then he went downriver until he came to\nAvi-halykwa'ampa. There he stood on the mesa and looked. Near by,\nbelow, was Ama\u1e6d-\u03b8onohi\u03b4auve. He thought: \"That is a good place. It is\nlevel. I think it will be a good place for growth whenever the river\nrecedes.\" Then he went there. He saw Frog sitting there facing the\nnorth and making a noise. He said to him: \"I hear you making a noise.\nI know what you mean: you want the river to flow toward you. I know\nwhat you are saying: 'I want the water to come here.'\" Frog said:\n\"Yes, that is what I said.\" Mastamho told him: \"After the water has\nrisen and when it has become dry once more, I want you to plant\nsomething. That is why I came here.\" Frog said: \"Yes, I will plant\nit.\" Then Mastamho went back to Avikwame. He said to his people: \"I\nsaw Frog. I told him I wanted him to plant; but I have not told him\nwhat to plant. I am going back to him tomorrow. Then I will tell him\nwhat seeds to plant.\"\n\n41. Frog told what wild seeds to plant.--Next morning he went to\nAma\u1e6d-\u03b8onohi\u03b4auve once more and saw Frog again. He told him: \"Now I\nwill tell you what to plant. I want you to plant akwava, kupo,\nhamasqwere, ankike, kosqwake, and aksama: those are the ones. Persons\ndo not plant them: but you will plant them, and when the water recedes\nthey will grow by themselves. No one knows about them: only you know\nthem, you who live in the water. But all will see them after the high\nwater has gone down. Those plants grow by themselves without having\nbeen sown, I will not tell you where to make them grow, for you will\nknow. Plant them wherever you like. I want them to grow of themselves,\nlike cottonwoods and willows. So cause them to spring up wherever you\nthink best. I do not even know how you will plant them. Perhaps you\nwill put seeds into your mouth and blow them about; perhaps you will\nblow out water from your mouth, or perhaps mud, and it will sprout and\ngrow. I do not know how you will do it, but I know that you know how,\nand so you can do as you like.\"\n\n42. Return to Avikwame.--When he returned to Avikwame, Mastamho said:\n\"Well, it is done. You will all scatter along the river on both sides\nof it. Everything has been arranged. I will not tell you more now. I\nwill not speak all night. Tonight is three nights; tomorrow will be\nthe fourth.[62] Tomorrow I will not let you sleep: you will remain\nawake and I will tell you what I shall become; that I shall not die,\nbut turn into a bird. That is what I will tell you about on the fourth\nnight, but not today.\" Then they slept that night.\n\n [62] The narrator has lost his count: it is the fifth night, not\n the third. See pars. 31, 36, 39, 40, 42, with the events of par.\n 44 seq. for the sixth night. It should be said in his behalf\n that owing to other duties, I was able to work with him only\n intermittently, and that it was now several days since he had\n begun his narration to me.\n\n\n_E. Counting, Directions, Tribal Names: 43-58_\n\n43. Preparation for the next night.--In the morning Mastamho went\noutside. He wanted a place to put the people outdoors. He said:\n\"Tonight some of you will become Mohave, some Chemehuevi, some\nWalapai, some Yavapai, some Yuma, some Kamia;[63] and some of you will\nbecome birds. I will tell you about that tonight, but not during the\nday.\"\n\n [63] Another inconsistency, and expansion from four to six, by\n the sudden inclusion of the Yuma and Kamia. In pars. 9-19 and\n 23, it is Chemehuevi, Walapai, and Yavapai as set off from the\n Mohave.\n\n44-46. First, second, third counts taught.--44. When the sun set, all\nwent into the house, and Mastamho stood up. He said: \"You are alive\nnow. I will tell you what you will eat. I will tell you about corn and\nbeans and melons and other food. But first I will teach you how to\ncount. I will show you how to use your fingers. When you want to say:\n'Four days,' do like this.\" And he held up four fingers. \"When you\nwant to tell of as many as all these fingers, show them all. Now\nlisten. All be quiet and listen to me counting. Then perhaps you will\nlike it. If you do not like it, you can listen to another way. Sint\u0161,\nt\u0161ekuvant\u0161, t\u0161ekamunt\u0161, t\u0161ekapant\u0161, t\u0161eka\u03b8ara, umota, kut\u0161yeta,\nkoat\u0161a, kwisan, noe.[64] Can you say that? How do you like that\ncounting?\" Now those who were to be Mohave did not say a word. They\ncould not count that way.\n\n [64] The distortions of this and the two following imperfect\n counts are analyzed in a separate discussion following the myth.\n\n45. So Mastamho said again: \"Count like this: sinye, mivanye,\nmimunye, mipanye, miranye, miyu\u0161, mika\u0161, nyavahakum, nyavamokum,\nnyat\u0161upai, nyavali, nyavalak. Can you say that? Do you like that\ncounting?\" But they were silent. There were too many words in that:\nmore than ten.\n\n46. So Mastamho counted for them again: \"Hatesa, hakiva, hakoma,\nt\u0161imkapa, \u03b8apara, tinye, sekive, kum, ayave, apare.[65] Now I have\ncounted ten. Perhaps you will like that.\" Again they did not speak a\nword.\n\n [65] This third try at a count interchanges the consonants of\n the stressed syllable in the normal Mohave words.\n\n47. Final count taught.--Then he said: \"Well, I will make it four\ntimes: I will count once more; that will be all. Then I will teach you\nother things: for you do not yet know east and west and north and\nsouth: I will teach you that. Now I will count. Seto, havika, hamoka,\nt\u0161impapa, \u03b8arapa, sinta, vika, muka, paye, arrapa. Do you like that?\nCan you say that?\" Then they all said it after him. They could count\nand liked it; they knew how to do it and clapped their hands and\nlaughed.\n\n48. Fingers made on hand.--Now their hands were not yet as now: their\nfingers were still together. Then Mastamho tore them apart and made\nfive fingers. \"I want you to call this one isalye t\u0161ikaveta.[66] Call\nthis one isalye itma-kanamk.[67] I want you to call this one isalye\nkuva'enye; this one isalye tokuv'aunye; and this one isalye\nkuvapare.[68] Now I have made your hands for you, too.\"\n\n [66] The thumb.\n\n [67] The index. Kanamk is \"point.\"\n\n [68] Middle, fourth, and little fingers, of course.\n\n49. First direction names taught.--He said again: \"Now we are here in\nthis house: all will know and hear it. Now when I mean here,\" and he\npointed his hand to the north, \"all say: 'Amai-hayame.'\" But they did\nnot do so: they kept their hands against their bodies; they wanted\nanother name; they did not like that word. Then he said: \"And there is\nAmai-hakyeme; all say that!\" And he pointed south. But again all sat\nstill: they did not want to call it that. He said again: \"Well, there\nis another: there is the way the night goes.[69] I do not know where\nits end is, but when we follow the darkness that is called\nAmai-hayime.\" He said that, but none of the Mohave said a word: they\nsat with their hands against the body. Then Mastamho said once more:\n\"You see the dark coming. I do not know where it comes from: I did not\nmake it. But where darkness comes from, I call that Amai-hayike.\"\nAgain they sat still and did not point.[70]\n\n [69] The Mohave, like the far-away Yurok, constantly speak of\n night coming from the east and traveling west.