Jicarilla Apache Texts

TRANSLATIONS.

1. The Emergence. 1

In the beginning, the people were coming up. Ile^ made a mountain that continued to increase in height. Then he caused reeds to stand verti¬ cally in the center. The people were gathered about the mountain, watch¬ ing. When the reeds were approaching the sky, four girls went up the mountain and twisted them. They went down and left them in this condi¬ tion. The people tried in vain to make the reeds grow. “Go up and see what has happened to them,” he told someone. This person, on ascending the mountain, found the reeds were twisted and that those who had done it had gone down. The messenger, when he came down, said, “ The reeds are twisted.”

Then four ladders were made and placed in position:^ one black, one blue, one yellow, and one variegated. Then whirlwind went to the world above and looked. When he came back he reported that there was much water there.'*

After a time, the one in charge, told Beaver to go and see how conditions were. When Beaver got to the upper world, he found the water receding and commenced piling dirt in front of it to retain it. When Beaver did not

1 This account is much abbreviated, Mooney’s version speaks of four mountains of the four colors; and explains that the girls were picking berries and flowers and that their mere presence caused the mountains to stop growing. He mentions, Polecat, Crow (Raven), in addition to Beaver and Badger as messengers sent. In each case peculiar markings re¬ sulted. Mooney, (a), p. 197.

Russell tells that the mountains grew during four nights; that the girls who caused them to stop growing became rabbits; that Badger and Turkey were the messengers; that the whirlwind dried up the water; and that one old woman remained behind from choice. Russell, (a), p. 254.

Compare also, Matthews, pp. 03-76; P'ranciscan Fathers, pp. 351-2.

2 The person who did this was Xastc'iniLgaiyin, White god of the oast, as.sisted by Xaste'inyaLkidn, Talking god of the south, Xastc'iniLtsoyin, Yellow god of the we.st, and Xastc'inidloyin, Laughing god of the north. This was the order in which they were mentioned. It is usual to associate Xastc inyaLkidn v, ith the cast. Cf. p. 26.5.

3 It was explainetl that two of the ladders were made of elkhoras with four horns on each side for rails and separate horns for the rounds, he other two ladders ^\ere of buffalo horn.

The continual reoccurrence of the number four, the objects or incidents being usually associated with the cardinal points and llicir appropriate colors is characteristic of the myths and ceremonies of the southern Athapascan.

< Black Wlilrlwind caused the water to dry up.

Anthropological Papers American Museum of Natural History. [Vol. VIII,

return, Badger was told to go after him and see what liad hai)j)ened. He found Beaver building a dam in front of the water. “When the people come up and the children are dying of thirst, they will drink this,” said Beaver in explanation of his conduct. Badger went into the mud (produc¬ ing certain markings^ The two went down and rei)orted that the land was already exposed.

The people prepared to ascend. The black ladder was placed in posi¬ tion and the people went up by means of it until it was worn out. The blue ladder was next put in j)lace. When it was worn out the yellow ladder was put up. By the time it was worn out nearly all the people had gone up. Last of all, the variegated ladder was placed in position. When the last of the people had gone up it, too, was worn out. There remained behind a feeble old woman and an old man. The people went away and left them sitting there. “Take us out,” one of them called after them. The people stopped and looked back at the couple but did not take them out. Then one of them said, “ You will come back here to nje.” ^

Then the people moved away towards the east along four parallel trails under four chiefs. Those who went by the first road had fighting. Those going along the second road were fortunate and came back without having had a fight. The people who had gone by the third road, having had a fight, returned. The fourth man came back without having had any trouble. The leadership of the chief of the first band was unfortunate, that of the second band fortunate, that of the third band unfortunate, and that of the fourth band fortunate. They moved back to their own country near Taos.

2. The Fir.st W.xr.

■ Hiiven divined to see whether people would die. First, he threw in the stick over which the skins are stretched in dressing. When this came to the top of the Avater he tried again by throwing the stone muller. It did not come to the surface and the people began to die.^

The people mo-ed away in four directions but they could not sleep.

• 'J'lu'se two are the rulers of the world of the dead which the ghosts reachixl through the i)lace of emergence. 'I'ln^y pass dowm easily but cannot return because the ladders are worn out. 'Phis jdace Is said to be situated somewhere many miles north of Taos and is reached by four trails, ('omi)are, Ru-sseli, (a), p. 25.'>.

The Navajo teil of the death of a hermaphrodite twin afterward seen sitting in the lower world who became the ruler of the ghosts. Matthews, p. 77 and note 50.

• Ku.s.sell has this incident as a variant, (a), p. 2.58. The Navajo account has Coyote in.st<-ad of Raven as the diviner, Xlatthews, p. 77. Compare also, AVissler and Duvall, p. 20; Dorsey and Kroeber, p. 17.

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The old couple of the lower world to whom they came back gave them four lice, two of which were placed in their hair, and two in their clothes. When they lay down they were all very sleepy. It was the biting of the lice that made them sleep. ^

Some of the people occupied the country near the head of the Arkansas liiver; others, were living along the Sangro de Cristo Range; and the remainder on the west side of the Rio Grande. There were two chiefs of those on the east side of the river named, Indayedittsitdn, and Indakadigaim. The first named chief made a corral and gave a feast to which he invited all the people. Indakadigaui, alone, of all the people, refused to attend. After lieing repeatedly called by name, he finally came, holding an arrow in place on his stretched bow, saying, “Why did you call my name?” “I did not call it for any particular purpose,” the other replied. “I thought you called it for some reason,” said the first, from whom the people were going away, because he was making motions as if to shoot. He shot an arrow to the feathers through Indayedittsitdn’s arm and then went home.

The wounded chief sent word to the one who had shot him asking him to come quickly and take the arrow out. When he refused, he sent to him again, saying, “Hurry, come and take the arrow out.” Neither this, nor a third message to the same effect, had any result. The fourth time he in¬ structed the messenger to say, “ Do not be afraid, come to me, and bring some medicine.” Then Indakadigann quickly took up his medicine bag, looked inside, and selected the required herb. When he came to the wounded man he found the arm badly swollen. “iMy grandchild, I did not intend to shoot you.” He then cut into the outside of the arm, took out the arrow, and applied the medicine. “The swelling will be gone in four days,” he told him. He was well in four days and became the grand¬ son of the chief who had shot him.

Having moved the camp to the east side of the river, Indakadigandn, brought together five hundred men and started away to fight with the enemy. He took along ten horses for his own use in battle. When they came to the enemy and were surrounded by them, the chief said, ‘A\ait until to-morrow and you will have some fun. Keep away from me.” The next morning, the chief said, “Now, we are ready.” There were many arrows ready for his use. He selected four men, who, remaining out of the battle, should carry home the report of the outcome.

“Who is chief?” asked one of the enemy. “I am the only chief,” replied Indakadigauln. “Who is your chief?” he asked of the enemy.

1 Russell, (a), p. 25.5.

19() .1 nthropologiad Papers American Museum of Xatural History. [Vol. VIII,

There were four chiefs of the enemy. Indakadigandn rode his horse towaril the enemy and commenced the fighting. A number of men were killed on l)oth sides. "When the chief’s horse was killed under him, he jumped on another and continued fighting. He continued to do this as his people decreased in numl)ers until five horses had been killed under him. When he had mounted the sixth horse and his people had all been killed the enemy pulled him to the ground and killed him with a knife.

The four men who had been selected for the purpose went back to their country and reported, “Our people are all dead.” When Indayedittsidn had received the message he cut off his hair saying, “My grandson has been killed, I will mourn for him properly.”

3. The Culture Heroes and Owl.^

Kubatc’istcine and Naiyenesgani were companions. W'hen they came to visit their grandmother, YoLgaiisdzan,^ they said to her, “Make us something to play with.” “Go and see your father,” she replied. When they came near the house of the sun, children put their heads out of the door and looked at them. When their mother was told who was coming, she said to her husband, “You always claim that you do nothing wrong and here are your children, coming to see you.” “Come in and sit back of the fire,” they were told when they arrived. “Why did you come to see me?” asked the sun. “We want something to play with,” they replied. He made the hoop and pole game and some arrows for them. “ You must not roll the hoop toward the north,” he told them.

Tliey went about playing with the hoop and poles. After some time, they rolled it to the north. Although they threw the poles after the hoop it rolled straight on, without falling, into the house of Owl and fell back of the fire. When Owl saw the two t)oys standing there, he said, “What sort of people luive come to see me? Hurry up and put them in the pot to cook.” Kubatc’istcine said, “I am stronger tlian he.” Owl’s wife

1 Mooiiiiy, (a), p, 201; c.iinpare alsj, Lowio, (a), p. 2S1.

2 There are many varyins version.s as to Hie oriKin of tlmso fiods or oullure heroes amoiiK the several .\i)ache tribes and the Navajo. Some insist tliat there is Init one person with two names. Tliose wlio liold that tliero are two tiersons say tliat water is the father of Knljatc'istcine and tliat tlie sun is the father of Naiyone-sgani. It is sometimes said that I.sdzanadlelio is the motlter of lioth. Others say tliat tlieir motlicrs arc sisters, or mother and daughter. In lu-arly ail ea.ses, regardless of the relationship a.ssumed. they both address the woman as grandmother.

These culture heroes In the details of their names, birth, and c.xploits, are Southwestern. I n only ti few particulars are they clearly coniu'cted with the twin brothers of northern mythol¬ ogy ' l.,owie, (an pp. 2.S0 -7 : Wissler and Duvall, pp. 40-.5.3.) Dr. I^owie has fully discussed the distribution of this and related mytlis, (b), iip. 97-148.

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chopped them up, put them in a pot, poured water over tliem, and put them by the fire to boil. Although the water wa.s boiling, they stood in the bottom of the pot, telling stories to each other. “Well, take them up for me,” said Owl, “ I want something to eat.” His wife poked a stick into the pot and one of the boys jumped out to one side. She put the stick in again and tire other one jumped out. Owl looked at them and said, “You are something bad, you are using supernatural power so that you may not die.”

The boys were still standing there. “ Hurry, put them in the ashes to roast for me,” Owl said. Naiyenesgani said, “I am stronger than he.” Then she separated the ashes, put them in the middle of the fire, and ar¬ ranged the fire on top of them. They sat there in the middle of the fire telling stories.^

“Hurry now, I want to eat,” he said, “take them out for me.” When she poked in the ashes for them, one of them jumped out. Then she poked again and the other jumped out. “Why did you come here practising magic?” Owl said, “Give them the hoop and pole,” he told someone. They were given to them. “Go right around the hill here,” Owl said. The two boys started off and came again to their father. “I told you not to roll it in that direction,” he said to them. They went back to their grandmother. “ See here, our father made us something nice to play with,” they said. They went around playing with it until sunset.

4. The Killing of the Monsters.

Naiyenesgani came where Elk had lieen killing people. He could not get near it although he tried to approach it from every side. Then another person came to him to be his partner. “iMy companion,” he said, “I will gnaw off the hair on his breast for you.” Having done this he returned, saying, “Now go to him.”

Naivenesgani went to him, made motions four times, and then shot him. He hid in one of the holes that his partner had made. The elk broke out the uppermost hole. Naiyenesgani went into the next hole. T.he elk broke that out also. He then went into another which Elk also broke out. He went into the bottom tunnel; just as Elk broke this out he fell down dead. The partner then came up to him and said, The breast will be mine.” Naiyenesgani skinned it and took the hide. He also chopped off

‘ The Kiowa-Apache, who have this myth, c.xplain that one being, the son of the water was able to protect himself in the pot, anti theotlier could not be hurt by fire The Kiowa- Apache names are different.

IDS

Anihropological Papers American Museum of Natural II islory. [Vol.

one of the horns. He filled two of the blood vessels with blood and spread out the hide in the sun until it was dry.^

He started away toward the eajtle.^ When he came to him he wrapped the elk hide about himself and went out into an open place. The eagle, when he swooped down, attempted to drive his talons into him but could not penetrate the hide. He flew up without getting hold of him. He came to him again but failed to get his talons in. He flew up again. He came back and having failed, flew away again. Then he came back and drove in his talons. He flew away to his home with the man. He brought him to his young. When they bent their heads down over him he said, “Sst.” “Father, when we put our heads down to it, it says ‘sst,’” one of them said. “Do not mind it; go ahead and eat. It is the air coming out of the wound that makes that noise.” Then the blood flowed through the o{)ening. The old eagle flew away.

Xaiyenesgani came up to them holding the horn in his hand. “When your father comes home, on what rock does he sit?” he asked. “He sits on yonder point of rock,” one of them told him. Xfaiyenesgani sat there with eagle’s children until the father came again bringing with him a pretty dead girl which he threw down. Making motions four times, Xhiiyenesgani struck him and he fell into the canyon. He heartl him burst as he struck. “When your mother comes back, where does she sit?” he asked. “She sits here,” one of them said. The mother came back. X'aiyenesgani making motions four times, struck her, throwing her into the canyon. Then he said to the young eagles, “ You will be just as large as you are now. Peoj)le will like your feathers.” “Those who take them will have their muscles draw up.” “\ou shall not talk,” he said. Then they ceased talking.

In the distance, his grandmother (bat) was coming into the open from the timber. She walked along carrying a basket. Then he shouted to her, “(Jrandmother, take me down,” but .she did not hear. He shouted to her again and then she heard. Then his grandmother came near him. “I shouted to you, ‘take me down, grandmother,’” he said “Come up to me and take me down,” he told her. Then she climl)ed np to him, carrying her basket. “Grandmother, this carrying rope on your basket is very small.” “\Miy, grandson, I carry very heavy things with this. Mil it with stones and see if it breaks.” When he had filled it she jumped with it. riien she took the stones out again and he got in. “Shut your

' ^looar.v Kivt!.s Uii.s Incident with greater detail, (a), p. 204. The one who a.s.si.sted was (io|)her. who made four tunnels one above the other in which Xaiyenesgani hid in succession. In Itussell's version Idzard plays a part, (a), p. 2.")0.

The .Xavajo call the moiLster Teelgct, Matthews, 1. c., p. 117.

» Mooney’s account is similar, (a), pp. 20.-)-S, as is also that of Itussell, (a), pp. 257-8. The Navajo also liave tliis story, Matthews, pp. 119-121.

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Goddard, Apache Tej:tti.

eyes, grandson.” She started to go down witli him. “ Ho not open your eyes, grandson,’ she cautioned him, “tlie rock is sheer. We are falling, grandson, do not open your eyes. We are down.” When they were at the foot of the clill, Naiyenesgan; said, “ (Irandmother, I have killed some¬ thing, let us go to it.” When they came there he said, “Now, grandmother, I will give you some good property. Put down your basket here.” He then filled it with feathers. “Now, you may carry it away but do not go along the hillside, go along the top of the hills,” he told her. She carried it away along the hillside, and the birds came and took away the feathers. She came hack to him and he filled her basket again. “ Do not carry the basket on the hillside,” he told her. Again, she carried it along the side of the hill and the birds came and took away all the feathers. She came back to him again and he filled the basket for her. “‘Do not carry it along the sloping places,’ I told you,” he said. Then they took the feathers away from her. When she came back to him this time he said, “You do not want to possess this good property which I have been giving you. For that reason your feathers will be poor. You will live in the clefts of the rocks and will use bark for your house. Your garments will be poor. You do not want things that are good. You will not have a shirt.”

He went again where there was something bad. When he came among the people there they said to him, “If you have supernatural power, take out our people from the marsh where they have sunk.” ^ “Aery well,” he said, “ I will take them out for you.” When he came to the place he stood first at the east, then at the south, then at the west, and finally at the north. Then the water disappeared of itself and he went to the entrance and went in. “I have come for the people you have taken away,” he said, “bring them to me. Do not bring me just one.” “There are no people,” replied the monster. “Just bring them to me, do not talk.” Then he brought them to him. “Just one sits there,” he said. “I did not come for one,” he told him. Then he sent one out to him. “Are there many peo])le where you are staying?” he asked. “There are many people there,” he said. “ Bring them all out,” Naiyenesgani called. The people all began to crowd outsitle. Then they went up to the surface of the ground. “You may just stay in the marsh,” he said to the monster. When all the people had come out he spoke to him (the monster), “\ou must not do it any time. Just soft mud does not talk. It must not speak words. Then he went ont away from him and came where the people were.

“Four of you take charge of your people,” he said. “Do not go close in among the houses.” Then four of them came there. Now pick out

' Mooney has a similar account, (a), p. 20.'t. The other .\pache and the Navajo seem not to liave such a monster.