\n\n [70] The plan underlying the twisting of the terms of direction\n is less clear than for the other series of words. See discussion\n at end.\n\n50. Final direction names taught.--Then Mastamho said once more: \"I\nhave named all the directions but you have not answered. Well, there\nare other names. Listen: I call this (the north) Mathak. Can you say\nthat?\" Then all said, \"Yes,\" and stood up, and pointed north, and\nsaid, \"Mathak.\" He said again: \"This (to the south) I call Kaveik. Can\nyou say it?\" Then all said, \"Yes,\" and pointed and called the name and\nclapped their hands and laughed. He said again: \"I told you that the\nnight went in that direction. I gave it a name, but you did not say\nit. There is another way to call it: Inyohavek. All of you say that!\"\nThen they all said: \"Yes, we can say that. We can call it Inyohavek,\"\nand all pointed as he directed them. He said again: \"Where the dark\ncomes from, you did not call that as I told you to. There is another\nway to call it: Anyak.\" Then all said: \"Anyak,\" and pointed east and\nclapped their hands and laughed. Then Mastamho said: \"That is all.\"\n\n51. Mispronounced tribal names.--Mastamho said: \"Some of you are\noutside, east of the house: I want you to be the Hamapaivek. Some of\nyou are outdoors west of the house: I call you Hamivevek. You people\nin the house, just west of the door, I call you Hamit\u0161anvek. You just\ninside the door, near these last, I call Hamiaivek. You people near\nthe fire here, not against the wall, I call you Hamahavek.\" He called\nthem by these names, but all the people did not answer. They did not\nsay: \"Yes, we will be called that.\" All of them said nothing.[71]\n\n [71] These distorted forms consist of prefix Ham-, a\n suffix -vek, and the accented syllable (plus preceding\n unaccented vowel) of the correct Mohave name for the tribe. See\n discussion at end.\n\n52. Walapai and Yavapai tribes named.--Then Mastamho said again: \"This\ntime I will call you who are on the east Havalyipai.\"[72] Then those\npeople called that name easily, and all those indoors said: \"Now they\nare the Walapai.\" Then he said again: \"Those will be the Yavapai also.\nI want them (the Walapai and the Yavapai) to live near each other in\nthe mountains.\" Those are the ones that at first he had called\nHamapaivek.\n\n [72] Or Howalya-paya.\n\n53. Chemehuevi named.--Then he said again: \"Those outdoors on the\nwest, whom at first I called Hamivevek, I now call T\u0161imuveve. All say\nthat!\" Then all said: \"Chemehuevi.\"\n\n54. Yuma and Kamia named.--He said again: \"Those just inside the door\non the west of it I called Hamit\u0161anvek. Now I call you Kwit\u0161(i)ana\n(Yuma).\" He said again: \"You near them, whom at first I called\nHamiaivek, I now call Kamia. You two will live near each other.\"\n\n55. Mohave named.--Then he said: \"I have made you all to be tribes,\nWalapai, Yavapai, Chemehuevi, Yuma, and Kamia: you are all different.\nI also spoke the name Hamahavek. Now I call them Hamakhave. All will\ncall you that, you Mohave, and will know you by that name.\"\n\n56. Told to stay a while.--He said: \"I have told you where I want you\neach to go. You know the places and you know the way. I will not take\nyou there: you can go by yourselves. But it is too dark yet: you may\ngo in the morning.\" They had been ready to go, and had stood up, even\nthough it was still night. He told them: \"It is too early now. If you\ngo during the night, you will become confused. Listen to me, and do\nnot mix with one another: stay here.\" Then he drew lines with his foot\nfor the three tribes inside the house, and told them to remain within\nthe marks. He went outside and drew marks for the Chemehuevi, telling\nthem: \"Stay here,\" and the same for the Walapai and Yavapai on the\nwest. As he said to each, \"Stay here,\" he waved (flapped) his hands\ndownward from his extended arms.\n\n57. Doctors will dream of this.--Mastamho said again: \"Follow me, and\ndo the same. Listen! In future some men will dream: they will be\ndoctors. If you dream of me at night, you will be crazy. Some men will\nbe doctors who can cure sickness by touching with their hands. They\nwill not tell of me, but only sing about me. If you wait here, you\nwill hear of this and know about me.\"\n\n58. Takes new name.--He walked about. He stood at the north end of the\nhouse. He said: \"My name is Pahut\u0161at\u0161-yamasam-kwakirve. That is my\nname now. First my name was Mastamho. But I have left that, and now it\nis Pahut\u0161at\u0161-yamasam-kwakirve. Whoever dreams about me will know me by\nthat name.\"\n\n\n_F. Hawks and War: 59-69_\n\n59-62. Four hawks given names and war power.--59. Now in the middle of\nthe house four men were sitting leaning against the posts. Mastamho\nsaid to them: \"You will be birds. You,\" he said to one, \"your name is\nSoqwilye-akataya.[73] Stand up! I will give you another name: I call\nyou Ampo\u1e6d-em-kut\u0161u-kuly-ve.[74] I want you to talk. When you speak\nthere will be wind and rain and dust. I want you to tell about\nfighting: I want you to direct war.\"[75] This man had a blue stone[76]\nornament in his nose.\n\n [73] A species of hawk.\n\n [74] \"Dust-dash-through.\"\n\n [75] Men who dream of him will always be brave and ready to go\n to war. When they narrate what they have dreamed, wind and rain\n will follow.\n\n [76] Avi-havasut\u0161.\n\n60. Then he called another one of the same name[77] and said to him:\n\"I want you to make dust four times, each place behind the other. I\ncall you Ampo\u1e6d-em-kut\u0161u-kunuly-ke-va.[78] I want you to rush and seize\nand kill and fight and take slaves.\"\n\n [77] Also called soqwilye-akataya, but a smaller species than\n the last.\n\n [78] Said also to refer to dashing through dust. The name is the\n same except for the \"infixes\" -nu- and -ke-.\n\n61. He called out the third one,[79] and gave him the name\nAmpo\u1e6d-em-kut\u0161u-var-ve.[80]\n\n [79] A hawk described as blue-billed.\n\n [80] \"Dust-stay-on-this-side-of.\"\n\n62. The fourth[81] he called Ampo\u1e6d-em-kut\u0161u-min-ve.[82] He told them\nall how to fight: \"If there are four or five men on the other side of\nwhere you have made it dusty and dark, you can dash across to the\nenemy. If people dream of you, they will kill enemies in battle; but\nif they dream that they are in the dark and cannot see, they will not\nbe able to kill in battle.\"\n\n [81] A large yellow-billed hawk.\n\n [82] \"Dust-pierce.\" All four names contain ampo\u1e6d, dust; -em;\n kut\u0161u-; a verb stem (respectively kuly, kunulyke, var, min); and\n the suffix -ve or -va.\n\n63. Practice trial.--Now a man was standing outdoors, north of the\nhouse: his name was Ampo\u1e6d-kwasanye. Mastamho said: \"Let us see who of\nyou will be lucky, who will kill men.\" Then Ampo\u1e6d-em-kut\u0161u-kunuly-ke-va\nrushed through the darkness and caught this man. Thus he learned how to\ndo, and all shouted and laughed. Mastamho said: \"Now you four know how.\nYou will be the ones to do that.\"\n\n64. Weapons to be made.--\"Now I will tell you what to make in order to\nfight with. Make the bow of black willow. Make the arrows from dry\narrowweed. Make the knobbed war club[83] from (bean-) mesquite.[84]\nMake the straight war club[85] from screw-mesquite.