Anthropological Papers American Museum of Natural History. [Vol. VIII,

your own people and go home with tliein,” he told them. “Now you pick your i)eople,” he said to another. Then that one picked out his people. Then he went to another place, “You pick out your people,” he told the third.” That one selected his relatives. Then he called to another in the same manner and he picked out his folks. Then they were all satisfied.

Naiyenesgani was sitting there. “I just speak to you,” he said, “select for me four pretty girls. I wish to go with them.” Then he went away with them toward the west. At Kagodjae he left one; at Tsosbai, another; and at Hecdelkai, the third. With the other one he went to the west where they remain forever.

5. Naiyknesg.\ni Rescues the T.-vos Ixdi.\ns.

Naiyenesgani went among the Pueblo Indians. While there he stole and concealed their corn. When they came to him, they said, “Apache go outside.” Naiyenesgani made a motion over the corn with his hand, and it became snakes. Then they were friendly to him. He put his hand over the i)lace again and there were piles of corn as before. Again, they said, “Aj)ache go outside.” He made passes before the piles of corn and they turned into snakes which moved about. Again, they became friendly with him. He moved his hand over the place and the corn lay in rows again. “Go outside Apache,” they said again. He moved his hand over the corn. The rows changed into snakes having wings. “Shut the door,” he said. They commenced throwing the corn away. They shut the door. They came to Naiyenesgani who passed his hands over the place again and the corn lay in rows.

‘Won certainly are a medicineman,” they said. “ Over here is a sinking place where our pt'ople have been taken into the ground away from us.”

“^ery well,” said Naiyenesgani, and began taking off his clothes. He took off his moccasins, his leggings, his shirt, and his hat and said to them, “f’over them all with turcpioise for me.” They put down a few pieces for him. “('over them entirely,” he said, speaking as a chief. Tlien they covered a little more of his clothing. He spoke again saying, “Cover them completely.” Then they completely covered his clothing and gave the turquoise to him. His moccasins, leggings, hat, shirt, and all were com¬ pletely e()V('red, as he hatl asked of them.

He then went to the sinking place. He made a black hoop, a blue one, a yellow oiu', and one ot mixed colors. He came to the place where there was much water standing. In this lake there lived a monster which sucked in the Pueblo i)eoi)le. Standing at the east, he made four motions with

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the black hoop, and then threw it in. The water opened out at the center of the lake. He then stood at the south and making motions four times threw in the blue hoop. The water receded from the center. He stood at the west, made motions four times with the yellow hoop, and threw it in. The water moA'ed still further from the center. Finally, he stood at the north with the hoop of mixed colors. He made motions four times and threw it in. The water came together and vanished.

In the center of the place where the water had stood, the top of a ladder was sticking up. When Naiyenesgani started to go there a crane which was on guard was about to give warning. He gave him a red stone for a present and the crane did not make a noise. When Naiyenesgani came near him, YeLagoLtsode, the monster, held him by the sole of his foot. He kicked and the monster fell. When he went in, he saw an old man and an old woman lying there, human beings. “I have come to visit you. I do not see any of the people,” he said. “I am going to Inirn you up.” Then Naiyenesgani took the firedrill and twirled it until the place was full of smoke. “Now, go out,” he said to the captives. From each of four doors two people passed out. “There are no other people,” said the monster. “Arc these all?” he asked. “ There are innumerable people,” one replied. “All of you go out,” he told the people, and again lie filled the place with smoke. “Hurry go out with it,” he told them. Wore people came out. “Are these all?” he asked again. Those wlio had come out said, “There are still people there.” Then he filled the place with smoke again by means of the firedrill. “Go out with it,” he said. “All of you go out.” He asked again if there were no .more inside. They had all come out. Then he sent the old man and old woman into the water. The Pueblo Indians followed him about. He sent them to their homes and they went off one by one.

6. The Monster Fish.^

A monster fish vdfich lived in a lake swallowed anyone coming near it. Naiyenesgani came tlicre and was swallowed by the fish which swam to the center of the lake and lay in deep water Naiyenesgani, sitting inside of the fish, began singing ceremonial songs, that tlie fisli might move to the shore of the lake. When he had finished his songs, he cut off the heart of the fish which raced with him toward the shore, tlirowing tlie smaller fish and water far away. It fell with him at tlie shore of the lake. Naiyen-

1 This exploit of Xaij'enesKii^ii seeins not to i)e know'n to the other Soutliorn Atha¬ pascan tribes who consider fish and water animals tal>oo. Aloonej s account tells of a fish leaving the water and flying to secure its prey, (a), p. 201).

Anthropological Papers American Museum of Xatural History. [\ ol. Mil,

es^ani, with his obsidian knife, cut openings in the neck of the fisli through whicli he went out, carrying the heart in liis hand. He gave it to the sun, saying, “Here, carry this where lie cannot get it again.” That is why a fish has a series of openings on the sides of its neck. lie went home to his grandmother, YoLgaiisdzan. The firedrill had blazed up and then died down again.’-

7. The Mon.ster Fish (Second \’ersion).

Naiyenesgani came to the monster fish who swallowed him. As it lay in deep water, Naiyenesgani, sat inside of him, playing. After a short time, he cut off the heart of the monster which thereupon swam with him to the shore. Naiyenesgani cutting slits in the sides of its neck, went out through the opening, taking the heai’t with him. The fish was thus without a heart. When he came to his grandmother he said to her, “ I will give you this heart of the largest evil thing.” That is the heart of the fish which is held inside of the moon. His grandmother was glad because he lirought it to her and said, “ I will carry it whenever the moon comes up. They will laugh,” she said, “ I wall carry it among the people, and they will con¬ tinually look at it as the moon rises. I will carry the heart of the fish inside of the moon.” In this manner it became the property of his grandmother.-

8. N.\iyenesgani Removes Certain D.vngers.

At that time a trail passed between a cliff and a stream. TsedagediLisdihi, a monster, sat by this trail. His home was in the large stream flowing by. When anyone passed along the trail in front of him, he kicked him into the water where the children of the monster ate the 'ictim and only his red bones floated to the surface. The people pas.sed along there and TsedagediLlsdihi kicked them down.

Then Naiyenesgani came there and asked, “Where does the trail go through?” “There,” he told him. He came there and made motions as if to jia.ss through. The monster, kicking, missed him. “Where does the trail pass?” he asked. “There,” he told him. He came there and made motions as if to pa,ss. The monster, kicking, missed him. “Where

• 'I'hLs wiLs a sign for the grandmother of ttic danger or safely of Naiyenesgani. Cf. Mattliews, pp. 117, 122.

• 'i’iiis is one of the cieare^it identifleations of Yongaiisdzan. with the moon. Certain songs of tile Mescalero mention her under the names, Esdzannadit?lii, or L’ena'ai (moon) as best suits tlie artistic requirement.

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• 2U3

does the trail pass?” he asked. “There,” he told him. He made motions as if to pass again. The monster missed when he kicked at him. Then Xaiyenesgani kicked him into the water. When his children had finished eating him they said, “It was our father’s meat.” His bones, very red, floated to the top. Naiyenesgani came there and sent the young ones out.^ Then he was about to lie with his wife. He pounded some sumac sticks and twisted them together. Having them in his hand he went with her and when she lay down for him, he inserted the sticks first. Her vulvae were provided with teeth by means of which she killed men. She cut these sticks with her teeth and he destroyed them. After that she had no such teeth. Before that, cutting the men with her teeth, she had killed them.^ Then the reeds needed for arrow's stood at the junction of twm canyons. When anyone came there for arrow’s the rocks closed on him and killed him. Notwithstanding the danger, people continued coming for arrows and were killed. Naiyenesgani came there, made as if to pass four times, and then W'ent to the reefls and broke some of them olf. The rocks did not come together. He carried the reeds out and distributed them so that everybody had arrows. He did that.^

9. The Killing of the Bear."*

When some children were playing one of them said, “ I w'ill be a bear.” He made a pile of dirt w'hich the other children carried away in their hands until it was all gone. In their absence, he made claw's for himself of hide fleshers and muscles of the larger hide dresser. With these, he dug a deep hole into which he w'ent so far that he could not be seen. When he came out, he w’as covered w’ith hair to his elbow's and knees. He went in again and came out with hair to his shoulders and hips. When he came out the third time, his body was nearly covered, and the fourth time completely covered w'ith hair.

He W'ent among the people, running in and out, and killing the children. He W'ent oft' to the Navajo country and hid his heart near some oak trees

1 Matthews gives a similar incident, not associated with a stream, p. 122. It has been recorded from the San Carlos Apache.

2 A very widespread conception. See Lowie, (a), p. 237; Dorsey, (c), i). 35.

• Usually this danger of approaching rocks is pa.ssed on the journey to the sim. Mat¬ thews, p. 109.

< The story given by RusseU. (a), p. 262. agrees very well except that Fox (Coyote) is the hero; but the bears referred to by Clooney (a, p. 208) seem not the same in any partic¬ ular. Matthews has the incident of the gradual transformation of a girl into a bear and that of the detached vitals but not in connection witli Xaiyenesgani, jjp. 99—101. Naiyenesgani does kill the bear that pursues one of the monsters, but the account is abbreviated, p. 124. The same motiv'e with different details appears in Gros Ventre, Kroeber, (a), p. 105.

A nlhropoUxjical Papers A mcrican M useiirn of Natural U islonj. [Vol. VIII,

at a place called, “ open-inoxith-bear”. He then came back and again began to kill the ixeople. Although they shot arrows at him, they could not hurt him.

Naiyenesgani went to the Navajo country carrying his war club. The bear, seeing the danger, started to run to the place where his heart lay. Naiyenesgani ran after him and came to the heart first. As he came near it he heard the oak leaves lying over it, making a noise like “ca a ca a”. It was the beating of the heart that made them move. Naiyenesgani, making motions four times, struck the heart, and the bear, running close behind, fell dead.

10. The Tr.weling Rock.

A large number of the people started awaj", camping. They discovered the enemy who came together in large numbers on the plains and sur¬ rounded them. They made a barricade of their goods and commenced to fight. The enemy came straight at them. When they were near, they fought with knives. The women fought too, drawing the bows this way with their feet Putting the bow over one foot, the woman drew the string with both hands and shot at the enemy. Nearly all were killed. i\Iany of the enemy also were killed. A few of the Jicarilla escaped and rc'turncd to their own country. Another generation grew up from these. When they were again numerous, they started away to camp in the plains. Again, the enemy discovered them and came together. They fought with them again until only a small band was left. Many of the enemy were also kilh'd. Those who escaped came again to their own country. Another generation grew up and there were many men again.

The stone which rolls around came among them and killed many of the people. It went among those who were camping over on the plain and killed many of them. It came among the people who were living on the east side of the Rio Clrande. Naiyenesgani tried to head it oil but he could not get around it to shoot. When it was nea:rly on the people he got in front of it. It passed right through them. Again he got in front of it and oiK'e more it came among the people. When he got in front of it this time he shot it, hitting it in the backbone. It still lies over by Picuris with its mouth open. It is a blue stone that has a white stripe across its breast. They cut olV this white material which shows on the surface. \N hen one gets son' from wearing the medicine string about his body, he puts some of this on and he gets well. If one gets shot with an arrow he gets well at once by the aid of this. The Picuris and other Pueblo Indians scrape- this oil and use it for their medicine also.

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Goddard, Apache Texts.

11. The Origin of Sheep and Cattle.

Naiyenesgani went around looking in vain for monsters. When he failed to find any he started off in this direction, toward the Mescalero country. He climbed to the top of White Mountain and looked about in all the different directions in vain. There were no monsters. Then he threw away his staff. “You will get your living by means of this,” he said, and right where he threw it, it became a yucca.

Then he washed from his hands the pollution from the killing of the monsters and threw it in different directions. “With this you will live,” he said, referring to the Mexicans. That is why sheep and cattle have a bad odor. The dirt he washed from his hands became cattle and sheep. All the monsters were gone. The iMescalero live upon the staff which he threw away, the Mexicans live upon the cattle and the sheep. That is why Mexicans have many sheep and cattle. lie spoke to them this way.

12. Naiyenesgani takes his Le.we.

Naiyenesgani, when he was about to go awaj', came here to the center where the heart of the world lies. When he had brought the people to¬ gether he asked them concerning that by which people should live. Stand¬ ing there at the center of the world, with his black flint armor blowing out from him in the four directions, he said, “Now try your supernatural power on me.” Then the men who knew magic tried their powers but the bad missiles fell all about him. When he blew his breath towards them they fell. “You see you can do nothing with them. People will not live by means of such things as these,” he said.

Then he put the bear in charge of all the insects and of all kinds of fruit. He gave marten (?) the care of the yuccas, chokecherries, and corn. He placed one of the small squirrels in control of blackberries, strawberries, and small fruits. Grasshopper was given grain. He assigned the amole to black tail deer. “ These are the things by means of which people will live,” he said.

“The heart of the world lies here. Wherever you may wander you will come back to this place,” he told them. “I am going away now to my grandmother. I have already rid the world of monsters for you. In the future, when the people have become few, I will come back to you that we may all die together. I made this world as it lies here (juite strong for you. For that reason you shall live here on this workl.”

He made this river, the Rio Grande, its backbone. He made a mountain

Anlhropoloyical Papers .-1 merican Museum of Sutural II islory. [Vol. Mil,

ridge for its neck and Pike’s Peak for its head. He made the Sangro de Christo Range one of its legs and the mountains on the west side of the river the other leg. White Flint Mountain is one of its nipples, and Rock Bell Mountain the other. He made the world very strong. ^

“You shall live right here,” he told them. “If they take you away from this place, to another, where the surroundings are not your own, you will perish.” ^

We are dying off because the Americans have taken us to a place not our own and have forced us to live by means not ours. They have taken us away from the world which our father made for us to live in and we are dying in consequence. Some of the Indians who are intelligent do not like it. We are dying every summer. AYhen we were living in our own country the people did not die as they do now.

Having talked to them in this manner he went away to his grandmother.*

13. Naiyenesgani takes his Leave (Second Version).

Naiyenesgani came to the rock that was rolling over people. It rolled away from him and he could not overtake it to kill it. After trying for some time to pass it, he succeeded in getting ahead of it and shooting it. Before he killed it he said, “What shall I do with you who swallow people?” Killing it, he said, “This is what I do with bad people, I kill them.” He did not go up to it nor did he cut it.^

“ Now I will go and look for other bad things,” Naiyenesgani said. “ Wait for me, my friend.” Then four of them started aw'ay toward the east. They climbed one of the sacred mountains and looked around without find¬ ing anything. After that, they came to Balgai, another mountain, which they climbed. When they had looked about without finding anything, Naiyenesgani said, “ There are no bad things. Now, we will go back. He

• NaiyenosK'ani made the world of the body of Y^OLgaiisdzan. his grandmother, and it is I)robaI)ly ttio cliief object of worsliip among the .licarilla. This information was suppressed by the informant but supplied later by Edward Ladd who is an excellent authority.

» This adciition to the myths, of material pertinent to modern conditions, is evidence of the vitality and freedom of religion among the .licarilla. The same \dews in nearly the same form were given by two other old men. They hold that there is a definite cause for the evils which have come upon the tribe. They have been removed from that portion of the eartti where the sacred rivers and mountains, filled with supernatural power for their help, were situated. There is no remedy, for it is a fate foretold long ago. Yongaiisdzan and her grandson, while powerless are not unsympathetic; they will return to share the fate of extinction.

’ 'I’ho Navajo locate the present homo of Estsanatlehi in the western ocean, but Naiyenesgani and his brother live at the mouth of the San .Juan, Matthews, pp. 133-134.

' M(K)ney, (a), p. 208. Matthews has an incident ditfering in several particulars, p. 125.

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threw all the yucca stalks back of him, saying, “People will live on you right here.” ^ The name of this mountain will be Balgai.” Then they started back and taking only four steps, they reached Taos.

“Do you like it?” he asked the people. “I have killed for you all the monsters which were in the world. That is why my name is, ‘Monstershe-kills’. Are you all pleased?” “Yes,” they replied. “I made these things which are on the earth so that you may like them. I have made everything that you will eat; the berries, amole fruit, and plums. Are you satisfied? I made all these for you when you were poor and had nothing. Are you pleased with all these fruits I have made for you.” “They are very good, my grandson,” she said. “You will eat them every summer. I do not wish that you shall live on these things all the time because I am not going to talk about them for you alw'ays.”

14. The Winning of Daylight.^

Long ago they all gathered to play the moccasin game.^ When they arranged the wagers, daylight w'as staked against darkness as a perpetual future condition. Day was about to break. Roadrunner with his red spot did not miss the moccasin once. Crane also guessed right every time. Roadrunner and Crane both rulibcd their cheeks with fire.

Owl took the ball from the moccasin. “ It will not be day,” he sang, “who, wo.” Roadrunner took the ball again. “Daylight is good,” he sang, “the east is whitening.” While they w'ere intent on the game, day broke and they started to run to the mountains. All those who were struck by the sun’s rays became red. Roadrunner had rubbed his cheeks with fire and that is why they are so red. Crane also burned his cheeks by rubbing them with fire and they are red in consequence. Those were beaten who sang, “There will be no daylight.” That is why they go around at night. Those that go around in the daytime won.

1 This refers to the food of the Mescalero as explained in the preceding myth.

2 According to Mooney’s account this event took piace in the lower world before the emergence, (a), p. 198. This myth is known to the Navajo (Franciscan Fathers, p. 485) and to the other Apache.

» A game in which the players form two parties one of which liides a ball in one of the moccasins standing in a row and the other guesses wliich moccasin contains it.

Anthropological Papers A7nerican Museum of Natural History. [Vol.

15. Coyote Secures Fire.^

Fireflies had their camp where high rocks stood around it in a circle and there was no trail leading dowm to it. They were the only people who had fire. They were playing the hoop and pole game with Otters. In vain Coj'ote walked around the rocks seeking a place to go down. He went where some children w’ere playing beyond a hill and asked them where the trail was that lead down. They would not tell him. Having gathered some red berries and having made two strings of beads from them, he came again to the children. “Now tell me where the trail is,” he said as he gave them the beads. “ Right by the edge of the rocks stands a cedar tree,” they told him, “ one takes hold of it and it bends with him to the ground. If one says to it, ‘Bend down to me’ it will bend down and you may go out with it.” Coyote pulled off some cedar bark and made a bundle of it to serve as a torch.

He went over wdiere they were playing the hoop and pole game. They were betting their hides and when one was beaten his hide was pulled off and he jumped into the river and came out again dressed as he was before. Coyote wanted to bet his hide. “No,” the other players told him, “your skin sticks too tightly to your nose, you might cry badly about it.” He played, however, and lost, and when they were stripping off his skin it stuck to his nose and he cried. He jumped into the river but came out as he went in, red and without a skin. Then the others caught him and pushed him into a badger’s hole. He came out with a coat of short fur. He washed to bet again but the others would not permit him saying, “ You cry so about it that every one is ashamed.” ^

When it was nearly night Fireflies built a fire In the center of their camp preparatory to a dance. When the people were all standing about after the dance began. Coyote tied the cedar bark he had prepared to his tail, and dancing about, tried to get his tail in the fire. “Coyote, your tail is on fire,” they called to him. “I am wmrking magic wdth it; it will not burn,” he replied. His tail blazed up, and he jumped over the heads of the spectators and ran to the place wdiere the trail led up. Fireflies ran after him. “Come liend down to me,” he called to the cedar. When it

• Rassell obtainpcl this story witli additional details. Tiis hero in his account should be Coyote instead of Fox, an error protiably due to tlie interpreter. Tho birds with whom he was llyinK, if named tetl, (dec) were cranes instead of geese, (a), p. 2G1. While this form of tile story seems to bo peculiar to tlie Soutliwost. a similar origin for fire is found in many other localitii’s. Teit, (a), jip. .50-57; Goddard, p. 195; Lowie, (a), p. 241; Kroeber. (c). pp. 252-200.

’ Matthews lias this incident in another connection, p. 97.

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came down to him he went up, tossing up his tail as he topped the rock. He ran off, throwing his tail from side to side. Those running after him tried to put the fire out. Coyote ran on, whipping the trees with his tail, still pursued, until he came to tue border of the sky. When he had run almost entirely around the world with the fire he was tired and crawled into a hole.

The whole world was afire and burning. It was burned black every¬ where. That is why you can make a fire with a drill from all kinds of trees. Here at the east some trees were left unburned. They arc like stone and will not burn if they are put in the fire. Petrified wood was the only thing of all that was on the world that was not burned.

16. Coyote Secures Fire. (Second Version.)

Coyote came where there were three children. “Show me where the trail goes up,” he said. “I will give you these beads if you will show me the trail.” Then he gave them the beads. They showed him a pinon tree by means of which the people went up and down. He went flown by the aid of the pinon tree by means of which the people went up and down. He looked for some white clay with which, when he found it, lie whitened his face, making zigzag lines.

He came where they were dancing and mingled with them. “ Coyote, your tail is burning,” one of them said to him. “ I have supernatural power for that. It won’t burn,” he replied. He went among them again, poking the fire with his tail until it took fire, when he jumped over them and ran away wdth it. “Coyote does not know the trail up the wall,” they said. He ran away wdth the fire and they all ran after him.

When Coyote was tired out, he gave the fire to Duck who ran with it. When Duck was tired he gave it to Dove. Dove ran with it until he was tired and gave it to Kingfisher who ran with it. “ Fire came from me,” he said. Kingfisher flew entirely around the border of the sky with the fire.

“ Fire came from me. All the people secured their fire from me.” The people ate with it and their food became sweet. The people all over the world were pleased. Something good happened.

17. The Swallowing Monster.

At another time tlie people were camping near a spring, hunting deer. When one of the girls went to the spring for water she found a dead fleer lying there. She ran back and tohl the fithers what she had found and

Anthropological Papers American ^f useum of Natural H istory. [Vol. ^’II I,

some one went out and Ijrought in the deer. This liappened four times; the girl found a dead deer as she was going for water and it was brought in and eaten. ^

After dark someone looked out through a hole in the tipi and saw the monster. They built a big fire on that aeeount for it was very dark. They told the fire poker, ‘'You must cry like a little baby.” “You,” they told the i)ole over which hides are dressed, “must shout like a boy.” “You must laugh like a girl,” they told the muller. “When he runs after us, you must shout like a grown person,” they told the pestle.

While it was still very dark they ran off. The monster, after hunting for them in vain at the camp site, ran after them. The fire poker cried like a baby and the monster ran back. The crying ceased and he ran after them again. He heard a boy shouting at the old camp and returned. Not finding anyone, he ran after them again. Back at the camp a girl was laughing. Having looked for her in vain he ran after them again. A man was shouting at the old camp. The monster ran back and searched for him in vain. He then swallowed the fire poker, the tanning pole, the muller, and the pestle. He ran after them again but by this time they were far away. He overtook them and sw'allowed all of them but the little girl. She came to Spider, who was chopping a tree near his home, and he hid her under the knot of his hair braid. When the monster came there he said, “Where did you put the girl?” “I did not see anyone,” he replied. “Her tracks are here,” the monster replied. “Nobody came to me,” old man Spider said. “I am going to swallow you,” said the monster. Then Spider was angry. He tore the monster to pieces and took the girl home with him.^

Spider’s wife was jealous of the girl. A tree stood by the shore of a lake. Spider’s wife made a swing by fastening a poor rope to a limb of the tree. She induced the girl to swing on it. When she swung the second time the rope broke and she fell into the water and became a frog.^

18. The Man Who Helped the Eagles.^

An Apache was very poor and went about among the Pueblo Indians l)icking up the food they threw away. That was all he had to eat.

‘ It was explained that the deer were left there that the people might get fat and be in good condition for eating.

’ The Kiowa-Apache tell that Tliunder killed the monster with a thunderbolt which explains the manner of killing mentioned here.

“ This swing incident is found among the Assiniboine, Lowle, (c), p. 157.

• Lnder the title. The Great Shell of Klntyel, Matthews gives this story in a different locality and with additional details. It is the myth explaining the origin of the Head Chant, pp. I!).) 208. The San Carlos have a ceremony for babies of which this is the myth. Accord¬ ing to I* *,(l\vard Latid, tills man was Naiyent.sgani.

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Over by the river there was an eagle nest on top of a sheer cliff. The Pueblo Indians treated the Apache well giving him plenty of food. He went with them to the eagle’s nest. They tied a rope to him and lowered him down where the tw'o little eagles were sitting. He took off the rope and stayed there with the eagles. Those above pulled up the rope just by itself. In vain, they let down the rope to him. He remained with the eagles. The others left him and w'ent away. They came back again and let down the rope in vain. Again they left him.

He was very thirsty. He heard someone laugh here below. He jumped up to him. The person said to him, “You have been taking care of the children. Drink this,” and gave him a piece of ice about so large (fore¬ finger). “This will not be enough to satisfy me,” he thought. He drank it and was satisfied. He lay down beside the little eagles.

The father of the eagles came home. “ DagonadeL, you are staying with my children. I thank you,” he said. Then he opened the house and they went in. (His house was behind the solid rock.) He gave him some food in a very small clay dish. “That is not enough for me,” he thought. The man took off his coat and hung it on the wall. Then he was like any other man. He gave his coat to the man. “Run around wdth my chil¬ dren for me,” he said. He flew across to a stone standing on the other side and back again. He fiew' way off anfl came back. He was strong. The man who lived there called and from the center of the sky a large number of them came down. Some of them wished to carry him on their interwoven wings while some of them wished him to fly and others did not want him to. They put wings on him that were stretched out long and started out with him, up into the sky. The eagles flew under him carrying him up. When he was near the sky hole he began to fall he was so tired. The others got under him carrying him up. Then Panther let down his tail through the sky hole. The man seized it and he was pulled up. Panther had his home there.

They had enemies there with whom they fought. The hornets were their enemies. Some of them were black, some of them were yellow. The yellow ones had yellow houses, the black ones had black houses. Panther had much buckskin from which he made him shirts of many thicknesses. There were holes just for the eyes. The man went with the eagles to find the enemy. They camped close by them. He was carrying a quirt in his hand. Early the ne.\t morning when they went after wood they met the enemy and began to fight with them. The hornets w'ere killing them. The man put on the shirt Panther had made for him and began whipping around with the quirt. He strung the bodies of those he had killed on a stick. He had two sticks of them. The eagles came back to their home. One of

Anthropological Papers American Museum of A'atural Hislory. [Vol. VIII,

thein said, ** Daf^onadci- was killed first of all.” Panther said, grandchild is very brave. Watch for the men he has killed.” When he came back there from fighting the enemy, they commenced dancing around in a circle. Meadowlark danced around sunwise. “You had better go down, you say bad words against the people,” they told him.

19. The Be.\r-M.\x.

They were living on the other side of the Rio Grande near a mountain called Nahianye where they were raising a crop. A bear was killing them one by one. There at a place called Tcicnadjin, “trees thick,” the bear had his camp from which he came to get the people. They went there after cherries. One of them, the tallest, climbed a tree to get the cherries. The bear killed them.

They ran back away from him. They sent word to' the camp and all got ready to go after him. They followed his tracks. Here a bear had run along. Over there, they found his coat (bearskin) which he wore when he came after the people. He took off also the braided sticks which he wore under his coat, as he ran to his home. They tracked him to his camp which was by an arroyo. He had made a number of holes, in a row on the opposite bank. Those pursuing him came there in the early morning and stood by his door.

.\n old man found him. “ He is like one of our people, but we will kill him for an enemy,” he said.^ They brought him to the door and shot him. He had killed a bear and taken its coat. He had cut small tough sticks and fi.xed them under his coat so the arrows would not go through. They brought it home.

20. Rele.vsing the Buff.vlo.^

Long ago, they were camping about over on the j)lain without food. They were jilaying the hoop and pole game. Raven came from nobody knew where and took off his (luiver. Inside of the ([uiver were intestines.

■ Ity “our i)eoi)le" is moant that he spoke a related language, iJrobably Kiowa-.\pache or Me.scalero.

• In the version obtained by Russell, (a), p. 2.59, many other animals arc released. This story seems not to be known to the Western Apache and the Navajo. TheMescalero say that Coyote failed and Naiyenesganl succeeded in Inducing the bulfalo to ieave the lower world.

The lUackfoot have a somewhat different version of this myth. Wissler and Duvall, pp. .')()-5S. Tile Gros Venire <lo not appear to connect Raven with the retention of the buffalo, an old woman and her daughter being mentioned. Kroeber, (a), p. 65.

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iMagj)ie took tlu'in out. Tliey watclu'd Ravoii to .sue wliicli way he would start home. \Vheii it was eveniiif;: lie started oil flying up toward the skyhole. “ You must all watch him,” they said to each other. Everyone was looking at him. He kept circling ahout until he hecame very small and few could see him. When he was .so far off that no one else could see him, Rattlesnake and Bat still could make him out. When he was at the top of the sky and out of sight, he flew across this way to the east where the Black Mountains range from north to south. When he reacheil them he went to the junction of canyons. Only the two could sei' him.

The people moved their camp four times before they came to him. They found he had very much meat there which he (Raven) distributed to the people. They asked him about the buffalo but he would not tell them. Then they changed an Apache into a pupjiy, making eyes for him of black obsidian. They hid him under a brush bed and moved their camp away.

The children of Raven came around the deserted camp and finding the dog, took him up. Raven’s smallest child folded his arms about him and carried him home. His father said to the children, “lie was lying there to find out .something.” The child did not want to give up the dog. The father j)ut the poker in the fire and when it was burning brought it near the dog’s eyes. After a while he cried, “Wan.” “You may keep it, its only a dog. It does not know anything,” the father said. “It’s name will be inoldl (choke),” said the child.

Raven had the buffalo all shut up. He opened the door when he wanted to kill some of them. That was the way he secured the meat. The dog went along with them and they fed it. When it was dark and they luul all gone to bed, the dog went over there and opened the door. The buffalo started out. They had nearly all gone out before Raven noticed it. He ran over there with his cpiiver, shooting at them as they ran past. When all his arrows were gone but one, he looked at the door for the man who luul become a dog. There was an old buffalo going out which could hardly get to its feet. The man caught hold of this l)uffalo and went out with it clinging to the opposite side. Raven paid no attention to it and stood there holding his bow with the one arrow looking for the man in vain.

The man overtook the others who had moved their camp away. “I turned the buffalo all loose,” he told them. They turned back, moving their camp to the buffalo, where they killed many of them and were no longer hungry.

Raven told his children, “You will live on the meat that is left on the backbone ami on the eyeballs.”

Long ago they were hungry but he let the buffalo out and then they had plenty to eat. That way he did.

Anlhroiiological Papers American Miiscu7nof Natural History. [Vol. VIII

21. Rkli;.\sin(; tiik Huff.xlo. (Second W-rsion.)

Kiivcn liad tlic hnllalo hidden they say. Then the jx-oide found out about it and went to his hons('. 1 he house and Ra'en s ehildr(“n were covered witli aslies and grey and dirty. Tlie smallest child took the stone away from the op(‘ning to the lower world. 1 hen the bnflalo were in a large herd on the i)lain.

“The eyeballs and the fat between the shonlders will be mine,” Raven said. “ ^ On did me a wi’ong. I livc'd on tlu' bnflalo. ^ on took away the stone and now yon have eansed me to be without anything to eat. You have made me ])oor. I go about starving. 1 hat i.s why I eat whatexer anybody kills,” Ravam said this they say.

22. Tiif. Origin of Corn .-vnu Dker.'

Once there was a man who went around with a little turkey. The man lost all he had in gambling. His people lirought together more things for him and again he gambled them all away. Then they agreed they would kill him if he lost again. They tied some things to his tipi poles for him. He came back and looked at them. “Now 1 will jilay the hoop and pole game again,” he said. His turkey went around in front of him and said, “ My father, why is it tliat you have such a jioor mind? If you lo.se all this again, they are going to kill yon.”

He started away and came to the side of a river. \ pretty tree was standing there. He eommeneed to chop it with a stone a.. At sun.set, only a little jiart of it remained to be chopped. He went home and came again in the morning. The tree stood as it had when he first saw it. He eommeneed chopping at it again. At sun.set there was only a little more to b(‘ chopped. He went home. He came back the next morning and eom¬ meneed ehopiiing. Y’hen only a little more remained to be chopped it was night and he went home. He came back the next dayand the tree stood as if it had never been cut.

Right by the tree there was a cliff. Teacteiyai.kldn, the talking god, stood there and spoke to him, “My friend,” he .said, “why are you always bothering my tree? ” “ 1 have use for this, my friend,” the other replied,

“that is why 1 bother it.” “What will you do with it?” asked the

‘ Russi'll sccurod tlio first part of this mytli in much tlio form Kivcn here, (a), p. 2fiS. 'I’lic Navajo myth as ttiven t)y Mattlicws (Natiniwthani. i)p. UiO-lPt), is fuli of detaiis and i< accoini)anicd by son«s. It is evidently the mytli of an Important wremony.