[86] That will be\nfour weapons. Sometimes birds' feathers will fall on the ground. You\nwill pick them up and use them on your arrows.[87] That is how you\nwill fight.\"\n\n [83] Halyahwai, potato-masher shape, for end-thrusting from\n below into faces.\n\n [84] Analye, Prosopis glandulosa.\n\n [85] Tokyete, for cracking skulls.\n\n [86] Aya, Prosopis pubescens.\n\n [87] War arrows simply had the end of the shaft sharpened--no\n head or foreshaft.\n\n65. Cremation of warriors.--\"Perhaps later on, when people fight, some\nwill have dreamed badly and will be killed. Then, when they are\nburned, their bows and arrows, their clubs and their feathers, will be\nlaid on their breasts.[88] Now here you are, you four. I have made you\nbrave. I have given you everything with which to fight. In the morning\nI want you to become birds. I myself will become one.\"\n\n [88] This seems to be a hereditary privilege, being performed\n also for the relatives of brave men, and not limited only to\n those killed in battle.\n\n66. Dreamers of journey will be runners.--Mastamho said: \"You know\nwhat I did: when I went to plant seeds, I went a long way, to several\nplaces; that was what I did. Some will dream of that journey of mine,\nand they will be foot racers.\"[89]\n\n [89] Because Mastamho traveled far and fast.\n\n67. Eagle unintelligent; to dream of him unlucky.--He said: \"There is\na large man here, with long hair. His name is Ampo\u1e6d-em-makakyene. He\nis a good-looking man, but he is not intelligent. When I say anything,\nhe does not look at me: he looks away. If he had looked at me when I\nspoke, he would have been an important man. But since he turned away\nand did not listen, he will not be a chief. He does not talk loudly,\nand no one listens to what he says. Some will dream of him: they will\nbe great men among the people, but they will not live long. This man\ntoo will be a bird in the morning. He will be Eagle.\"[90]\n\n [90] The golden eagle; Mastamho himself becomes the bald eagle.\n Both are treated depreciatingly compared with the hawks\n (falcons).\n\n68. Crane ugly; to dream of him unlucky.--He said again: \"There is\nanother one here who is large and good-looking: his name is\nAmpo\u1e6d-ham\u03b8arka. He also will not be important. If you dream of him,\nyou will be quarrelsome, taciturn, poor, and lazy. I call him\nUmas-akaaka.[91] He, too, will turn to be a bird, and will be called\nCrane.[92] He will stand on the sand flats at the edge of the water\nand will eat fish. He will not be good-looking, and men who dream of\nhim will not be good-looking.\"\n\n [91] Umas (from humar, child?), common as first element in myth\n names.\n\n [92] Nyaqwe.\n\n69. Hawks will wear morning star in fight.--He said to (another one\ncalled) Soqwilye-akataya:[93] \"I call you Ampo\u1e6d-malye-kyita because\nyou talk of fighting and stand by the dust. You will be chief over the\nothers. I give that to you, and you will know what I say, and will\nteach it to some people. You will do that before you turn into a bird.\nI myself shall be a bird before you are. Before you change, I want you\nto say everything that I have told you. When there is war, put\nkat\u0161etulkwa-'anya-ye on your shoulder. It is bright: that is how you\nwill be able to see clearly.\" He called it kat\u0161etulkwa-'anya-ye and no\none understood him; but he meant the morning star.[94] \"You will see\nit in the morning,\" Mastamho said.\n\n [93] Said to be the largest of the hawks, and distinct from the\n four mentioned before.\n\n [94] Hamuse-ku-vataye, \"great star.\"\n\n\n_G. Thrasher Mockingbird, and Mastamho's Dream Names: 70-75_\n\n70. Gnatcatcher to be rich: women will dream of him.--He said again:\n\"There is Ampo\u1e6de-ku-vataye,[95] a small man. He is the older brother\nof Eagle's father; but he is smaller than Eagle. I give it to him to\nbe a rich man. He will have much food, and all the people will come to\nhim to dance. They will sing and dance and jump and wrestle and play.\nWhoever dreams of Ampo\u1e6de-ku-vataye will be such a man. But you,\nAmpo\u1e6de-ku-vataye, will be Gnatcatcher.[96] I will not let you go to a\ndistance: I want you to stay here in this country.[97] I want you to\nbe near the river. There you will live.\"\n\n [95] \"Great dust.\"\n\n [96] Hanavet\u0161ipe. Described as building small-mouthed nests in\n mesquite trees.\n\n [97] Evidently the narrator has in mind the Mohave country,\n though Mastamho is still at Avikwame.\n\n71. T\u0161oaikwatake in cottonwoods: women also dream of.--He said once\nmore: \"There is another man: you, Ampo\u1e6de-'aqwa\u03b8e. When you have become\na bird your name will be T\u0161oaikwatake. I want you to stay below where\nGnatcatcher will be. You will be among the cottonwoods and the sandbar\nwillows. Gnatcatcher will take the land where the mesquite grows; you\nwill have the overflow land. Between you, you will divide the low\nvalley. You, Gnatcatcher, when the mesquite-screws are ripe, and you\nwant to store them, ask T\u0161oaikwatake for arrowweeds with which to make\na granary; he will give them to you. Not men, but women, will dream of\nyou two.\"[98]\n\n [98] Such women are diligent and never tire of work.\n\n72. Thrasher and Mockingbird-to-be named.--Again he said: \"There is\none to whom I give it to tell what he knows. He will talk to you. I\nshall go south and become a bird and tell you nothing more: then he\nwill teach you. His name will be Ikinye-istum-kwamit\u0161e.[99] With him\nwill be Hat\u0161inye-kunuya,[100] a woman: I name those two. They will be\nthe ones who will show you how to be happy. They will tell you how to\nfeel good.\"\n\n [99] Boy-istum-cry (?).\n\n [100] Girl-kunuya.\n\n73-75. Three new names of Mastamho.--73. \"Now I have made everything.\nI have also given you those who will tell you more. Now I am standing\nhere. When at first I stood in the north, you knew the name I had\nthen. It was Pahut\u0161at\u0161-yamasam-kwakirve. Now I stand in the west and\nhave another name. Now my name is Pahut\u0161at\u0161-yamasam-kuvat\u0161-kye.\"[101]\n\n [101] Food-white-walk-about.\n\n74. Then he stood at the southwestern corner of the shade. The\nMohave stood north of him. Then he said: \"Now my name is\nPahut\u0161at\u0161-yamasam-kuvat\u0161-inalye.[102] Watch me! I shall be a bird:\nbut I shall have told everything before I become a bird. There was a\nlarge house, the oldest house.[103] I was a boy then, and came here\nand built the house here. Now all raise your arms.\" Then all raised\ntheir arms, laughing, and pulled at the posts and made the shade\nshake. Then he said: \"The house I built is still new and young. It\nstill moves and shakes.\"\n\n [102] Food-white-stand-off-from.\n\n [103] Ha'avulypo.\n\n75. He went off a short distance and stood, away from the people. He\nsaid: \"There is another name by which I will call myself. It is\nPahut\u0161at\u0161-yamasam-kuvat\u0161-ka\u03b4ut\u0161e.[104] That is four names that I\nhave.\" Now he was standing still farther towards the south[105] from\nthem than before: he had stepped backward. Each time he moved farther\naway and took a new name.\n\n [104] Food-white-stand-at-a-distance.\n\n [105] One would expect a circuit, but the directions are N, W,\n SW, S.\n\n\n_H. Pottery and Farmed Food Instituted: 76-78_\n\n76. Pottery vessels each given two names.