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god. “ I am going down tlie river i)y inean.s of it,” he said. The god made motions four times and felled it. He ent off a length just long enough for a man to lie in. He put hack the remainder of the tree on the stump and it came together again as if it had ne'er been cut.

“My friend, get all the birds that peck trees to hollow it ont for yon.” Then all the birds came together and pecked at the inside of it, going through the tree. The man tried to get inside but it was not yet big enough. The birds went through it four times again in each direction. The hole was now large enough to receive his body. Then he distributed the beads among the birds that had worked for him.

Then the god came again to help him. He used the foam on the water to smooth the log. Spider closed both ends of the log for him. “It’s ready, my child,” said the god. “There are four bad places in succession,” he told him. Making motions four times the god put the log with the man inside of it into the water. It floated down stream with him. It came down to the place where the whirlpool is and the log began to spin around. It went on down stream from there with him until it came to the waterfall where it stuck. The god got it loose for him and it floated down. to a place where the Pueblo Indians were pulling out driftwood. They pulled the log out but the god put it back. It went on down until it came where there was much driftwood floating. It floated down with him from there. When it landed he tried in vain to get out. After a while, he succeeded.

As he walked along beside the river he began to wish he had something to plant. He caught a lot of ducks, and pulled out their feathers which he used for a bed. He ate the birds but saved the sinew from their legs and used it for making arrows. When he had been there four days and the sun was setting he saw his turkey silhouetted against the sky. He came toward him. They walked together along the river. As they walked along he said he wished he had seeds to plant.

“My father,” said the turkey, “clear a piece of ground.” He cleared it. Then the turkey stood with his wings outstretched, facing in each direction. When he walked from the east, black corn lay in a row; he walked from the south, blue corn lay in a row; he walked from the west, yellow corn lay in a row; he walked from the north, and corn of different colors lay in a row. “ Xow plant this,” he said.

He planted all the different kinds of corn. When it had been planted one day, it commenced to come up. After the second day, the corn had two leaves. On the third day, it was cpiite liigh. On the fourth day, it had brown tassels. The turkey went around gobl)ling.

The man lay down in the feathers and slept. On the other side, to the east, stood a rocky ridge. He saw a fire o'er there. In the morning he went

Anlhroiwloyiatl Papers American Museum of Natural History. [Vol. VIII,

wlieir the fire had been but there was no fiia* nor any tracks. That eveninj; there was a fire there again. He stood nj) a forked stick and placed him.self sitting on Ins lieels so that the fire appeared in a line with the fork of the stick. The next day, getting his bearings in this way, he went again to the place where he had seen the fire. There were no tracks there. He went home again. When the sun went down he sat in the same ])lace and saw the fire again. The next morning he went where the fire had been. There were no tracks there. He went back home.

The corn and the tobacco were now ripe. He rolled a cigarette and tied it to his belt. The third day, at sunset, there was a fire there again. When he went to the place a girl was sitting where the stream flowed out from the mountains. She was rubbing a deerskin. The man stot)d by her but she coidd not see him. The cicada had loaned him its flute. He stood there and Idew upon it. As the girl was working at the buckskin she l)ushed her liand down and turned her liead to listen. She looked under the grass but could not find the cicada. She sat down again and began to rub the buckskin. The man blew again upon the flute. Again, she looked for it without finding it. He stood on this side of her and blew on the flute again. She got up and started toward her home. He followed behind her and then she saw him. Causing the solid rock to open she went in. He went in behiiul her but left his arrows lying by the door. When he got inside a very old woman who was sitting there jumped up and ran out. (She was afraid of lu'r son-in-law).

Then the old man came home. He immediately took up his tobacco and filled his iu])e. When he was ready he blew some smoke and said to the young man, “Will you smoke with me?” “Xo,” he said. “Where do you come from, I have looked everywhere in this country. Where have people come into existence?” He took up another sack of tobacco and filled another ])ipe. He smoked and blew the smoke. “Do you want to smoke?” he asked. “Xo,” replied the man. Then he took up another pipe and another sack of tobacco, filled the pipe again, and blew smoke. “ Do you want to smoke?” he asked. “Xo,” he answered.

Then the man began to smoke the cigarette he had tied to his belt. The old man smelled the smoke and said, “ I wish it was my turn to smoke.” He gave him the cigarette and the old man inhaled the smoke. His legs straightened out. The young man blew smoke against the soles of his feet and the palms of his hands. He commenced to get up. “That was some¬ thing good,” he was saying as he stood up. “1 wish you would bring me much of it from the i)lace where you got it.” “That is all there is,” the young man said.

Tliey placed a dish of food before him atid he .swallowed it at one mouth-

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fill. He took up his arrows and started home. Outside, only one foot¬ print was to he seen.^ He came where his turkey was. Then they trackeil him to the place where the corn was growing. When he came to the turkey, it was afraid of hnn. When it was evening he made two cigarettes and tied them to his clothes. He went again where the others were living. He gave the old man the cigarettes to smoke again and then went home the next morning. This time, there were two tracks outside.

“ 1 do not think, he is a human being,” the old man said. The next even¬ ing he went there again. He carried with him a cigarette which he had matle. When the old man had smoked it, he said, “That is good.” He went into the tipi.

The turkey wa.s going around a little way off, he was afraid of him. That evening the man went back again carrying four cigarettes. The old man smoked them, saying they were good. The next morning the woman went back with him. They both walked across the river on top of the water. They gathered much corn and tobacco. The woman started home. When she came to the river, she took off her moccasins and waded through. She brought the corn to her people. “It is good,” he said, “to eat with deer meat.” He gave his father-in-law the corn. The father-in-law, in return, gave him the deer which he possessed.^

The old man’s name was DinideyiniLt’j^nne, “Game he raised”. The other man who came to him was named AtdiLdeyeseLdli, “He floated down”. Then the deer all ran out. The man and woman moved their camp away. The woman made a brush house but the deer came and ate off all the leaves. She made another brush shelter. The deer ate it again. The woman took up the fire poker and hitting the deer with it, said, “ Deer will have a sense of smell.” Then they went off a little way from her. The next day they went farther away where they could not be seen.

“Turkeys shall live in the mountains and people will live upon them,” she said. Then the woman was hungry and she went to the east saying, “What has become of my children, all having the same kind of horns?” Then she went to the south and shouted, “Where haA'e you gone, you that have bodies alike? Come back here.” Ihcn she went west. IMy children, where have you gone, you that have tails alike, come back here.” Then she went to the north, “IMy children, where have you gone, you that have ears alike, come back here.”

1 He traveled with the lij{htninK was the (explanation ftiven of this.

• It was explained that the yountt man was striving to the adxantage of the old man in the matter of smokiiift and of the younc woman in resisting desire. On the fourth night the girl made the first advance. Tin- young man having won these itoints, the. old man placed the corn ht'side the meat and promjunced one as good as the other.

Anthropological Papers American Museum of Natural II islory. [Vol. VIII,

From that direction, from tlie north, they came runnirif^ hack. They ran and surrounded lier. From the west also they came and surrounded her. She killed a large numher of them. “Now you may go and live in the mountains. People will live upon you. V ou shall have a sense of smell. Peojjle will live upon you.” Then the corn was all that belonged to them.

23. The Origin of Corn and Deer (Second Version).

They tell of a man who went about accompanied by a small turkey. The two went down the Rio Grande. There were four bad places for them to pass. When they had gone down the stream, they sat by the bank.

Then the man said to the turkey, “ My child, this is a nice land we have come to. There should be some seeds.” “ Father, I will soon make some corn for you. To-morrow you must level a place.” Then the man levelled a piece of ground. The turkey came to the prepared place. He ran from the east toward it. He made black corn lie there in a row. He ran from the south causing blue corn to lie in a row. He ran again from the west making a row of yellow corn. Then he ran from the north and made a row of corn of various colors. “Xow, my father, you may plant it,” he said. The man planted it, scattering the seed. He raised corn and tobacco also.

He went across the river. He saw the blazing of a fire. “Where are there any peojile living?” he said to himself. The next day he went where he had seen the fire but there were no people there. When it was dark again, there was a fire blazing again in the same place. Wdien he went there the next day there were no people. He went back to his home and when it was dark again there was a fire as before. The next day he went there and found a woman rubbing hides in the water. She started to run away from him but he ran right after her. She ran into the tipi and he followed after her. Her father spoke to him, offering him tobacco from his fawn-skin tobacco bag. He did not care to smoke and only drew on the pipe once.

He went back to his little home. His turkey was afraid of him and would not come near him. “You smell, my father. You do not smell as you used to,” the turkey said.'^ The man broke off four ears of corn and gave them to the girl’s father. He liked them very much. He passed his tol)acco bag to him. He drew on the pipe but once.

He went back to his home. His turkey would not come near him. ^ ou smell bad,” he said. The iie'xt day he went to visit them again,

• I he* man was uncloan, ceremonially at least, from his contact with the Kiri.

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carrj'ing much corn with liim. The people were glad because he hrouglit so mucli coru. Then the girl placed l)efore him loiu meat and deer meat side by side. The young man ate the meat. He took some of the tobacco he had raised, rolled a cigarette with corn leaves, and gave it to the old man. “This is good,” said the girl’s father as he smoked it. “Why did he not bring a large quantity of it? When he comes again he must bring plenty.”^ It was the girl’s father who said this. The next daj' he came to them again bringing a fawn-skin bag full of tobacco. “ He has done very well,” said the father as he received it.

The woman went home with the. man and returned bringing much corn with her. The young man then became her husband. They were satisfied. “W'e, too, have some property,” said the father-in-law, “(to and hunt with him.” His brother-in-law placed him by a black screen or blind. Some¬ thing ran toward him and passed. It was a fox. Then he placed him by a blue blind and a wolf ran by him. “Do not shoot it,” his monitor told him. 2 Then he sat by a yellow blind and a large panther ran by him. Finally, he placed him by a variegated blind. “Now, make motions four times when it runs towards you.” Then he made motions four times, and shot it. “It ran off that way,” he said. It fell with its head backward. When he came to it he turned its head toward the sun and then he butchered it. He killed it for his brother-in-law to whom he gave the hide. His brother-in-law’s wife carried it home.^

Then the old man, his father-in-law, felt happy. “Now come with me and look at my property,” he said. They two went in together where the tame deer were kept. There were very many fawns there which he had raised. He gave all these to his son-in-law, saying, “Now these deer are all your property, take charge of them. All the people living upon the earth will live upon deer.” The man and his wife went away and com¬ menced living on a hill. The woman built a fire there. All the deer gath¬ ered about her and by the ne.xt morning had eaten all the leaves from the brush shelter. The woman did not like it and drove them away. They came back to her, however. This continued for four days. The woman, not liking it, took up the poker and struck the deer with it. They had scat¬ tered the ashes all about. She drove them far away saying, “ I am tired of you.” They came back to her nevertheless. Then she was angry and hit them above the nose with the poker. “ Deer will always have a sense of smell,” she said. She drove them far away but they came back to her.

1 In the third person because men relations-in-law are not directly addressed.

2 It was explained that a bug or fly on the man’s head told him what to do. This is a common source of information in Southwestern mj ths.

• The deer was placed on pinon. ])ine, oak and mixed bunch(3s of limbs for butchering. The person for whom the hunting is done receives the hide and half the meat.

Anlhropological Papers American Museum of Natural Hislorij. [Vol. VIII,

“ My motlier, do not hit nu', we belong to you. To wlnit other one can we go?” one of tliein .said to lier. “ I like you my children,” she said. Then two fawns came back to her. “ The time is at hand when I shall turn you loose,” she said. Nevertheless, four came back to her. “Four times, you have destroyed my fence for me. That is why I am going to send you away,” she said. “Now, my children, I send you off.” The next day four of them came back to her again. “To-day, I am turning you loose. Go as far as you wish toward the south. I have made you red in the summertime, blue in the fall, black in the middle of the winter, and brown in the spring. I have made your hoofs and the ends .of your noses black. I have made your horns, your ears, your face, your teeth, your gait, your tails, your white hips, all very pretty for you. 1 have made your eyes of coals, foi you to see with. Now, all 1 have given you looks very well.”^

24. The Supeknatural Person in the Lake.-

Long ago, an old woman gave her boy a present that he might become a medicineman.^ They were camping through the plains with nothing to eat, but roots and wild seeds. They were all hungry. The woman came to her son and said, “My boy, I am hungry. Have not you anything?” “Go home, anil to-morrow you will have plenty to eat,” her boy replied.

The next day her son began to make a corral close by the river. He gathered the men together and told them to drive in the antelope. They drove them in and killed them. After butchering, they carried the meat home with them. The next day he gathered the people again. They drove antelope into the corral and killed great numbers of them. They brought home the meat with them. The next day he gathered the men again. They drove in antelope and killed very many. They carried the meat home. The antelope ran in by themselves. If they whistled, they came running in as far as one could see. They killed a great many and carried home much meat which lay in a great pile. That evening, the old woman came to her boy and said, “That is enough, my wri.sts ache.” Then the boy (put. They cut the meat into slices to dry and tanned the hides.

The old woman came to her son and asked that he return her gift. “I

' n'hls myth is Hio foundation of the deer-hunting ceremony. The substance of it, embodied in songs, is sung Ix'fore a hunt.

s 'i’liis iake, i)rol)abiy situated .somewiiere at the western edge of the piains, was a reguiar piace of olfering. 'J'tie .licariiia used to throw beads ami other property into this lake as they i)a.ssed it on tlieir way to the buffalo liunting grounds.

» When ihe services of a medicineman are retiuired, i^agle featliers and tuniuoise are placed on his right foot. If he takes them up lie accepts tlic engagement.

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hiive already given it to tlie supernatural one,” he told her. Then she cursed him. He left her and came to his own country. He came to a place called “sticks swim around”. There are tent poles sticking out of the water there. He lives on the bottom of the lake. The people all came after him but when they came l)ack to their own country they could not find him. Then they commenced to follow his tracks. They saw where the tipi poles had been dragged into the water. They looked all around but could not find him.

Two years after, a large band of them went out on the plains to war. They traveled all night and all the next day. When it was evening they built a fire and smoked the pipe. They heard someone talking to them. “\ou must be my own people,” the voice said. “Yes, we are your own people,” they replied. Then he dropped nearby them a big buffalo with its head just turned back and tied. “I started to carry this, but my breath gave out. For that reason, my people, make smoke for me. I will smoke with you,” he said. Then they filled the pipe for him anti smoked with him. “Where are you going?” he asked. “Here, after the enemy that we may Itring back horses,” they replied. “Their camp is very close, but they are not aware of your approach,” he said, “you can go to them in the day¬ time. About noon, you will surround the horses. I want you to bring me the horse that is all black without a white spot.” Then he gave them a fore quarter of the buffalo he was carrying and they commenced to eat it. “ If at any time you are in need, make a smoke for me. My home is at TcTcnaLcLie, by Sheep Horn Mountain. If you want anything at any time, blow smoke towards that place.” The next day, in broad daylight, they came to the enemy, and about noon, they found the horses and surrounded them. When they started to drive them away they saw the black one with no white spots for which the supernatural one had asked. When they drove the horses this one kept along with the others. When they came by his home they stopped the horses and the black one ran immediately to the lake. They came back to their own country with the remainder of the band.

25. The M.\n who Tr.weled with the Buff.xlo.^

At another time, they were on a war e.xpedition going toward the enemy’s country. It was very hot and they had now gone a long way without

• A story jjrobably coiinected with this has been published l).v Dr. R. H, Ijowie. The fight with tlie Bullalo chief whi(;h is so obsciu-e hore'is entirely pertinent in the Assiniboine narrative, (c). p. 130. The narrator omitted the latter portion of tltis myth, whicli is tlie basis of tlie ceremony for infants because he did not wish to impart such information. The man succeeded in killing the white buffalo. Tlie infants when four days old are placed on a buffalo blanket during the ceremony which introduces them to the world and its powers. See p. 2G9.

Aiilhropoloffiml Papers American .\fuseum of Xatural History. [Vol.

finding thn enemy. They turned haek, dying from thirst. Tliere was only one who had not died and he was weak from thirst. When it was dark he lay down where a ehimp of trees was standing.

Ravens were living in the trees under which he lay. Near morning, he woke up and heard the ravens talking. “This is the man who killed the buffalo. They have been killing a great many of them o'er there.” Up above him, he heard the ravens naming the men one by one. “This man, he killed one, over there,” they were saying. “Another man killed one here. This man killetl a very fat buffalo. This man also killed a very fat buffalo.” When morning came, the ravens had mentioned the killing of very many. The man was very thirsty.

About noon he came to a prairie dog village where he lay down. A I)rairie dog came up out of his hole and Imought him a small dish of water. He drank that and again started on his journey.

.\fter a time, he saw a buffalo calf standing. The man traveled along with the Imffalo calf. They came where the red mountain ridge stands up horizontally. The buffalo was then about so large (four feet high). When they came to the refl place, the buffalo was fully grown. There was a plain there and very many buffalo among which the two went. At evening the ground was white with their tipis. The man lay down in the tloorway and spent the night. The next morning the buffalo all went off away from him. There were no tents, onl}' signs that buffalo had been lying there. The buffalo went off toward the east, and the man followed after them. That evening, he came to their camp again. He lay down again in a tipi by the door. The next morning instead of their camp there were only signs of buffalo having lain there. They went off again and the man followed them. .\t evening he came again to their camp and lay down for the night in the doorway. The next day he followed after them again and came to their camp at evening.

When it was dark, a buffalo who was chief, said, “You have married a very brave man’s wife.” It was a white buffalo who spoke thus as a chief. He had said, “If any man is braver than I, he may marry my wife.” Then the chief came to his house and said, “Make arrows and feather them with the tail feathers of the falcon. Make some also and feather them with mi.xcd feathers. Make a bow of locust (?), one of mul¬ berry wood and another of cedar.” Then he made arrows and feathered them. “Make a bow also,” he told him.

'Fhen the chiefs all gathered at one place. The man and the largest buffalo stood facing each other. “Do not be afraid,” he .said, “shoot with these arrows.” He commenced shooting and continued until he had u.sed up tho.se he made first. Then he began to shoot with the other kind and used them all. He gave them all to him.

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Then he said to him, “The Pecos River will be yonr chief; the Canadian River will be your chief; the Rio Grande will be your chief; the Chaina River will be your chief.” ^

These are the sacred rivers of the Jicarilla. The Canadian and Rio Grande are male, “men,” the Pecos and Chama are femaie and are so pictured in the ceremonial dry paintings.

Anthropological Papers American Museian of Natural H istory. [Vol. VIII,

TALES.

26. Coyote Ste.\ls a Ma.\’s Wife.^

While a company was on a journey, a rock, on which a man happened to be, was raised to the sky. Coyote took the man’s wife and moved away witli lier. The other people also moved away leaving the man on top of the rock where he lived alone. After a long time, he succeeded in getting down and started to follow the trail of those with whom he had camped. When he came to a place where the campfire had been he said to the fire poker, “How long ago did they leave?” “Long, long ago, they went away,” it said. When he came again to a place where they had camped, he asked the pestle, “How long ago did they move from here?” “They moved away long, long ago,” it said. He went on again until he came to th.e signs of another camp. “ How long ago did they move away?” he asked the muller. “Not very long ago,” it replied. He came where they had camped again and asked the stick on wdiich hides are placed for dressing how long ago the people had moved. “They moved away just now,” it replied. He went on and soon came to the tipi.

When he came there he found his wife, Coyote being away hunting, hen Coyote came back bringing a deer the man said, “ Get some small stones and put them in the fire.” When the stones were hot he directed that some fat be heated also. W'hen everything was ready, he took a stone out of the fire, wrapped it in fat, and said to Coyote, “Swallow it.” Coyote swallowed it. Then he took another stone from the fire, put it in the fat and .said to C!oyote, “Swallow this too.” He swallowed it. He prepared a third stone in the same manner and Coyote swallowed that. When Coyote had swallowed the fourth one, he said, “ I thought you were doing something to me.” \Mien he had sat there for some time, he said, “Waw,” and started to run. He fell dead while he was running.

“Take a bath,” he told his wife. When she had bathed and come back to him they moved their camp toward the east.

' The San C^arlo.s Apaohe have this story, Panther heiiiK the one whose wife is stolen anti wlio afterwarci takers revenue. Tlie .lieariiia informant insisted that it was not Panther but an ordinary Apache who played this part.

1911.]

Goddard, Apache Texts.

27. Coyote takes Akkows from Owl.

Owl was the one who had arrows. He had a club also with which he killed men whom he ate. “ Up at the low gap I am watching for men, wu hwu wo,” he sang. Coyote came walking along in front of him. “Wu hwu wu,” sang Owl, “ I am looking for men in the low gap.” The two came face to face there. “Xow,” said Owl, “the one who vomits human flesh will kill men.” “Very well,” said Coyote, “shut your eyes.” Owl shut his eyes. When he vomitted. Coyote put his hand under and took the meat. The grasshoppers which Coyote vomitted he put in Owl’s hand.

“Now open your eyes,” said Coyote. Owl looked and saw the grass¬ hoppers lying in his hand. Coyote showed him the meat. “ What did I tell you,” said Coyote, “this is the meat I threw up.” “Where did I drink in the gra.sshoppers?” said Owl.

Coyote ran all around Owl. “Ifecause I run fast like this I eat people,” said Coyote. “These legs of yours are too large, I will fix them for you. Shut your eyes.” Coyote cut Owl’s leg, trimming away the meat. “D5 xa'a'a you must say,” Coyote told him. He broke his leg with a stone and took the arrows away leaving him only the club.

Coyote ran around Owl who threw his club at him. He would say, “Come back, my club,” and it would come back to him. He threw it again. “Come here my club,” he called. He hit him with it. Coyote said, “Wherever a stick falls when one throws it there it will lie.” The club did not return to Owl.

“Now you will live right here in the canyon where many arrows will be in front of you. Somebody might kill you,” Coyote told him. Owl hitched himself along into the canyon. “Arrows painted black may kill you,” said Coyote. Coyote went around in front of him and shot him with his own (Owl’s) arrows.

After that everybody was afraid of Coyote who went around killing off the people.

28. Antelopes take Arrows from Coyote.

They got two little antelopes for him and placed them in his way. He came where they were lying. “Now we will have a footrace, my little nephews,” Coyote said. Coyote put a panther skin quiver on one of them, a black bow on the other. The antelopes fell down. “You do not run very fast, my nephews,” said Coyote, “stand here in front of me.” The antelopes ran off in another direction. They were running side by side.

22(3

Anthrojioloyical Papers Americnn Museum of Xatural History. [\ ol. \ III,

Tilt'll they turned and ran liack side by side. Cojotc ran after them. When he was close to them they ran in different directions. Coyote ran after one of them. The one that was running; this way fell. Coyote looked at it and then ran toward the place where it fell. It ran away from him again. Coyote was pretty close when he looked at the other one and saw it fall. He ran to the second one which fell. They were getting a long ways apart and Coyote was tired out, running first one way and then the other. The antelopes took the arrows away and went among their friends.

Coyote speaking as a chief said, “I want you to go after the antelope.” They all stood in a circle. “I want you to run after the one which carries the quiver,” Coyote said. The antelopes stood facing outward. The- broke through the circle. They came together again. “All of you look for the antelopes,” Coyote said. They surrounded them. “Go after the one which has the quiver,” he said. The antelopes were facing outward. They broke through again. Coyote himself came home, out of breath with running. They all came back.

The ne.xt day he gathered the people again. They surrounded the anteloi)e. “Kun after the one that has the quiver,” he told them. The antelope stood facing outward. They broke through again. The ne.xt day he gathered the people together again and they formed a circle. The antelope stood facing outward. They broke through the line. He himself was out of breath.

29. A.n'TELopes T.xke Arrow.s from Coyote. (Second Version.)

Coyote having come to Owl who alone possessed arrows, took them away from him and killed him. After that. Coyote was the only one who had arrows and everyone was afraid of him. Since the arrows belonged to bad i)eople, the others came together and discussed how they might take them away. The chief said to them, “That crazy fellow has the arrows. How shall we take them from him?” Black tail and white tail deer were first consulted. ^Yhen it was Antelope’s turn to be heard he said, “ You need someone who is smart, I will take the arrow away from him for you.”

Antelope’s two small children went to Coyote who challenged them to a footrace. “You are too small to run a race,” he rejjlied. Beginning to run about them Coyote put the quiver on one of them and the bow on the other. When they were some distance from Coyote, they became large anteloi)('. When Coyote realized what had happened, they were already a considerable distance away. He ran after them, but they were running very fast.

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“AV ait, Illy nepliews,” he called after them, “ I will tell you something.” The antelope paying no attention to him, ran on. Coyote became very tired. “Wait,” he said, “it is my turn, give the arrows to me.” “When you overtake us, we will give them to you,” they replied.

Coj’ote having stopped, the two antelope stopped also but would not let him come near them. Coyote said, “Now, my nephews, your horns will be like bows and your manure will be like arrows.”

Then Antelope said to the others, “ I have taken away for you the things you were wishing, the arrows Coyote had in his hand. That is why it is good now. It would have happened that people who were not good would have possessed arrows, and would have shot and killed human beings.” Those who could run fast took away the arrows and all the other people were afraid. “You did well,” the others said to them. “Now we need not be afraid.” In this manner the arrows were taken from Coyote.

30. Coyote Tries to m.\ke his Children Spotted. ^

A deer was going along the arroyo among the willows with her spotted fawns. Coyote, coming up to her, said, “How do you make j'our little ones so spotted?” “Why, they are born that way,” she told him. Coyote did not believe it. “O no, you do something to them to make them that way.” Then Deer said, “ I dig a hole for them at the top of the ridge where the wind blows up, then I pile a lot of cedar wood in front, and set it on fire. The sparks that fly out make them spotted.” “What did I tell you?” he said.

He went home after his children and said to them, “Come my little children, I will make you spotted.” He made a hole for them on the crest of the ridge where the wind blows up. He piled cedar wood in front of the opening, lit it, and then sat at one side to watch. They climbed over each other, crying, until the fire killed them. When the fire had burned down he looked at them. When he saw their lips turned back and their teeth showing in white rows he said. “O, you are laughing because you are so beautifully spotted.” He took one of them by the arm, but when he pulled, it came off. They were thoroughly cooked.

He went away to find the deer. He set the willows on fire where he sup¬ posed she was, saying, “You told me a lie. You may .say, tsi.” When the fire had burned out there was nothing there for the deer had gone out on the other side. Coyote started away again.

I Russell has this story in just the same form but it is toicl of Fo.x although the con¬ cluding sentence refers to the characteristic howl of Coyote, (a) , p. 205. Compare, Stevenson,

p. 153.

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Anthropological Papers American Museum of Natural IJistory. ['ol. Mil,

31. Coyote Kills his own Child inste.\d of the Turkeys.^

Coyote came where a flock of turkeys was rolling in the dust. He put them in a sack, saying, “ I am going to roll with you.” When he had rolled with them twice he carried them home. He told his children to build a fire and then said, “You had better consider what we will do with them.” The smallest child said, “We should take them out of the sack one at a time, wring their necks, and put them in the fire.” Another one proposed that they should all break off sticks for clubs and stand in a circle about the fire where all the turkeys could be turned loose. This they did. The youngest coyote rushed in where the turkeys were scattering the ashes with their wings and he only was killed. “Why only the little one, the smartest, is dead.” Coyote started away again.

32. Coyote and Porcupine Contend for a Buffalo.^

Porcupine was sitting where the buffalo trail crossed a stream. “Take me acro.ss,” he said to Buffalo. “All right, sit between my horns,” said Buffalo. “When you shake your head I shall fall into the water,” said Porcupine. “Well, sit in the middle of my back,” said Buffalo. “When you shake yourself I shall fall into the water,” said Porcupine. “Sit by the root of my tail, then,” Buffalo said. “When you shake your tail, I shall fall,” he said. “Well then, crawl inside of me,” said Buffalo. Porcu¬ pine crawled inside and crossed the river. He gnawed off a large blood vessel and Buffalo fell with him at the edge of the water. Porcupine crawled out.

“ I will look for a flint to butcher it with,” Porcupine was saying to him¬ self when Coyote came by and heard him. “What did you say?” asked Coyote. “ I will look for a small flint with which I can make an arrow, I was saying.” “You .said .something good,” Coyote replied, ‘“I will look for a flint to butcher it with’ you were saying. Let us go where it is.” They went there. “ Let the one who jumps over it butcher all of it,” Coyote suggested. When Porcupine tried to jump over it he fell against its belly. Coyote jumped over its tail and commenced to butcher it, while Porcupine watched him. When Coyote had finished he gave the intestines to Porcupine saying, “Wash them for me.” Porcupine ate some of them after he had washed them. When he returned with them. Coyote

1 Dorsey, (<l), p. 102; (a), p. 458.

• Russell, (a), p. 203; Lowle, (a), p. 267; Ma.son, p. 31G; Kroebcr, (c), p. 270; Spindcn,

p. 21.

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beinp; suspicious, looked into his mouth and saw remnants of the food. He killed Porcupine with a club. He lay there dead.

Coyote, having defecated by the Buffalo, started home for his children, hen he had gone a little way Porcupine jumped up. Coyote’s faeces called out, “ He has jumped up.” Coyote came back and killed Porcupine again with his club. When Coyote had gone some distance again. Porcu¬ pine jumping up, threw dirt into the mouth of the faeces as they were about to shout the warning. They did not shout again.

Porcupine carried the meat to the top of a pine tree, and sat down there to eat it. ^\hen ('oyote came back with his children there was no meat there. They just licked up the blood. Porcupine, sitting up in the tree, spoke to them, “Lie down under the tree, cover yourselves with a blanket and I will throw down some meat.” They all lay down but the youngest one watched Porcupine through a hole in the blanket. “He is throwing the backbone at us,” he cried and jumped up. The backbone fell on them and killed them all except the smallest one.

“ Climb up here,” Porcupine called to the remaining one. He climbed the tree and Porcupine gave him the neck glands of the buffalo. When he had eaten them he asked Porcupine where one might ease himself. “Where tlie slender limb projects one sits,” he replied. When the little Coyote had gone there Porcupine kicked the branch so that he fell into the canyon and burst.

33. C'oYOTE Loses his Eyes.^

Coyote took out his eyes and threw them up. They fell l)ack again. Some time after, when he was walking through the woods and happened to be under a tree, he did this. His eyes caught on the tree. He went away again in this direction. Someone made eyes for him out of yellow pitch and cautioned him, “You must not lie in the sunshine.” Coyote, however, did lie in the sunshine and the pitch when it became warm ran dowm on each side of his nose. That is the reason Coyote has marks from each eye down his cheeks. The eyes that Coyote threw into the tree became plums.^

‘ Matthews' account obtained from the Navajo has considerable detail, pp. 89-91. This story has wide distribution: Teit, (b), p. 632: Russell, (b), p. 215; Wissler and Duvall, p, 29; Kroeber, (a), p. 70; (b), p. 168; Dorsey and Kroeber, p. 50 ; Mason, p. 314; Stevenson, p, 153,

• This sentence was obtained at the end of text 35, out of its connection.

Anthropological Papers American Museum of Natural History. [Vol. VIII,

34. ("oYoTE Kills the Piuiuie Dogs.

Coyote tied the long hair from a, buffalo’s leg to a stick making it look like a scalp and started off, carrying it in his hand. When he came to a jirairie dog town he told them to shut their doors and come and dance. They did so. Coyote had a .stone concealed in his hand with which he hit the prairie dogs, killing tliem as they danced round in a circle. He told them that it was the dancing that killed them and that toward evening they would get up again. The smallest of the prairie dogs who was lieing carried on his mother’s hack calletl out, “He has a stone in his hand.” At this, all the jirairie dogs ran toward their houses which, being closed, they were unable to enter. Coyote striking at them on both sides had killed a good many.

Then (.'oyote brought them all together and built a large fire. When it had burned down he separated the ashes and put in the prairie dogs to cook, putting the smallest one across the others at the top. Having arranged them, he covered them with ashes and built a fire on top. 'While they were cooking he went to sleep. Wildcat, coming along, took all the prairie dogs out. He removed their tails, putting them back in the ashes, and replaced the little one on top. He carried all the remainder away with him and commenced to eat them.

lien ( oyote woke up he took a stick and poked out one of the prairie dogs. Seeing that it was small he said, “O, I do not need this one,” and threw it away. It fell into the top of a tree which stood close to a stream of water. Coyote then .seized a tail and pulled it out. “(), the tail has burned off.” He then poked around with a stick in vain. There were none.

He went to find the one he had thrown away. Seeing it lying, as he supposed in the water, he dived and searched for it in vain. When he came out of the water he saw' it still lying there. He did this four times and then lay down by the edge of the water to rest. On looking up he saw' it in a tree above him. Jumping up, he got it and chewed it up bones and all.^

35. Covote is Revenged on Wildc.vt.^

Coyote started off to find Wildcat. He came upon him wdiile he was sleeping. Having built a fire he took out Wildcat’s rectum and cooked it. ^Mien it was done he woke Wildcat and showing him the morsel, said,

‘ .\ very .similar story Ls told of Olci Man by the Blackfoot, Wis-sler and Duvall, p. 29.