--Again he said: \"This is the\nlast before I become a bird. But no, I have forgotten one thing. I\nwant you to use something to bring water in: mastoyam. And I want you\nto use something to cook in: umas-te-tooro and umas-te-hamoka.\" But no\none understood him. He said again: \"You do not understand. You call\nthem water jar,[106] and cook pot,[107] and large stew pot.[108] I\nalso want you to have umas-uyula, but you do not understand me. I mean\nspoon.[109] I want you to have what I call han'ame, but you do not\nknow what I mean. It is an oval food platter.[110] And I want you to\nhave what I call umas-kasara. I mean the stirrer.[111] You do not yet\nknow it, but when you boil food you will stir with this. I am telling\nyou these things, though you do not understand me, because I want you\nto know everything. Some of you are listening to me and know what I\nsay: they will be doctors. But some do not understand me and do not\nlisten. And there will be what I call umas-ia\u03b4a. You do not know what\nthat is, but it is a bowl.[112] There will be another one: I call it\numas-eyavkwa-havik. I mean the parching dish.[113] You will use that\nwhen you toast corn and wheat.\"\n\n [106] Hapurui.\n\n [107] Taskyene.\n\n [108] T\u0161uvave, set on three supports; hence the name applied by\n Mastamho: hamoka being three.\n\n [109] Pottery spoon or ladle, kam'ota.\n\n [110] Kakape.\n\n [111] Three or four sticks tied together in the middle and used\n to stir stews; called so'ona.\n\n [112] A round bowl without lip: kaye\u03b8e.\n\n [113] Katele of pottery, pointed at two ends.\n\n77. Planted foods named.--\"I will tell you also what you will eat\nwithout cooking: you will eat umas-kupama. I mean melons.[114] But\nthere will also be umas-kupama which you will cook: I mean pumpkins.\nAnd there is still another thing. You will have corn and wheat and\nbeans to grind. To do this you will use umas-oapma. I mean the\nmetate.[115] And I will show you t\u0161amat\u0161-ke-hut\u0161at\u0161e: I will give you\nthat. You do not know what it is; but I mean food (t\u0161amat\u0161). I mean\nwhite beans, yellow beans, black beans, spotted beans;[116] and white\nmaize, blue maize, red maize, white-and-yellow mottled maize, and\nyellow maize.[117] You will see all these: you will call them thus.\nNow I have given you these names, and this food: I have finished\nthat.\"\n\n [114] Topama, melons of all kinds.\n\n [115] Ahpe, the grinding slab or \"saddle quern.\"\n\n [116] Beans are marika, teparies: the colors are,\n respectively, -nyamasave, -akwa\u03b8e, aqwaq-it\u0161ierqa (deer\n excrement), hat\u0161a (Pleiades).\n\n [117] Maize is ta\u03b4its: the colors, in order, are:\n -nyamasave, -havaso, -ahwa\u1e6da, -arrova, -akwa\u03b8e--five\n in all, where four or six would be expectable.\n\n78. Chutaha singing with basket.--\"And if you dream about these\nthings, you will sing T\u0161utaha. I will tell you what you will use, for\nsinging that. You will beat umas-ekyire: I mean a basket, karri'i.\"\nThen all said: \"Karri'i.\" \"And I say: Umas-ihonga. When you strike the\nbasket with your hand, it will make a noise: h\u0101ng. At Miakwa'orve you\nwill have samelyivek and it\u0161imak. You will call that arro'oi, play.\nYou will do that at Miakwa'orve: all the people will dance; that is\nwhat I mean.\"\n\n\n_I. Thrasher and Mockingbird Delegated to Teach: 79-81_\n\n79. Thrasher and Mockingbird appointed to teach play and sex.--Then Mastamho\nsaid again: \"Now everything is finished. You, Ikinye-istum-kwamit\u0161e, and\nyou, Hat\u0161inye-kunuya, are the man and the woman I have appointed. Now they\ndo not yet marry each other and do not love. You two will make it that all\nwill marry. You will marry. Then you will have a child: it will be another\nperson. I give it to you to do that. All will do what you do and as you\nsay.\"\n\n80.--Avikwame named.--He said again: \"This mountain Avikwame that I have\nmade and where I have built my house, I call it avi-nyama\u03b8am-kuvat\u0161e.[118]\nMen who are not doctors will call it Avikwame, but some of you will dream\nabout me and they will call it avi-nyama\u03b8am-kuvat\u0161e. That is what I mean.\"\n\n [118] -nyama\u03b8am for (?) nyamasam, white; kuvat\u0161e, stand (?).\n\n81.--What Thrasher and Mockingbird are to do and be.--Meanwhile\nMastamho had walked backward from where the people were, until now he\nhad reached Avi-kutaparve.[119] From there, still looking north, he\nsaw Ikinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya, whom he had appointed\nto arrange about marriage, making the people stand in a row in order\nto talk to them. So he said to them: \"That is right: that is what I\nwant. You will do that: you will tell them everything about marrying.\nThen when you have told them all, you also will be birds, as I shall\nbe. You, Hat\u0161inye-kunuya, will do that. When a woman dreams of you,\nshe will be loose.[120] You, Ikinye-istum-kwamit\u0161e, will be dreamed of\nby some men. Those men will be ugly, but they will be successful with\nwomen;[121] they will always be marrying. When you turn into birds,\nyou, Ikinye-istum-kwamit\u0161e, will be Curve-billed Thrasher.[122] You,\nHat\u0161inye-kunuya, will be called thus while you are a girl, but after\nyou are a woman, you will be called Kuvu\u03b4inye. When you have said\neverything that I have told you, and have become a bird, you will be\nMockingbird: Sakwa\u03b8a'alya is how people will call you.\"\n\n [119] Near Fort Mohave. See ante, par. 34. It is near\n Miakwa'orve of note 52 and par. 85 ff.\n\n [120] Kamaluik. Cf. note 148.\n\n [121] \u03b8enya'aka-'it\u03b8ak.\n\n [122] Hotokoro.\n\n\n_J. Mastamho's Transformation into Bald Eagle: 82-84_\n\n82. Turns into Bald Eagle at Avi-kutaparve.--Mastamho was standing at\nAvi-kutaparve. Now he proceeded to leave (change) his body. That is\nwhy the little mountain there is now white in one place. Mastamho was\nlooking to the north, standing close by the river. He wanted to have\nwings and flap them. He moved his arms four times to make them into\nwings. Then he said: \"See, I shall be a bird. Not everyone will know\nme when I am a bird. My name will be Saksak.\"[123]\n\n [123] The bald or white-headed eagle; or possibly the\n fish-diving osprey.\n\n83. Floats downriver to Hokusave.--Then he turned around twice from\nright to left, facing south, and then north, then south and north\nagain, and lay down on his back in the middle of the river. Four times\nhe moved his arms in the water. Thus he reached Hokusave.[124] Then he\nhad wings and feathers, and rose from the water. He flew low above the\nwater so that his wings touched it.\n\n [124] About eight miles north of Needles City, in California,\n not far from the Nevada line.\n\n84. Flies south to sea, is crazy (unknowing).--He flew southward,\nlooking for a place to sit. He settled on a sandbar. But he thought:\n\"It is not good: I will not sit here\"; and he went on again. He sat on\na log, but thought again: \"No, I do not like this,\" and went on. He\nsat on a bank, but thought: \"No, it is not good,\" and went on. So he\nwent far down to the sea where the river emptied into it. There he\nstayed, and lived near the river eating fish. Now he was crazy and\nfull of lice and nits.