• Mrs. Su-ven.son has the ineident in greater detail from the Sia, p. 148.

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“This is all your p(>ople gave me to eat, although they have been killing plenty.” He gave the piece to Wildcat who began to eat it. When there was little* left, he told him the source of the fooel. Wildcat put back the small part that remained. That i.e why the fat of Wildcat is spotted.^

36. Coyote and Beaver Pl.vy Trick.s on each Other.

Coyote, as he was traveling, came to the shore of a large lake where he lay down and went to sleep. Beaver coming there, took him out to the center of the lake where he woke him up. Coyote started to swim to the shore but when he had gone a little way, gave it up, and came back. Beaver, swimming around him, forced him toward the shore. Coyote continued to turn back and Beaver to force him on, until he finally reached the shore where he came out of the water nearly dead.

lie walked along keeping watch until he found Beaver sleeping on the shore of the lake. Coyote, taking him on his back, carried him far from the water where he woke Beaver. Beaver started back to the water, hitching himself along. Coyote kept running about him as he crawled along. When Beaver got back to his home, he was nearly dead and had the skin all worn from his hands.

37. Coyote Apes his Hosts.^

Coyote while traveling, came to a rock standing close to the water’s edge where Kingfisher had his home. Kingfisher in greeting him said, “You have come to me when there is nothing to eat.” Right below him there was smooth ice over the water into which Kingfisher nevertheless jumped and brought out a fish for his guest. Coyote ate it and when he took his leave said, “ Come and see me.”

Coyote camped in a place where a rock was standing. When Kingfisher came to see him. Coyote greeted him, saying, “\ou have come to see me when there is nothing to eat.” There was smooth ice right below into which Coyote jumped, striking his nose so hard that he died. His guest took a fish out of the water for him and brought him to life. Giving the fish to Coyote he said, “ I have magic power for this sort of thing.” When Coyote had eaten it. Kingfisher went home.

1 Tliis statement lacks coimection. The full story explains the shortening of Wild¬ cat’s nose and the lengthening of Coyote’s, the one operating on the other while sleeping.

s Russell has an additional incident with Prairie Dog as host, (a), p. 26.5. Matthews has given a .similar story in wliich Wolf was host, p. 87. Compare similar stories, Lowie, (a), p. 265; Dorsey and Kroeber, 11.3-1'20; Kroeber, (c), p. 264.

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As he was traveling C’oyote came where Buffalo’s wife was fleshing a hide. Buffalo greeting him said, “You have come to us when there is nothing to eat.” After a time, putting his hand behind him, he brought it back with some meat. Having pounded it up fine, he pushed a stick up each of his nostrils from which fat ran down on the meat. Having mi.xed the food, he gave it to Coyote on a dish to eat. As Buffalo was eat¬ ing he kept saying, “Whu u,” Coyote was afraid and jumped up. “O, I always make that sort of noise,” said Buffalo. This happened four times, (Yyote being afraid each time. “Come to see me,” said Coyote as he took his leave.

When Buffalo came to see Coyote he found him at his home wrapped in a buffalo robe and wearing horns which he had made for himself. His wife was fleshing a hide. “You come to us when there is nothing to eat,” Coyote said to Buffalo. He took .some bark from under his Idanket and pounded it up. When he pushed a stick up his nostrils only blood dropped on the meat. “What was it I did wrong?” he said. Buffalo ])ut his hand behind himself, took out some dried meat, and pounded it up for him. He pushed a stick into his nostrils and fat flowed out which he mixed with the meat. Passing it to Coyote he said, “ Eat it, I have magical power for this sort of thing.”

Coyote traveled along and came where Elk was lying. He was a large elk with many branched horns, hdk greeting him said, “ You have come to us when there is nothing to eat.” When Elk turned his head sideways. Coyote was afraid and jumped. “(), I am always this way. Do not be afraid,” said Elk. Reaching to his hip he took off a piece of meat and gave it to Coyote who ate it. Coyote as he left saifl, “Come and see me.”

When he came to Coyote’s home, he was lying there with sticks pointing in different directions, tied to his head. His face was all swollen. “You come to us when there is nothing to eat,” he said. After a time. Coyote put his hand under his blanket and took out some pine bark which he gave him. “What did I do wrong?” he said. Then Elk, taking out some dry meat, gave it to him. “I do this by magical power,” he said, “eat it.” Coyote ate it.

Coyote traveling this way, came where a bird ^ had his home. This bird had red feathers which he spread out. Coyote being afraid, said, “Your house is on fire.” “O, I am always that way,” said the bird. “Come and see me,” said C'oyote, as he left.

When he came to (’oyote’s hou.se it was burning. Coyote had set fire to it. “ Your house is on fire,” said the guest. “O, I am always that way,”

‘ One of tlic woodpeckers.

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said Coyote. The fire had Imrned close around him but Coyote giving his tail a flap jumped over it.^

38. Coyote is Disobeyed by Turkey.^

Coyote came where there was a flock of turkeys. He said to one of them, “Go to my liome and they will eat you. Tell them that they must save the hind cjuarter that has a black mark on it for me.” Turkey went to Coyote’s home and said to his family, “Coyote says that you should eat the smallest child, hut that you shall mark a hind cjuarter and save it for him. That was what your father told me when he sent me to you.” Coyote’s wife struck the youngest child on the side of his head and killed him and then they ate him up.

Turkey went back to the people. When Coyote came back he said, “Where is that man I sent you to eat?” “When he came to us, he said, ‘Your father sent me here to tell you that you shoukl kill the smallest child and eat him, saving the right hind cjuarter marked with a coal for me.’ Because of that we killed the smallest child and ate him. The right hind quarter we marked with a coal and put away for you,” they told Coyote. “IMay he die! He lied. I sent him to you that you should eat him.”

Coyote started away again and came to the turkeys. They flew away from him and alighted in a pine tree. Coyote started to chop down the tree. When it was about to fall, they flew off to another tree which Coyote also commenced to chop. As it was about to fall they flew again into still another tree. This Coyote also cut down. Before it fell, the turkeys flew, alighting in still another tree. Coyote commenced chopping this also. Before it fell, the turkeys flew away alighting in another tree. Coyote tired out, gave up the task.^

39. Coyote is Shot with a Pine Tree.'*

A long time ago, Co^'ote was traveling about. He came where a small brown bird was feathering arrows. He was putting feathers on the trunk

‘ Among the Caddo, Coyote puts fire on his head to imitate Woodpecker, Dorsey, (d), p. 94.

2 The Wichita story has Coyote first make Turkey declare lie is an honest man, Dorsey, (b), p. 289,

» Ed. Ladd added that Coyote shot ins arrows into the under side of the limb on wliich the turkeys were sitting in a row, cut tlie tree down and recovered his arrows. He repeated this four times.

• Kroeber, (a), p. 69; Dorsey and Kroeber, p. 54.

Anthropological Papers Aviencati Museum of Natural History. [Vol. VIII,

of a wliole pine tree tliat stood there. “That arrow will not kill anything. Let me see it,” said (’oyote. “Shoot me with it.” They shot him with it. He ran away from them and everybody ran after him. Finally, Coyote was tired out. The arrow had passed through him carrying away all of his body except a rim of hair. “The hair on my back must have blown off,” Coyote said.

40. Coyote Insults the Rock.'

Coyote ran off from there and came where a rock was rolling around under a cliff. “I am going to roll over you,” the rock said. “I run fast. You can not run over me,” said Coyote. “Don’t say that, I will roll over you,” cried the rock. Coyote defecated and urinated on top of it. The stone commenced to roll. Coyote was running around in front of it. “ Here I am, roll on me,” he cried. It w'as rolling after him pretty fast. Coyote, as he was running around, started up a hill. The stone came after him. When he started dowm, the stone still came after him. For a long time, they did that until Coyote w^as tired out. “I am going to clean it,” said Coyote. Then he licked it clean and started off again.

41. Coyote Marries under False Pretences.

He came to a camp and asked that a girl be given him in marriage. The man had said, “ I will give my daughter to one who has large leg muscles.” Coyote, displaying his leg muscles, was given the girl. A horse whinnied. “That is my horse, making the noise,” Coyote said. After they had stayed there some time they prepared to move the camp. “ I am going to get my horse,” Coyote told them. His wife’s family still remained there while the others moved away. When Coyote did not return, those who remained started and went to the other camp. “My horse came this way,” said Coyote, as he ran out toward them. “ A panther skin saddle blanket was on him and the halter and bridle of rope were dragging.”^

' Dr. Ixjwle secured a more extended form among the Northern Shoshone. Ix)«rle, (a), I). 202. Comj)are Dorsey and Kroeber, p. 6."); Mason, p. 300; Kroeber, (c), pp. 200- 204; Donsey. (c), p. 200.

• panther skin saddle blanket is an affectation of the wealthy.

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42. Mo.squito Marries under P'alse Pretences.

Coyote ran off agajn from tnem. They did not find liiin and went off camping in anotlier direction. The man married liis daughter to iNIosquito. He came to her at night. Early in the morning he said, “I am going to hunt,” and went off. At night lie came back bringing nothing but the blood. “I will go after the meat in the morning,” he told them. He came back at night without anything, saying, “The ravens ate up all the meat.” “Why did not you bring the bones, at least?” they asked. “The bones too, were all chewed up,” he replied. The ne.xt evening he came back bringing nothing but blood. “ I put the meat in a tree,” he told them. The next day he went after it but came back reporting that the ravens had eaten it all. “Well, why did not you bring the bones anyway?” they asked him. “The bones too, were all eaten up,” he said. While they were still sleeping the sun came up. His wife uncovered his face. His mouth was slender and very long. His arms and legs were very slender too. She stood and looked at him. They took the tipi down and moved it. When he woke up he covered his head with his blanket and went off in this direction. She left him.

43. Coyote Deceives a Woman.

They moved their camp from that place. Another girl became Coyote’s wife. “ I am going off to hunt,” he said, and went away. At evening, when he came back his face and hands were covered with blood. He had caused his nose to bleed and rubbed the blood on his face and hands. “ I killed a good many of them,” he told them. “ I am going to get the meat,” he said next morning and started back toward it. He came home without anything. He had just been telling lies.

44. Coyote and the Mexicans.^

One time, they say, they caught Coyote for his lying and put him in a sack. They started to carry him to California, where the judge li-ed. They brought him to the house of the judge. Coyote turned himself into a girl. The judge removed his clothes with the intention of spending the night with tlie girl. When he opened the bag Coyote came out and began to bite him. The judge ran out crying. Coyote taking all the money started to carry it home. Whenever he came to a tree he threw money on it.

‘ This is a Mc.xican folk tale which is told in Spanish by the Mexicans in New Ale.xico.

2.3t) Anthropological Papers American Museum of Xatural // istory. [Vol.

He ciune where a [Mexican lived who had treated liis dog badly. It was very poor. “ ('oini)adre,” Coyote said, “how is it you are so poor?” “Coinpadre,” rei)lied the dog, “my peoj)le treat me badly.” “I will make them treat you well,” said ('oyote. The Me.xican’had some hens. “I will run off with one of the hens,” said Coyote. Then Coyote seized one and ran off with it, biting it as he ran along slowly. “Where is the dog?” said the Mexican. Then he sent the dog after Coyote who was now beyond the hill. The dog ran up to him, took the hen and carried it back. On that account they treated the dog well.

The famil}^ went off to a dance one night leaving the dog at home. Coyote came to see him. “Coinpadre, are you staying all by yourself?” asked (Joyote. The dog replied, “ I am just by myself, Coinpadre.” They were staying there together when Coyote asked the dog, “ What is in that box?” “There is a bottle of whisky in there,” said the dog. “Coinpadre, let us take a drink,” Coyote said. They took out one bottle and began to drink it. When they finished the bottle Coyote said, “ Compadre, I am going to shout.” “Don’t do it,” said the dog, “the people might know about it.” Nevertheless, Coj'ote became drunk and com¬ menced to shout. The people came back, whipped the dog and drove him out. Coyote had defecated on all the clothes. That is why the dresses of the Mexican girls are spotted. The trees upon which he threw the money became apple trees. That is why apples are sold for money.

45. How Mole Won the R.vce.

All the men congregated to run a race to the border of the world where a pretty girl was living. The one who would get there first would marry her. They were running along. Coyote far ahead of all the others. He kept looking back as he ran along. The men were all running one behind the other.

Heron started to run long after the others had set out. He ran by all the otliers as they were going along a slope, and came where Mole was running throwing a lot of dust over himself. “Where are you running?” said Heron to Mole. “We are all running to that girl over there.” “Sit on my back,” said Heron to Mole. He lay by Heron’s tail who ran with him passing everyone else. Finally, he came where Coyote was by himself, far ahead of the others. He turned and looked back. Heron passi'd by him and coming near the place put Alole down saying to him, “ Hurry uj) now, run.” [Mole came there. When Coyote and the other men came running along. Heron said to them, “What are you running for? [Mole has already married the girl.”

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4G. Frog Wins from Antelope in a Footrace.^

Two antelope were gamliling with a white tailed deer and a frog. The antelope and deer ran a race in the woods. White tail deer jumped over the tree and beat, for antelope had to run where there are no trees. He won from antelope the dew claws and the fat on the hips.

Then the antelope suggested that they run a race with frog out on the plains. Many frogs put themselves in a line, reaching from the starting place to the goal. When they started to run each frog jumped this way just as one shakes a string. The antelope was beaten because he thought frog could not possibly win. That was the way it was done.

47. When the Birds were Chiefs.

They made Robin chief they say. When he spoke as a chief all the clouds disappeared. Then after him Tsitc’ike spoke as chief. Then every¬ body killed game and his people were well pleased, and ne.Nt Tcogaligo was chief. They had very much deer meat and his people were pleased. All the people were bringing meat and were happy because of their chief.

When Tcil^ became chief and spoke it grew cold. “Do not speak,” they said to him or it will snow'. “ Go and eat cedar fruit,” they said to him, “you have talked enough.” “Let me alone an^Avay, I am the chief. Do not bother me,” he said to them. “ Wherever I camp, the heat almost kills me. My children cry because of the heat. Because my mouth is cold I do not live among the people. I go about by myself, whistling. I ask that much snow should fall on you because you do not like me. That is why I do not like you. If you do not bother me my mind is not against you.” Thus he spoke, they say.

48. Woodpecker Describes Himself.

They say Woodpecker spoke as follows : “ I like to climb trees. I live among them because no one talks to me. I peck holes and eat with my hard bill. I raise my children in the holes I make. That is why I like the trees. I live upon their pitch. Whatever happens I do not complain

‘ The story is told of Coyote and Turtles among other tribes. Dor.sey, (d), p. lO.'i; (e). p. 143.

• A brown bird big as a robin.

23S Anlhropolugical Papers American Museum of Natural Ilistonj. ['ol. Mil,

l)ec“ause I have suixTiiatiiral power. 1 like to carry ahout the rotten pine. I like to pull oil" its bark. I like the trees because I live ui)on them. He painted my face rc'd and made my bill with which I carry wood, .\lthough I peck with it all day, my head does not ache. ]My hand does not get tired because I am used to it. 1 go among the trees all the time because I like them very much. I eat the pitch and get fat from it. I go among the trees by nieans of my wings. I like to fly about from the top of one tree to another. That is why I do not coniplain. Because it is my nature I live among the trees. I sleep well in my house.”

49. Flicker Describes Himself.

“My name is Gose ‘flicker.’ I eat with my long bill. I fly with my wings which are red underneath. My legs are blue and the borders of my eyes are pinkish. My voice is loud and when I sing all the people hear me. They like my voice. This is my nature,” he said they say.

50. Lewis Woodpecker Describes Himself.

“My name is Niji. My eyes shine. My beads are becoming to me and my coat is very black. I raise my children in a hole in a tree. My young like to li'e there. They feed upon grasshoppers and flies. I live with my children. My red breast is becoming to me. I shout every sum¬ mer and the people like to hear me. They all know my voice. 1 do not eat much pitch but I like acorns.” This way he spoke they say.

51. Owl Describes Hlmself.

“I am called Vi, ‘owl’. I carry a basket and frequent the low gaps looking for people. I sing for them but do not think about them.” ‘‘If you come to see me, you may eat the leg which lies in the basket,” he told him. “There is nothing in it,” his guest replied. “ Yes, there is pemmican in it,” he .said. “That is my luncheon. When the sun goes down my basket will be full of meat.”