[125] Now when he had told everything and was a\nbird, he forgot all that he had known. He did not even know any longer\nhow to catch fish. Sometimes other birds kill fish and leave part of\nthem. Then Saksak eats them, not knowing any better. He is alone, not\nwith other birds, and sits looking down at the water: he is crazy.\n\n [125] Hat\u0161ilye, \"louse-excrement.\" When a bald eagle is killed\n it is said to be always lousy and to smell of fish. People who\n dream of Mastamho after he became the bald eagle know nothing\n and are crazy (yamomk) like him.\n\n\nSUPPLEMENT: THRASHER AND MOCKINGBIRD INSTITUTE SEX LIFE\n\n\n_K. Courtship Instituted at Miakwa'orve: 85-92_\n\n85. Thrasher and Mockingbird face people on playground at\nMiakwa'orve.--Now when Mastamho had died,[126] the man and woman he\nhad left at Miakwa'orve, Ikinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya,\ntook his place. So wanting to make a field for play, mat\u0101re, they drew\ntheir feet in a line over the ground for the people to stand on facing\nnorth. \"No, it will not do;\" they said. Then they drew lines for them\nto stand on facing east, and south, but again they said: \"No.\" Then\nthey drew a line so the people could look toward the west.[127] Then\nthey said: \"Yes, that will be right.\" Now they marked four such lines\nand made the people stand along them in four rows, one behind the\nother, all facing west. In the middle, between the first and second\nlines, they set a stick of sandbar willow.\n\n [126] Left his human body.\n\n [127] Sunwise circuit beginning in north.\n\n86. Tortoise chosen to be approached.--Then they said: \"Who is a\nbeautiful woman? I think Pahut\u0161at\u0161-yamasam-iarme. Mastamho did not\ncall her by that name, but he told us to. After a while she will turn\nto be Tortoise: then she will be called Kapeta.\" Now that woman stood\nthere, with long hair reaching to the middle of her thighs and white\npaint[128] on it. The two said: \"Some of you go to her. If she does\nnot like you, she will not have you; but if she likes you, she will\nmarry you. Go and try to take this good-looking woman's hand. If she\ntakes yours, it will be because she likes you; but if she does not\nlike you, she will refuse to let you take her hand. In future there\nwill be men who dream that they have taken her hand: such men will\nalways be able to become married as they like. When she turns to be a\ntortoise, those who dream of her will sing Kapeta.[129] And other men\nwill dream of what we are making you do now, making you stand in four\nrows. Those men will sing Yaroyare.\"[130]\n\n [128] Ama\u1e6d-ehe.\n\n [129] There is a reference to Kapeta or Tortoise singing and\n story in Handbook, p. 763.\n\n [130] There is little on record about the Yaroyare song-cycle.\n The narrator, on another occasion, coupled Yaroyare and\n Ipa-m-im\u012bt\u0161e (person-wail) as dealing with Matavilya's sickness\n and death at Ha'avulypo, of the dreamers laying their hand on\n him, and the like. They sing and tell about this at people's\n death, he said. He knew one man who had dreamed this: his name\n was Kolhonye\u0161u\u03b4uk (alive in 1903), who was a doctor, but only\n for ahwe'-ahnok, \"foreign sickness\" due to eating alien tribes'\n food.--Another informant, At\u0161y\u00f4ra-hunyava, did not mention\n Yaroyare but coupled Ipa-m-im\u012bt\u0161e with Humahn\u0101n, a cycle named\n after a black, hard, stinking beetle. Both singings use no\n rattle or other instrument and belong to doctors who cure\n sickness due to eating hawk-wounded birds, or birds killed by\n oneself, or to birds which cause young babies to be sick with\n white stools.--All this does not sound like having much to do\n with courtship and play.\n\n87-90. Sparrowhawk, Quail, Ah'akwasilye, Oriole rejected.--87. The\npeople were still standing in four rows, facing west.[131] Before\nthem, at the southern end of the rows, stood Ikinye-istum-kwamit\u0161e,\nlooking at them all, and Hat\u0161inye-kunuya stood at the stick they had\nset up. Now the first who went to take the hand of the woman was\nSparrowhawk.[132] As he came up to her, he said: \"Liklik.\"[133] But\nthe woman said: \"That is a bad word to say to a woman,\"[134] and all\nfour rows of people laughed.\n\n [131] Mohave dancing is described in Handbook, pp. 746, 765.\n\n [132] \u03b8inyere.\n\n [133] The bird's call.\n\n [134] Have-lik or have-kwet means clitoris.\n\n88. Now when a man will have great supernatural power he dreams of\nHoat\u0161avameve and Ama\u1e6d-ku-mat\u0101re.[135] Quail[136] came from those\nplaces. He was a good-looking man, with fine eyes, and hair tied at\nthe ends below his hips. Now as he approached the woman and tried to\nseize her hand, she, knowing that where he came from was where they\ngave power, was dissatisfied with him and folded her arms, so as to\ncover her hands. So Ikinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya said:\n\"This is not the place to acquire power and learn to be a doctor: we\nare teaching other things: we are showing how to sing and dance. This\nis no place for a doctor to come to.\" Then Quail went back, and stood\nat a distance, and all the people laughed and clapped their hands. Now\nthese two men, Sparrowhawk and Quail, were good looking, but it was\nwith them as it is with some men now, who are good looking but fail to\nmarry women they want. As Quail came from where doctors are made and\nwas not wanted, people now are afraid of doctors.[137]\n\n [135] East of Avikwame, close to the river in Arizona. The\n second name means \"playfield-place.\"\n\n [136] Ahma.\n\n [137] One of the rather rare explicit \"because then, therefore\n now\" explanations.\n\n89. Now there was a man called Ah'a-kwa\u0161ilye,[138] who came from\nAvi-kunu'ulye.[139] He went and stood before the woman holding his\nprivates in his hands. Then the woman said: \"I do not want him! I do\nnot want that sort of a man to come here: it is bad.\" So he went back\nto Avi-kunu'ulye.[140]\n\n [138] A bird with red wing pits. It lives in cottonwood trees.\n\n [139] A small peak, sharp and erect, about six miles north of\n the Hoat\u0161avameve just mentioned. Ku-nu'ulye, tumescence.\n\n [140] \"Some men dream of this place or this man. Then they will\n fail to obtain wives. They will say of a woman: 'I should like\n to have her,' but they will never marry her.\"\n\n90. And there was a man called Yama\u03b8ame-hwarme. When he became a bird,\nhe was called Oriole.[141] Now he too approached the woman. He was a\nman who knew too much and spoke constantly. Ikinye-istum-kwamit\u0161e and\nHat\u0161inye-kunuya said: \"He talks too much: he chatters.\"[142] When he\ncame to the woman, she swung her arms and pushed him back. So he\nreturned and stood at the rear of the four rows, and all laughed.[143]\n\n [141] Sakumaha.\n\n [142] The oriole is reputed noisy.\n\n [143] The three preceding suitors did not come from among the\n people standing in rows at Miakwa'orwe, and are evidently\n thought to have returned to their homes after being rejected.\n\n91. Blue Heron accepted by Turtle.--Now when Mastamho had turned into\na bird and gone south, one other man went also. His name was\nAmpo\u1e6d-yama\u03b8am-kuvevare. He, too, reached the sea. Now he said: \"I\nthought that everything had been made and that all had turned into\nbirds: but it is not finished yet. I hear a noise at Miakwa'orve: I\nwill go there.\" Then he started to return. He came to Aksam-kusaveve,\nand from there he went on to Hanemo'-ara, where there is a lake.[144]\nWhen he looked into the water there, he saw little fish, at\u0161i-mikulye,\nand caught four. He put leaves of black willow through the gills of\nthe four fish, and so made a head dress like the feathers worn on a\nstick at the back of the head: he called it at\u0161i-sukulyk. From there\nhe went on to Miakwa'orve. He did not go among the rows of people, but\nstood at the side and looked at the woman. He had whitened his face\nwith dust which he had rubbed on his hands on the ground. Now he\nstretched out his arm toward the woman. She put out her hand, and he\ntook it and pulled her over to where he stood. Then they said: \"That\nman has her: he is married to her.\" And all laughed. He was Great Blue\nHeron.[145] He is not a handsome bird now and was not a handsome man\nthen, but he was easily married. So some men are ugly but dream of\nhim, and then easily obtain women, even virgins, and if they leave\nthese, they readily secure others. And so now all the people said: \"He\nhas taken Pahut\u0161at\u0161-yamasam-iarme: she is his wife: her husband is\nHeron.\" Now Ikinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya said: \"That was\nwhat we wanted you to see and to learn. Now when you want to marry, do\nthat way.\"\n\n [144] An overflow lake or slough from the river. Hanemo means\n duck.\n\n [145] At\u0161qeuqa, the American bittern, or great blue heron, whose\n cry is qau, qau.\n\n92. Dove arrives: Loose women dream of her.--Now there was a girl\ncalled Hat\u0161inye-kwora'e. When all went away from Ha'avulypo at night,\nafter the house there had been burned, she came back next morning\nalone, looking for food that might have been thrown away. From there\nshe did not go with the others to Avikwame and Miakwa'orve, but\ntraveled westward[146] until she came to Otahvek-hunuve.[147] There\nshe made with her hands a round level place on top of the mountain.\nNow, as she stood there facing north, she heard the noise from\nMiakwa'orve. Then she started for it. When she came to Oyat\u0161-ukyulve\nand Hokusave, she stood still and heard the noise from Miakwa'orve\nmore loudly and saw the dust rising. So she went on and reached\nMiakwa'orve. Then Ikinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya said to\nher: \"We have made every thing: it is finished, and the people here\nhave the knowledge. But we will tell you the same that we told them.\nYou are a handsome girl. In future, some women will dream of you. Then\nthey will be loose.[148] And you will turn into a bird. You will\nbecome Dove.\"[149]\n\n [146] Through the valley in which Ibex lies.\n\n [147] South of Ibex.\n\n [148] Kamaluik, as in note 120. Such women do not stay with one\n husband, but have no children and change from one man to\n another.\n\n [149] Hoskive, the mourning dove.\n\n\n_L. Transformation of Water and Valley Birds: 93-97_\n\n93. All go downriver to Hokusave.--Then they said: \"She was one who\nwas away and did not see what we did; but now all have come and have\nheard. Now you will all become birds. We will go with you to\nOyat\u0161-ukyulve and Hokusave[150] and there we will turn you into\nbirds.\"\n\n [150] Where Dove had just come from, and where Mastamho rose\n from the river (par. 83).\n\n94. Noses of racers pierced there.--Then they started to go to those\ntwo places. When they arrived, Ikinye-istum-kwamit\u0161e and\nHat\u0161inye-kunuya made a large circle on the ground. Then, standing to\nthe west of it, they said: \"Let us see you all run with your mouths\nshut tight, holding your breath. Do not breathe until you have gone\naround the ring. If you breathe only then, you will be footracers.\"\nThen they pierced the septum of the nose of those who were about to\nrun, for four at a time; when four had been pierced, they ran. Then\nIkinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya would pierce another four,\nand these ran. Now some of them could not run all the way. Some went\npart way and breathed out, \"Wh!\" and everybody laughed because such as\nthese could not run well. Then Ikinye-istum-kwamit\u0161e and\nHat\u0161inye-kunuya pierced the noses of four and with them of\nKasunyo-kurrauve,[151] so that five of them ran together. The other\nfour became exhausted after one circuit, but Kasunyo-kurrauve ran\naround four times with his mouth still shut. Only after the fourth\ncircuit, he said: \"Wh!\" Then Ikinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya\nsaid to him: \"You are the one who can run. Those who will dream of you\nwill be racers.\"\n\n [151] Kasunyo is the American gold-eye; kurrauve seems to refer\n to running.\n\n95. Yahalyetaka's nose pierced with difficulty.--Now all of the\nrunners had had their noses pierced, and Ikinye-istum-kwamit\u0161e and\nHat\u0161inye-kunuya said to them: \"Now we will throw you into the water.\"\nBut there was one left inside the ring, who sat crying because no hole\nhad been made in his nose. He wanted his nose pierced too, but it\ncould not be done, for it was too flat to perforate; therefore he\ncried. He said: \"If you do not pierce me, I shall not be able to go\nwith the others but must stay here.\" So he sat crying with his hands\ntogether, and all stood there about him. Some said: \"Well, why can we\nnot pierce his nose?\" But others said: \"It cannot be done. It is too\nflat, like my hand.\" \"Well, let us try it anyway,\" they said. Then\nIkinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya went to him and, by drawing\nout his nose, succeeded in piercing it. Then he was glad. He is\nYahalyetaka.\n\n96. Racers become water birds.--It was not all the birds who had had\ntheir noses pierced, but only those that live in the water.[152] There\nwere Scaup Duck,[153] Mallard, Wood-duck,[154] Mudhen; also\nHwat-hwata, T\u0161uyekepuyi, Sahmata, Minyesa'atalyke,[155] Movi\u03b8pa,[156]\nSakata\u03b8ere, Western Grebe,[157] and Minyesahat\u0161a.[158] They said: \"Now\nwe all have holes in our noses. Hereafter, people who dream of us will\nhave their noses pierced and will be able to go far without becoming\ntired or hungry. Some who dream of us will be chiefs: they will have\nornaments hanging from their noses and people will know them and say\n'That is a great man.'\" Then they ran a short distance and returned\nfour times; then they jumped into the river. \"Now we shall be water\nbirds,\" they said.\n\n [152] That is, dive, evidently.\n\n [153] Av'akwa\u03b8pine. The identification is not sure.\n\n [154] Or pintail? Hanemo. Cf. note 18.\n\n [155] Probably red-headed, since the name was misapplied to a\n specimen of a pileated woodpecker.\n\n [156] A bird similar to the king rail.\n\n [157] Halyek\u016bpa, to be distinguished from halyep\u016bka, the loon.\n\n [158] Said to be a land bird, the varied thrush; see\n minyesa'atalyka just above.\n\n97. Some others become valley birds.--Then Ikinye-istum-kwamit\u0161e and\nHat\u0161inye-kunuya said to the others: \"You know in what places you will\nlike to live, whether among the willows or the cottonwoods or\nelsewhere. This country will belong to you, and you will stay\nhere.\"[159]\n\n [159] They became land birds.\n\n\n_M. Mountain Birds Transformed at Rattlesnake's Playfield: 98-101_\n\n98. Rest led back to Miakwa'orve.