“Where shall I come to .see you?” he asked. “You may come to me where the two ci'dars stand.” He came there at evening and found his friend with a basket full of meat. The pemmican that had been in it was gone. “This is something’s meat; take it home to your children.” Then he

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carried it to his children. “ I am carrying it home to my clhldren,” lie .said. “ There arc not many of them, there are only two.” “ Anyway I am j)leascd, for 1 was looking for provisions. My children eat nothing hut meat. They hecoine large quickly because there are only two of them.” “The people fear me because of my eyes. They are afraid also of my yellow horns. This is my nature. I bring you people’s meat and I say to him, ‘whu o whul’” Thus he spoke they say.

52. Panther, the Gre.vt Hunter.

When Panther hunts they say he kills many deer. He only kills the big bucks. His house is full of buckskin. He only eats the hind (piarters and the breast. His wife dresses hides until she is tired and then calls her daughter to help. “I told you to rub this skin. You are lazy about it,” she said to her.

The trees about his house were about to break with the drying meat. Wolf came to visit them. He gave him a hind quarter when he came to his tent. People’s fat is good. He pounded the meat for him and gave it to him. “Have you satisfied your hunger, my partner?” he inquired. “Thanks, my friend, I ha^'e had enough.” When he went home his chil¬ dren ate of the meat and were happy. “ I do not want anything,” his wife said, “ I am satisfied. iVIy husband goes hunting and comes back with meat.”

“That is the way I do,” said Wolf. “ I kill nothing but bucks for you. I began by killing fawns but now I don’t shoot them. You shall eat noth¬ ing but hind quarters. You shall be wiping the fat from your mouth. When I start out to kill I succeed. There is plenty of buckskin in my house. You will see plenty of deer meat there and you will get tired of carrying it. You will be tired of carrying meat by the time I have hunted twice. You may rely on me for I do it for you. No one comes to me and asks for meat in vain.”

53. The Governor, Old Woman White Hands.

Long ago, four men lived at Taos lying on a shade.^ They went about svith their minds but their bodies remained at Taos. One of them went east looking for the enemy and found their camp. The four men came

1 The common four-posted raised platform on which food is stored and under which the family often sit.s.

Anlhropoloyical Papers American Museum of Xalural History. ['ol. VIII,

there and took tlieir stand facing inward from tiie four directions. They killed the enemy, dri-ing them in toward the center. They killed the enemy but burned up their property. After this they would come back to Taos and lie on the shade.

One went east again and found the enemy camped on this side of the .Vrkansas at Tsekfiuaye, “rock stands up”. He came back and reported. They sent him to Santa Fe, saying, “Go to Old-woman-her-hand-white and tell him to kill the enemy for us. Tell him to come at once.”

The messenger came to the governor and told him. The governor did not believe the man but put a ball and chain on his ankle to roll along as he walked.

He did not return at the end of the first day or the second. “May you die! Old-woman-white-hands you have done something to him. That is why he does not come back,” they said. The next day he did not come although they expected him. “!May you flie! You must have done something to Okadl. Now, we had better go after him,” they said. When they came there they asked, “Where is the man we sent to jmu asking that you kill the enemy for us?” Then Okadl came there from the jail walking 'ery slowly, the ball tied to him rolling along. They looked at him and said, “His father was good to him and made a rattle for him.” “You had better unfasten the chain. This is the man who came to tell you to kill the enemy for us,” one of them said to the governor.

After two days they said, “Hurry and get ready. We will go back to Taos and wait there for you.”

They gave them horses fitted out with bells. They started back, the bells sounding sis.

They said again, “Oh, his father was good to him. He travels with the bells jingling.” They came there and gave the horses and bells to the Pueblo Indians and then went upon their shade.

They remained there one day and then the next saying, “May you die! What is Old-woman-white-hands doing while another day passes?” And then over there the dust was rising from the horses as they came. They came to Taos with their horses all sweaty and camped by the sinking ])laee.

At evening, they came to see them saying, “Old-woman-white-hands, where shall we cami) to-morrow?” “(’lose by,” he told them. “Oh, you must be with child,” they told him. “We will start early to-morrow and get there before you,” one of them said.

They were already there eating in the evening when the others rode up with sweaty horses. After dark, they came to the governor’s camj) aiul said, “Now, Old-woman-white-hands, where shall we camp to-morrow?” “Not

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far,” he replied. “\ou must he with child if you can’t go farther than that, Old-woman-white-hands,” they said, “^^e will start early to-morrow ahead of you.”

They were sitting there, eating, about sunset when the others rode up with sweating horses. They went to him in the evening, saying, “ Oldwoman-white-hands, where shall we camp to-morrow?” “Not far,” he replied. “Oh, Old-woman-white-hands, you must be with child. A little farther than that,” they told him. “We will start early to-morrow ahead of you.”

They were sitting there eating already. “You had better go and look at the enemy again,” they told Okadi who was their servant. He went and looked. “Their camp is all cpiiet yet,” he reported. They moved toward them. When they were near they told him again, “You had better go and look again. W e will wait until evening.” When they were near the enemy’s camp they built a fire. “Now, Okadi, go to the enemy and get something to eat.”

He went there where they were eating and they gave him some meat. The four men were sitting eating. “Go again and get water,” they told him. He went there again and Imrrowed a water basket with which he brought them water. When they had drunk they said, “Carry the water basket back to your enemy.” He carried it back.

The four men lay down. The others came about daybreak the next morning. They moved toward the enemy who had their camp on either side of an arroyo. The next day the men stood facing from the four direc¬ tions. The enemy discovered them. They began to kill the enemy with their war clubs. They had no arrows but just clubs for weapons. On the other side of the arroyo they were not fighting. They fought with those on the one side until they were all killed. They went among those who had not fought, saying, “These are my folks,” and stroked their hair as a sign of friendship. They gathered up all the personal property and the horses. “Now, Old-woman-white-hands, tell your people to stand in line on the other side,” one of them told the governor. They distributed the goods among them.

Then he said to those of the enemy with whom he had made friends, “Pick out your horses.” 'They picked them out.

“Now, Old-woman-white-hands, give the other horses to your people,” he told the governor. When the horses had been given out he saitl to the governor, “Now, Old-woman-white-hands, you may camp after us as short marches as you wish. You have become a rich man. Go back as slowly as you wish.” The four men went back from there in one day and climbed up to the top of their shade.

Anthropological Papers American Museum of Xalural llislory. [^'ol.

TRADITIONS AND PERSONAL EXPERIENCES.

54. The W.^r with the Americants.

Long ago, the Jicarilla were camping at Alora. A large band was also camping on the (hinadian. There w'ere many cattle about there, one of which was wearing a bell. This one the Apache killed. They were dis¬ covered and the American soldiers came, demanding four chiefs. The Jicarilla would not give them up. The soldiers rode back and the Jicarilla moved their camj) to another place. The soldiers came again on horseback and demanded the four chiefs. Before the fight began, the .Vmericans passed about their canteens and drank whisky, becoming drunk. They then rode toward the Apache shooting at them. Their fire was returned, three of the Americans being killed. One Apache had his finger shot off.

The Jicarilla moved their camp to a mountain east of Picuris. When they had been there four days the Americans came again on horseback early in the morning. They halted and one approached to pass the Apache a paper. An Apache took it from the hands of the officer and tore it up. Someone shot the person who had handed the paper, wounding him in the arm. Then the soldiers opened the fight. They had halted on the plain with their horses and were shooting in different directions, the Indians having surrounded them. The Apache kept on shooting and killing the soldiers until only two were left. Eour of the .\pache were killed. They took all the arms of the soldiers and the money from their clothes, a large sum.

From there the Apache movcfl to the west side of the Rio (Irande. From there they moved to El Rito and afterward to Vallecitos. A company composed of Mexicans, Pueblos, and soldiers, follow('d them, shooting at the Indians who mo\ed their camp without anyone being killed. They camp(>d by Coyote from which place turning back they went to Conejos. From there they move'd eastward to Saikanyediye on top of the mountain. From there they went to the branch of the Arkansas near Pike’s Peak and Pueblo. They then mo\’ed eastward to a canyon where they mingled with the L te. They rode down to a jJace where a Mexican was living, killing all the jx'ople that were there. They brought back a scalp and danc(‘d with it.

Alter about a month they moved eastward from Pueblo where they

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encountered a large number of the enemy. The fighting began early in the morning. The Apache climbed to the top of the mountain on foot where they remained for some time and then went westw'ard coming to DzindiLee. After camping there a few days they continued westward. Again a band of soldiers, Mexicans and Pueblo Indians commenced to fight them. The Ute withdrew from the Apache who broke up into small bands and scattered in different directions. The Ute, not wishing to continue fighting, w'ent to the various INIexican towns where they lived.

The Apache stayed in the mountains where the enemy, Mexicans, Pueblos, and American soldiers joined in fighting them as if they had been deer. Many old women and children died of starvation. Leaving the country east of Conejos, the Apache came to the neighborhood of Pagosa, camping among the mountains at the head waters of the Chama. At Tierra Amarilla they joined the camp of a band of Ute. After remaining there a while, they moved their camp to Cangillon near Abiquiu. There the American soldiers made peace with them, distributing goods from wagons. Each Indian received a present and peace was established. “Are these all there are left of you?” asked one of the Americans. “Yes, only so many,” replied an Apache. “ ATu were nearly exterminated,” said the American. “ Do not become enemies again. Many old men, children, and women, have died,” he said.^

55. The Horses of the Apache are Stolen by the N.yv.^lJO.

Their camp was there at Cimarron. In the springtime the Navajo came and drove their horses away. The Apache rode after them, mounted on their horses which the Navajo had failed to get. As the^^ followed them they found the poorer horses standing one by one. They brought only these home with them. When it was fall the Ute and Apache together went after them where they had driven the horses away. At KoLtsoye, “yellow river” they drove away the horses of some IMe.xicans. dhere they saw two mules which they took away and hid in the brush. From there

1 Casa Maria said that when this happened he was about as old as his youngest deaf mute son, about twelve or fourteen. He said the American general s name was O-idi who afterward died at Taos. He agreed that this was probably the man called by Americans, Kit Carson. He said that the goods were issued by a man named Baixahi. In the Annual Report of the Commissioner of Indian Affairs for 1855, Mr. Merriweather, governor and superintendent of Indian affairs in Z'^'ew Mexico reports both the expedition and the making of peace. The presence of St. Vaian. an officer of the New ^Mexican volunteers, is mentioned. In the same report (p. 192) Mr. Carson mentions the fact that he was present at the lime peace was made. An extended account of tfiis war is given in the. Life and Adventures of Kit Carson.” Peters, pp. 414-526.

AidhropoUmical Pupcrs American Muse.um of ^'alul■al Ilitslonj. [Vol.

they went to Hoscjue where all the Navajo had been j)laee(ld When they got then', six Ute rode on in front and after dark drove away four of the horses. Two of the Ute, wlio were out after another horse during the night, came upon a Navajo whom they shot, infiieting a Hesh wound. The Navajo hid in the brush and the Ute brought back only the horse with the saddle.

Early the next day they rode toward them. Tlie soldiers were drawn up on horseback in front of the ditch where the Apache and ITe dismounted and went forward with a Hag which they had raised. Tlie soldiers then announced that they would Hght against whichever tribe fired the first shot. They then rode with them into the town of Bostpie. The Ute and Apache rode in the middle with the soldiers on each side. The Navajo, coming up, said bad words against them but the soldiers surrounding the Apache would not let the Navajo attack them. Even when they were inside, the Navajo came up, still wishing to fight. Einally, they gave it up. Two soldiers stood by the door watching while the Indians were eating. A Navajo who wanted to sell something came u{) behind the soldiers and attempted to go in. The soldiers, discovering him, shot him right there and killed him. His own peoj)le (Navajo) took him outside.

After remaining there four days the Ute and Apache started home not having been given their horses because they had already stolen others.

Some of the enemy had been to Santa Ee. One of the family had died. “If any other tribe finds us, let them kill us if they want to,” they .said. They came to Santa Ee, two men, two w'omen, and four children, eight of them altogether. As they were coming l)ack from Santa Ee toward even¬ ing, the Apache and Ute returning from there (Boscpie) saw them Riding after them, they overtook them and commenced to fight. They killed one man. Two rode off and one woman attemi)ted to escape on foot, favored by the darkness. They caught three of the children and this woman. They also captured the horses with their packs in which they were taking home, corn, bread. Hour, peas, and whisky. They brought them all away, arriv¬ ing after night where the Apache were camped. They did not take the scalps because no one knew how. The Ute knew how to take scalps but the Ute did not kill him. Eor that rea.son he was not touched.-

Early ne.xt morning, a man went over to the Ute and told them. “You come and scalp the imui. We do not know how,” he said to them. They

Ttio Navajo were arlsoaers of war at Ft. Sunnier, Bosiiue Kedonclo, on the I’ccos Ulver from ISOS until 1S07.

’ Tlie Informant commented. "Very few of the .Vpaclie know liow to take a scalp. If they do not know how. it (scalpiiiK) makes them die without sickne.ss. Tlie body drie.s up. They somotinuis fall in the fire."

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immediately eommenced to shout and run after tlieir liorses. Whoever got there first jumped on his horse without a saddle, and raced to the place where the man lay. They took the scalp, and cut off the ears. They cut off the fingers too. They brought these back to their camp. One of them took the scalp, turned it over his knee, and cut off pieces of flesh. They put these pieces in the fire, eating some of them and rubbing the others on their bodies.^

They rode off, stopping at noon, to eat. They built a fire. A man leaned his gun against a rock. While they were eating, a Ute climbed to the top of this rock, sat down and began to sing anti shout. Without anyone touching it, the gun went off, shooting this man through the hip. He fell down and the others all ran up to him. The ball passed through the bone breaking it. They moved away from there, placing the wounded man on poles fastened on each side of a horse. They dragged him along this way.^

They moved to Cimarron. As they rode near they held the enemy’s scalp. They went dancing around there and kept it up until night. They stopped at night and the men went to their homes. Early the next morning they started dancing again, continuing until dark. They stopped to eat. The ne.xt morning they danced again, continuing until sunset. They stopped to eat but began right away to dance again. It dawned while they were still dancing. After it was daylight they commenced dancing again, stopping to eat when it was night. They commenced dancing again and continued until it was daylight when they finished.

56. A Eight with the Enemy on the Ark.xns.xs River.

The Apache and Ute were camping together near Cimarron. After they had held the bear dance, they moved away to the Canadian River and continued camping at “small hills”, “ saddle-washed-away”, Carriso, “Cimarron dry”, and “five peaks” until they came to a plain where there were many ponds of water. From here, they moved toward the east to the plain where many buffalo had been killed. They could not tell who had killed them. They next moved to a place on the Arkansas River called “white sands.” From this camp they rode eastward looking in vain

Because the enemy (Plains Indians) sometimes took off the Utes' ears and fingers to wear, the Ute did the same. “.Just the Ute did tins way, (ate it). The Ute say if they do this the enemy will not be strong. They will get scared quickly.”

• The travois seems to have been used only for the transportation of the wounded and infirm, the practice of packing the loads on the backs of the horses having been adopted from the Mexicans.

24() Anthropological Papers American Museum of Natural History, [^'ol. VIII,

for buffalo. They found only bulls going about by themselves, one of which they killed and brought l)ack with them.

About half the band turned back west from this point while the others went on eastward. Another buffalo bull was found by itself and killed. East of the Arkansas River they found the track of a mule and a horse led behind, evidences of the enemy They moved their camp back toward the west to a mountain called, Tseintcincyihi.

Three men turned back to hunt deer. The enemy who had been follow¬ ing, discovered these hunters and riding up, took away their horses. One man hid himself successfully, another escaped through the thick brush, and the third was followed by the enemy. On this side, where a small arroyo passing through a little flat enters the larger arroyo, the enemy began shooting at him. An arrow which the Apache was holding in his hand was hit in the middle. The Apache, having dismounted, waited close by in the arroyo. He shot one of the enemy who came up close to him causing him to fall from his horse. The others, coming to the same place continued the fight, shooting the Apache in the back. He pulled out the arrow but the small flint arrow-head remained in his body. He shot again and another enemy fell from his horse. The enemy were now afraid and with¬ drew. The Apache went into the brush. One of the men came to the Apache camp and brought them word of what had happened. That even¬ ing, several of them rode to the place on horseback. Having spent the night in the thick brush close to the enemy, they came early the next morn¬ ing to the place where the two men were still staying. They found that the stones on which the blood had dropped where the enemy had been shot from his horse, had been all turned over and the bloody grass had been pulled up and thrown into the brush.