--Now some of them had not yet turned\ninto birds. Then Ikinye-istum-kwamit\u0161e said: \"We will go back to\nMiakwa'orve: we want to do something more.\" Then he started with\nHat\u0161inye-kunuya and with those that were still people. When they came\nto Avi-kutaparve, they stood there. Then Ikinye-istum-kwamit\u0161e and\nHat\u0161inye-kunuya said: \"We have done what he wanted us to do: we have\nmade them birds. We have made it that those who will live in this\ncountry in the water and near the river will be here. And they know\nhow to marry: they will have children and so they will continue. You\nknow how: you saw Ampo\u1e6d-yama\u03b8am-kuvevare become married. Those who\nwill live here have learned from that. But some will marry a woman and\nfeel well, but later they will become sick. We will tell about that\nalso. There will be men who dream about that, and such men will know\nhow to cure venereal disease. We will not tell you that here, but we\nwill go where the darkness goes, and when we come to another place\nlike Miakwa'orve, we will tell you there. Rattlesnake's\nPlayground[160] is that place. We will make you birds there, mountain\nbirds, who will not be about here. And there will be some who will\ndream about us at that place.\"\n\n [160] Hayekwire-nye-mat\u0101re, a dry lake bed which the railroad\n crosses between Mojave station and Kramer. It is described as\n about fifteen miles east of Mojave, wide, level, entirely\n without vegetation, and surrounded by mountains.\n\n99. Thrasher and Mockingbird at Rattlesnake's Playground teach veneral\ncure.--Then they started; and near sunset they arrived at\nRattlesnake's Playground. Then Ikinye-istum-kwamit\u0161e and\nHat\u0161inye-kunuya said: \"When you have intercourse, you will think you\nfeel good. But some of you will be sick from that. Some women will\nhave a baby. When it is born, it will cause them great pain in the\nbelly. The pain will go back into them and will be a sickness in the\nbones.\" Then they hooked their middle fingers into the middle fingers\nof the people who were still with them and swung them to the left.\nThis they did to all of them, saying: \"You will understand.\" After\nthey had been swung, all sat looking at the ground, and appeared thin\nand sickly. Then the two talked to them again, and sang four songs.\nWhen they had sung the four songs, the flesh had returned to them and\nthey were healthy once more; and they all shouted and laughed.\n\n100. More songs for this.--The two said to them: \"You have seen us do\nthat: you all know it now. When someone dreams about us, let him tell\nwhat we have said. When they cure sickness, let them say what we have\nsaid, and the sick person will get well. Sometimes a man will like a\nwoman. She will sleep with him and soon he will be sick. Or she will\nlike him, and kiss him, their saliva will come on each other, they\nwill become sick, and have pains in the body. Then sing about us and\nyou will cure them.\" Then they sang again for them.[161]\n\n [161] Making the total number of songs used by the doctors of\n such sickness much greater than the four first mentioned. In\n addition, the narrator stated, Ikinye-istum-kwamit\u0161e and\n Hat\u0161inye-kunuya sang other songs, later learned by other people,\n to cure different kinds of sickness; but of that he himself did\n not dream.\n\n101. At Three Mountains, Thrasher, Mockingbird, and rest turn to\nmountain birds.--Now in the morning Ikinye-istum-kwamit\u0161e and\nHat\u0161inye-kunuya wanted them to try to fly; they wished them to learn\nflying. Four times they all rose into the air and settled again,\nIkinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya with the others. Then they\nflew off, northward to Three Mountains.[162] When they arrived there,\nthey were birds, and no longer knew where they came from. Then\nIkinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya said: \"Now we know nothing.\nNow we think no more, for we are birds. We are Thrasher and\nMockingbird. When you dream of us, and tell of us and of Three\nMountains, for a person that is sick, you will cure him. Say: 'I saw\nthem do that: I heard them say that.' Then the person will become\nwell. Tell them that we said so and so.\"\n\n [162] Avi-hamoka, described as being \"near Tehachapi.\"\n\n\n_N. Leftover Straggler Reaches the Sea: 102_\n\n102. Hakutatkole, left for Po\u0161oik sickness, goes south to sea and\nbecomes a bird.--Now when the others had all flown off to Three\nMountains, one of them, Hakutatkole, nevertheless had stayed at\nRattlesnake's Playground. He was sick with po\u0161oik[163] in his mouth.\nIkinye-istum-kwamit\u0161e and Hat\u0161inye-kunuya had said: \"We do not want\nthat kind of man with us,\" and had left him. So he went south, alone,\nuntil he reached Halyuilyve. Now at Konyokuvilyo and Ha'tana there was\nanother man, Himeikwe-halyepoma, who also taught, but about other\nthings. Hakutatkole, coming to where he lived, approached him with his\nhand over his mouth; but Himeikwe-halyepoma, coming to meet him,\npulled away his hand from his mouth, and said: \"Do not come here!\" and\npushed him away. So Hakutatkole went south to the sea,[164] and there\nhe, too, became a bird.\n\n [163] A minor skin disease, for which the Mohave do not employ\n doctors. They fear it as contagious, however, and others do not\n use the clothing or food dishes of the person afflicted.\n Hakutatkole is said to have received this sickness from\n swallowing sea fog: the bird is spotted inside the mouth.\n\n [164] Cf. his illness being from sea fog.\n\n\nTHE LISTS OF MANUFACTURED WORDS\n\nThe most concise analysis of the counts in paragraphs 44-47 of the\nstory is given by a comparative tabulation such as follows. With its\nsubjoined notes, this table probably is as explanatory of the\nprocesses followed in the distortions as is possible in the present\nlack of analytic understanding of the Mohave language.\n\n _First try_ _Second try_ _Third try_ _Final_\n 1. si-nt\u0161 si-_nye_ _ha_-TESA seto\n 2. _t\u0161eku_-va-_nt\u0161_ _mi_-va-_nye_ _ha_-KIVA havika\n 3. _t\u0161eka_-mu-_nt\u0161_ _mi_-ma-_nye_ _ha_-KOMA hamoka\n 4. _t\u0161eka_-pa-_nt\u0161_ _mi_-pa-_nye_ t\u0161im-KAPA t\u0161impapa\n 5. _t\u0161eka_-\u03b8ara _mi_-ra-_nye_ \u03b8a-PARA \u03b8arapa\n 6. *umo-_ta_ {_mi_-*yu-_\u0161_ TIN-_ye_ s\u012bnta\n {_mi_-*ka-_\u0161_\n 7. _ku_-*t\u0161ye-_ta_ _nya_-_va_-hak-_um_ _\u0161e_-KIVE v\u012bka\n 8. *koa-_t\u0161a_ _nya_-_va_-mok-_um_ KUM m\u016bka\n 9. *kwisan _nya_-_t\u0161u_-pai _a_-YAVE p\u0101ye\n 10. *noe {_nya_-_va_-*li _a_-PARE arrapa\n {_nya_-_va_-*lak\n\n_Underlined_: jingle increments.\n\nCAPITALS: metathesized parts.\n\n* Asterisks: stems or bases not found in any Yuman language (except\npossibly 6, *umo-, cf. Yuma xumxuk; 7, -*t\u0161ye-, cf. Yuma p\u0101x-ky\u00ea-k).\n\nRemaining syllables are those parts of normal Mohave count words which\nhave survived the playful mutilations. They are of course not the\netymological bases, except sometimes by accident.\n\n2, 3, 4 in actual Mohave appear also as havik, hamok, t\u0161impapk.\n\n * * * * *\n\nThe made-up directional names, paragraph 49, do not yield to analysis\nor relate to the standard forms.\n\n _Trial_ _Standard_\n _ha_-YE-_me_ matha-k\n _ha_-KYE-_me_ kavei-k\n _ha_-_yi_-_me_ inyohave-k\n _ha_-_yi_-KE anya-k\n\nThe trial names for tribes, paragraph 51, are built around the\naccented syllable of the normal Mohave form of the name. To this is\nprefixed _ham_-, followed by the vowel -_a_- or -_i_-. This prefix may\npossibly be taken from the Mohaves' name for themselves, Hamakhava or\nHamakhave. There is also a suffix -_vek_; which may or may not be\nsuggested by the final syllable of Hamakhave and T\u0161imuveve. These\ndevices yield a list that jingles with initial and final rhymes: but\nthe parts seem unetymological.\n\n _Trial name_ _Mohave name_\n _Ham_-_a_-PAI-_vek_ Walya-PAI (Hoalya-paya)\n Yava-PAI (Yava-paya)\n _Ham_-_i_-VE-_vek_ T\u0161imu-VE-ve\n _Ham_-_i_-T\u0160AN-_vek_ Kwi-T\u0160AN-(a)\n _Ham_-_i_-AI-_vek_ Kam-i-A(I) (Kamia)\n _Ham_-_a_-HA-_vek_ Ham-ak-HA-ve\n\n_Underlined_: jingle increments.\n\nCAPITALS: retained accented syllable of real name.\n\nThe concocted names of objects having to do with preparation of food\nseem not to be made by jingles or twistings, but to be descriptive\nritualistic circumlocutions somewhat like the long compound names of\nmyth personages. I cannot translate most of them; but there are a few\nindications. The large t\u0161uvave cook pot is called umas-te-hamoka\nbecause it rests on three (hamoka) supports in the fire. Katela, a\ndouble-pointed parching bowl, is spoken of as umas-eyavkwa-havik, the\nlast element meaning two. The frequent prefix umas- occurs in the\nnames of many myth personages; it seems to be a form of humar, child;\nwhy it is used here is obscure. Umas-ekyire seems to be a distortion\nof karri'i, the usual word for basket. T\u0161amat\u0161-ke-hut\u0161at\u0161 for t\u0161amat\u0161,\nfood, suggests Pa-hut\u0161at\u0161, another name for Mastamho, as in paragraphs\n73-75; also his name in the Goose myth (Handbook, p. 767). The name\nmay mean \"food person.\"\n\n\n\n\nAPPENDIX I: MOHAVE DIRECTIONAL CIRCUITS\n\n\nThese seven stories contain mentions of eight or nine directional\ncircuits, as per the list. Four of these circuits are sunwise; five,\nif a half-circuit be included, run counter-sunwise. Three begin with\nnorth; three with west; one with south; one with east; one with\nsouthwest. None of the circuits has color associations; such do occur\nin other tales, but they seem to be as variable as the directions and\nstarting points are variable here.\n\n KEY:\n A _Myth_\n B _Paragraph_\n C _Footnote_\n D _Direction_\n E _Begin_\n F _End_\n G _Reference_\n\n A B C D E F G\n Cane 81 71 Counter N E Dive to become beautiful\n (Ct. n. 72)\n Nyohaiva 34 65 Counter S W Create wand magically\n Raven 4 10 Sunwise W S Create gourd magically\n Raven 30 27 Counter E S Walk before transforming\n Deer 5 13 Counter W N Look about\n Deer 22 39 Sunwise W S 4 actual mountains cited\n Mastamho 37 58 Sunwise SW SE 4 kinds of seeds planted\n Mastamho 75 105 Counter N S _Half_ circuit, withdrawal\n Mastamho 85 127 Sunwise N W Dancers' lines face\n\nThere are also cases of the directions being named in opposite pairs\ninstead of in a circuit. Thus in Cane, I, 7b, 11b, 15, 17b, girls are\nobtained successively from W, E (as wives for the younger brother), N,\nS (for the older). The cages of the girls' birds are twisted,\nsuccessively, of red and white, red and blue, (unstated), and red and\nblue cloth. In Mastamho, paragraphs 49-50, the direction names are\ntaught in the order: N, S, W, E.\n\nIt is evident that the Mohave like the formalism of four times, of\ncardinal directions, and often of a circuit; but that, especially as\ncompared with Hopi, Zuni, and Navaho, they are untrammeled as to turn,\nstart, end, color, or other associations. This is evidently because\nthey wholly lack strict rituals such as these other southwestern\ntribes have developed so abundantly with manipulations, altars, cult\nobjects, schematized songs, fetishes, and priests.\n\n\n\n\nAPPENDIX II: MOHAVE NAMES RECURRING IN TWO OR MORE OF THE SEVEN TALES\n\n\n1. PLACE NAMES\n\n Aha-kwi-nyamasave, V:21, VII:9, 10.\n\n Aht\u0161ye-'aks\u0101mta (-'iks\u0101mta), I:39, III:4.\n\n Ama\u1e6d-kusaye (-yi), II:1, VII:36, 37.\n\n Aqw\u0101qa-h\u0101ve, II:9, III:15a, 32.\n\n Avi-hamoka, VI:A, VII:101.\n\n Avi-halykwa'ampa, (-hilykwampe), II:16, VII:39, 40.\n\n Avi-kutaparve (-kwu-), I:37, II:24, 26, V:14, VII:34, 35, 81, 82, 98.\n\n Avi-kwame, I:1a, 5, 24, 28, 77, 98, V:12, 13, 22, VII:4, 8, 12-18,\n 35, 40, 42, 80, 92.\n\n Avi-kwi-nyama\u03b8ave, V:11, VII:14.\n\n Avi-melyehw\u00eake, I:54, V:22, 26.\n\n Avi-mota, I:101, 102, VII:14.\n\n Avi-('i)t\u0161ierqe, II:26, V:12.\n\n Avi-veskwi, V:20, VII:16.\n\n Ha'avulypo, IV:1, V:1, VII:1, 4-6, 11, 74, 92.\n\n Hakut\u0161yepa, I:51, II:11, IV:15.\n\n Hot\u016brveve, I:44, III:9.\n\n Huk\u03b8ara-t\u0161-huerve, V:11, VII:15.\n\n I\u03b4o-kuva'\u012bre, I:39, 102, III:2, V:14.\n\n Kamahn\u016blya, I:42, III:5, V:17.\n\n Kwaparvete, II:15, VII:6 (probably different places).\n\n Miakwa'orve, III:1, IV:25, VII:34, 35, 78, 85, 91, 92, 98.\n\n Mukiampeve, I:104, VI:B.\n\n Qara'erve, I:39, 98, V:15.\n\n Selye'aya-'ita, I:56, II:11.\n\n Selye'aya-kumit\u0161e, I:40, 91, II:22, III:4, V:16.\n\n\n2. PERSONAGES, DEITIES\n\n Kway\u016b, Meteor, I:37, 74-83, 104, VI:B.\n\n Mastamho, V:1, VII:1-91.\n\n Matavilya, I:1a, IV:1, 3, V:1, VII:1-5, 8, 11, 20.\n\n \u03b8arra-veyo, \u03b8ara-veyo-ve, Coyote, VI:A, VII:2.\n\n\n3. ANIMALS\n\n Hanye, frog, shell-ornament, I:65, 85, VII:40, 41.\n\n Hotokoro, curve-billed thrasher, I:17b, IV:22, VII:81, 85-101.\n\n Huk\u03b8ara, coyote, V:9, VII:2.\n\n Masohwa\u1e6d, mythical (?) bird, I:86, IV:20.\n\n Mahwa, badger, I:51, VII:1.\n\n Nume, wildcat, I:42, V:17; nume-ta, jaguar, V:1, 22.\n\n Sakwa\u03b8a'\u0101lya, mockingbird (or magpie?), I:25, IV:23, VII:81, 85-101.\n\n \u03b8inyere, sparrowhawk, I:25, VII:87.\n\n \u03b8ono\u03b8akwe'atai, I:35, tono\u03b8aqwataye, V:6, yana\u03b8a-kwe-'ataye, III:4;\n an insect.\n\n\n4. KINSHIP\n\n Hav\u012bkwek, younger sibling, III:11, 15e, nav\u012bkwek, my sibling, twin,\n III:28, navik, my father's older brother, I:75, 77.\n\n\n5. INANIMATE\n\n Aksamta, a plant, I:82a, VII:37.\n\n Hapurui, apurui, jar, V:9, VII:76.\n\n Karri'i, basket, I:73, 75, VII:78.\n\n Kupo, carrying basket, twine-wound, VI:A, VII:41.\n\n\n\n\nTranscriber's Note\n\nVariations in hyphenation, accent usage and spelling are preserved as\nprinted, except where there was a very clear error:\n\n Page 6--T\u0161itsuvare amended to T\u0161it\u0161uvare--Then T\u0161it\u0161uvare said,\n \"Well, she is yours.\"\n\n Page 12--Taseky\u00ealke amended to Taseky\u00ealkye--Taseky\u00ealkye sat by\n him combing her hair with her fingers; ...\n\nMinor punctuation errors have been repaired.\n\nIn a few sentences there may be a missing word, due to either author\nor printer error. Alternatively, there may be no error at all, and the\nphrasing is simply that of the original narrator of the story. In all\ncases these are preserved as printed. The noted occurrences are as\nfollows:\n\n Page 16, para 90--The boy wanted them to kill somebody with.\n\n Page 17, para 92--His wife gave him to eat.\n\n Page 31, para 15d--... and they, though saying it, nevertheless\n gave her to eat; ...\n\n Page 31, para 15e--I would like to know how they will do.\n\n Page 53, para 4--How am I to?","title":"Seven Mohave Myths","tradition":"myth-cosmogony","translated_text":null,"word_count":65947}