On the top of a small hill near by, a platform had been built on which the body had been placed together with all of his personal belongings. The Apache rode close by this place. They found where the enemy had been encamped in large numbers near the creek and had killed sheep and eaten them. The enemy had gone to the mountains on the other side of the river. The Apache turned about and started toward home.

Some of the Apache, two men, two women, and three children; seven in all, had started on in advance. They noticed some people traveling behind them and sent one of the men back to see if they were their own people. When he had ridden close enough to them he saw they were not his people. When he turnexl to ride away the enemy rode after him, calling to him to wait. Then he stopped his horse, took off his clothes, put on his warbonnet and shouted to them, “Now.” .\ chief of the enemy rode toward him. The two men, drawing their knives, and stopping their horses close

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together, tried to pull each other from their horses. Each stabbed the other with a knife and both were killed.

The enemy then rode np and surrounded the remaining Apache. The man kej)t shooting at the enemy. Although the arrows fell all about none of them hit him nor was he wounded by the bullets. After a while, he was shot in the sole of his foot. He killed many of the enemy. The enemy killed two white horses near one of which the wounded man was lying, lie took off the bridle and then put it down again on top of the horse. While standing there he was killed. They were all killed except one small child whose body was not found. The enemy had taken it captive. The arms and legs of two of the children had been cut oft'.

When the remainder of the Apache came back to Cimarron they in¬ quired for their relatives. Finding they had not returned, a party of eight went out on horseback and found their bodies where they had been killed. They gathered up and brought home four large bundles of arrows some of which they distributed among the Ute. The Ute said that even when several had been engaged in the fight they had never found so many arrows.^

57. A Duel Between Scouts.

At another time they were off on a buffalo hunt. While one man was scouting ahead for the enemy he saw one of the enemy also scouting. They came toward each other, stood some distance apart and talked by the sign language. They motionetl that they should come near to each other. One of them threw his arrows on the ground and held out his empty hand. Then the other one also threw' his arrow's upon the ground. The enemy held up his bow towuird him and put that on the ground also. The Jicarilla held up his bow' and put it on the ground. The enemy drew his knife, show'cd it to the Jicarilla, and placed it on the ground. The Jicarilla signed that he had no knife. Then they agreed to meet in the center and to make friends. Each said that he was w'ithout weapons. They met and com¬ menced to talk by signs. Soon they were fighting w'ith their fists. The Jicarilla w'as getting tired. The enemy picked him up and commenced to carry him where his weapons w^ere lying. The Jicarilla had a knife sus¬ pended about his neck. As the enemy was carrying him toward his weapons he thought about his knife, drew it and stabbed the enemy under his arm. He dropped him and ran for his weapons. When he was close by them he

1 When asked how the iaformation was obtained concorning tliis encounter Casa Maria e-Kplained that a Mescaloro Indian who was with the enemy at the time, afterward told of the occurrence on a ration day. The Ute immediately killed him.

24S

Anlhropologicnl Papers American Museum of Xatural History. [VoL .V'IlI,

fell and died. Tlic Jicurilla scalped him, took all his weapons, and carried them to his camj). Everyone was frightened and ran back to his own country. When they came back, the}' made the scalp dance with it.

58. (’,\PTIVE Wo.M.\N ATTt;.\IPTS TO M.^KE PeACE.

A company of lAe who was traveling down the (Canadian River was met near Salt River by a band of the enemy from the east. Early one morning, two of the enemy rode up to a tipi where a Ute woman was staying by herself.^ When she started to run to the main camp the enemy rode away. Her relatives, on being told what had happened, drove up their horses and, selecting the best ones, rode after the enemy. These, whom they found to be numerous, turning, rode back toward them.

An old woman, a captive from the enemy, rode out from the ranks and spoke to them. The enemy and the ITe had stopped in two lines facing each other. The old woman, attempting to make i)eace, rode along the line, saying, “ I came out to make i)eace with you.” When she had pro¬ ceeded about half the length of the line, and the men had agreed to make peace, those at the other end of the line began to fight.

The Ute, piling up their property close to the edge of the road, took their position behind it. Their horses were tied ih'R-ie ..rroyo. The enemy came directly at them and they began to fight. When they were close one of the enem' fell from his horse, wounded. An Apache woman having an ax in her hand jumped upon him and although he was not yet dead, cut off both his arms with the ax. She pulled his wrist guard off and threw it upon his stomach.-

They began to fight again, the U^te driving the enemy forward. They captured four horses from the enemy. The Ute, mounted, rode on both sides of the enemy who were on foot, pursuing them some distance. When the Lite turned back, the enemy followed them. They sang as they marched along. When the enemy came again within shooting distance, the Ute flismounti'd and without moving from their position, killed all their enemies and took their scalps. They immediately broke camp and set out for ( imarron which they reached in four days. They established their camp there and held the dance.

‘ 'The woman wa.s by herself becau.sc of her condition at tliat time. She nevcrtlieltsis broke the established custom in the time of iteril.

2 Tills story was Uild to e.xplain the givint? of names to children. This old woman when she returned from the expedition, gave an account of what she had done and named t he narrator, ( asa Maria, then an inlant, bet'o. wrist guard. It seems to have been customary among tlie Apaciie for the women to mutilate the dead thereby preventing the we-riors from losing their luck by pollution.

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59. The Horses of the Ollero are Stolen.

Long ugo the Ollero came to Cimarron where the Llanero were then living and said, “^'e are going to hunt buffalo.” Maxwell, having loaned them a number of good horses, burros, and mules, they went away to the plains and camped near the Canadian River. Having camped successively at K’aixactciye, Dakugaye, and TseLitcI na.xabiLlye “ stone red hangs down ” they came to Nadostse'aiaye “where pipes are made.” They had now reached the range of the buffalo but there were none there except a few who were roaming about by themselves. They caught two buffalo calves with a la.sso and led them home.

Breaking camp, they traveled east to Red River, having camped on the way at Cheyenne Canyon and at NabeLtc’Idlye. Riding down the river, they came to a large herd of buffalo. Riding in among them they killed several and brought the meat back home. The next day they went again after the buffalo, securing several which they brought back. Although they now had much meat they went again, on the third day, and brought back a large quantity.

That night, after it was dark, the enemy came and drove away half of their horses. The next day when their loss had been discovered they rode after the enemy but did not overtake them. After two days, they gave up the pursuit and returned to the place wdiere the horses were driven off. Those who had extra horses lent them to those who w'ere without for the packing of their loads. As they went back, some of the men rode far out on each side, w'atching for the enemy. They discovered a band of wild horses and sent word to the main party who immediately caught their good horses and rode after them. The^' found the wild horses on the south side of a dry lake. The void horses having been already surrounded noticed the men, stood looking at them for an instant and then broke away. The Indians rode, after them and turned them back. Coming toward them from both directions, they caught a good many. A colt was following close behind a wild horse which a man who was chasing kept missing. Soon after, having caught another wild horse, he succeeded in catching the horse which the colt was following and when he stopped it the colt stopped also. Piveryone laughed. They brought many of the wild horses back to their camp.

As they came back toward the west up Canadian River they saw wild horses again near the Salt River. Surrounding them, they caught two. From there they came to Cdmarron having camped at Xag5ntt’iye, Dakuga¬ ye, K’aixactc’iye, and at the Canadian River. The Ollero went west¬ ward to their own country and camped near K1 Rito. We camped on the

Anthropological Papers American Museum of Natural History. [Vol. VOII

other side of the Rio (irande by Cimarron wliich was our country. The enemy used to come after us there at Cimarron but we did not come west¬ ward on that account for we were not afraid of them. We used to go to the east and fight them. Sometimes the horses gave out on the journey and had to be left behind. If any of the enemy were killed their horses were taken away. When they returned with scalps, they camped about Cimarron and danced. They always kept watch toward the east while they were dancing.

60. Expedition to the Adobe W.\lls whth Kit C.\rson.

It was at Cimarron also that they started off with (lidi (Kit Carson) after the enemy. There were Ute, Apache, soldiers, and Me.xicans. Four different nations went with him after the enemy. They went down the Canadian River to HweLdibade (Mexican name?) where they found the enemy. There were many tipis there. At evening, when they were ap¬ proaching the camp of the enemy, men were sent out to observe. There their camp was lying some way off. The party moved on until nearly day when they saw the campfires. The horsemen, leaving the others, rode forward. There were two camps of the enemy, one above the other. All the Apache rotle together and commenced to fight. They drove them from the upper camp and pursued them to the lower camp where they fought with them. Taking away their horses they fought with them until night. Many of the soldiers were killed. One Apache was killed and one was wounded in the foot. A spent ball entered his foot but did not pass through it. Another Apache received an arrow under his arm through his clothing. Many of the enemy were killed and all their tents and goods were brought home on wagons. The enemy drove them away from their lower camp. They came back to Cimarron where they danced until they were tired. ‘

61. An Unsuccessful Expedition led by Maxwell.^

Fourteen men, Apache, went from there on horseback to a place called, Iciegedjinye, where they slept. The next morning they started off on

‘ This account was given after an inquiry had been made of Casa Maria whctlicr he went on the exptxiition. He said tliat he did not go but that his itrother wont. An extended account of this affair is given by Lieut. G. H. Pettis, “ Kit Carson’s Fight with the Comanche and Kiowa Indians at the Adobe Walls on the Canadian River, Nov. 25. 1804." See also, Mooney, (b). p. 314-17.

» Lucien B. Maxwell who controlled about 2.000,000 acres of land in northern New Me.\icoon which many Ute and Jicarilla Apache lived. Cf. Inman. Col. Henry. "The Old Santa F6 Trail,” pp. 373-388.

1911.]

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2ol

horset);ick and rode to Tcic^nye, “tree stands” where they slept. Tlie next day they rode on to K’aiiJ)ayeye, “brown willows” where they slept. This was on Kfintsoyeye, “yellow river”. The next day they rode to DjananilihXye, where they slept. The next day they rode to Boscjne where Maxwell lived. A great intiny IMexieans came there in wagons, about three hundred in all. IMaxwell made war-honnets for us of white turkey tail feathers. He also made black leggings and white shirts which he gave us.

Then they started out on the plains toward the enemy. They camped at a place called in ^Mexican, Alatno Mucho. At Tierra Blanca they spent the next night. The next camp was at Portales. The next night was spent at Salada. From there they went on to a lake about five miles across where they camped again. They moved from there to Daktiediye, “no water”, where they saw signs of the enemy’s camp. There were many bones which had been chopped up and thrown in a pile. They moved their camp to a place where there was another lake. There too, a good many of the enemy had been camping. They found where the enemy had killed a horse by the edge of the water. A woman had died here and they had placed her below a riilge of rocks and piled up stones above her.^ A Mexican who climbed up there took the body from the grave and then began to shout. The other ^Mexicans ran to the place. They took away all the clothes and began to shout. They also took many bracelets which were on her.

Then it began to snow on them so that they could not see any distance. The wind also blew and it was very cold. There was no wood and the provisions were exhausted. For two days they did not eat. We turned back from there. It was close to the country of the Texans and they were afraid of them. We came back hungry to Boscpie where Maxwell lived. He killed a steer for us and gave us four sacks of flour and one of coffee. He gave a horse to one man. We ate up all of the steer. Maxwell gave us a letter to his herders flirecting them to kill a fat steer for us. It was very cold. We started from there and in six days came back to ('imarron not having seen the enemy.

()2. The Apache IMeet a Texan.

lA)ng ago they moved the camp east to the plains from there own country at Cimarron. They camped at DziLtcitdjaiye, “mountains stand there”. From there we went to Dziuntsaiye, where we secured antclo])e meat. They

1 There wa.s no timber with which a i)latform couici be buiit on whicli the liody might bo piacod, as was usual with the enemy. Tlie horse had been kiiied because of the woman's death.

■X nlhropologiail Papers American Museum of Natural History. [Vol. VIII,

moved the camp to 1 )/dLnkelleye, “mountain flat”. Tlien tliey camped at (iadjacye wlicre they secured only antelope. They camped at Kauleiaye, “cedar stands”. Ne.xt they camped at Sigolohoye. There by a lake was a hand of wild horses which they suri-ounded when they saw them. When the horses discovered the men they ran away. The Indians rode around in front of them on both sides. Then riding toward them they caught tw('nty-three which they led home. After two days they moved the camp east to a place where there was no water. Early in the morning the ne.xt day tlu'y went to Ilondaye. There on the plains they looked in vain for buffalo.

After awhile three men were out riding on the plains. They came home about evening saying that way down stream were many of the enemy camped on the flat. They rode toward them and slept that night close by. hiarly the next morning two men rode toward them. They approached, riding from side to side. When they came up to the place there was no enemy but buffalo. We rode to them and killed a great many. We brought home the meat arriving after dark. On the stream above us it rained hard during the night and the water came up over us, washing away much of our property and all the meat.

A Ute riding out from this camp took horses belonging to a Te.xan and drove them away thinking they belonged to the enemy. They drove home seven of them. A man came riding after them oji a mule. His foot slipped through the stirrup and he fell off. The mule ran with him, kicking, and dragging him back to the house, dead. Then another man came out and they gave the horses to them. He asked for other horses. “You must give me hai horses because my man was killed by his horse when he was coming after you. If you do not give them to us I am going to kill you all,” he said. They gave him ten horses.

When they gave him the horses he was satisfied. “ You must not bother th(' buffalo,” he told them. “If you see anything lying about you must not touch it. Let it lie there, it belongs to someone,” he said.

They movesl their camp to a place called Balalolo and then to Agua .Vzul where' they found some buffalo. They killed a few; there were not many. When the buffalo wore gone they moved up Red River. There were many buffalo there. They killed many and dried the meat which they tied up in ])arfleches and packed on the honses. They drove the horses back up the river to El Rito Blanco, camping at Millo Agua. They ero.ssed where they make i)ipes in the middle of the river. Erom then' th('y movt'd to Liyeuleseiaye. Then! the river flows over a rock, 'riu'y eanu' to th<' ('anadian River and the ne.xt day got back to ('imarron.

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63. A Ute is Saved by ms War-Medicine.

Long ago, over east of Picuris, where the houses were by tlie river there was a medicine ceremony. There were many people tliere and they danced. Mlien it was over the Apache moved their camp to the top of the mountain. Their camp was at Dzindzenadzisgaye for some time, after whicli they moved to Cimarron. From there tliey camped in succession at Mik’e- Sojiyc “ black dried lake ”, at Tconcjadzoye, “ small pines ”, at DeLdiuiIye, “cranes make a noise,” at K’ekontsoye bijaye, “small yellow spot”, and at TseLgaiye, (white rock). From there one of the Ute who had their camp at Cimarron went to the town to buy whisky in canteens.

The enemy, coming from the east, met him and he commenced to fight with them although he was alone. The Apache and the Ute knew it although they were drinking whisky. His people came to him where they were fighting on the Canadian River. Just as they came there, he was shot through the chest. He caught hold of the horse’s neck and fell. Someone untied his medicine which he was wearing across his chest. The Ute spit blood and sat up. They put the medicine in his mouth four times with a spear of grama grass.

“Now fill a pipe for me,” he said. They filled the pipe for him and he smoked. The blood stopped flowing. They tied a cloth around his chest. He sat there.

They went after the enemy. One was killed on the banks of the Cana¬ dian Itiver. They continued fighting as the enemy withdrew eastward. They threw away their weapons and clothing, even their breech cloths. The Apache took much of their property including many horses and brought them back with them. They danced with the scalp.

G4. Pesita is Shot.

Long ago, they came to Cimarron for rations. Pesita ^ and another Indian commenced shooting at each other without the knowledge of the other Indians. The other man was shot in the shoulder with an arrow ami was killed. The Ollero came running close to Pesita’s tipi from all sides. They shot at each other. Pesita was hit with a musket ball and shot thi’ough the thigh. He fell right there. They stopped shooting and the Ollero ran off west to their own country. Afterwards Pesita gave them a good horse ami they made friends.

1 a Jicarilla about 6.5 years old who was the mformaiu for several of the myths.

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Tlicy came again for rations and fought witli tlu' Americans. One Indian was sliot tlirougli the flesli of his arm and anotlier was sliot tlirough the chest, from side to side. We surrounded tlic house l)ut the American agent did not want to fight and we did not shoot at each other.

Afterward there was sliooting again at the same j)lace. One Indian was killed and another was caught and i)ut in jail. We rode there on hors(‘))ack. Oiie man rode in front of us h}' himself. He rode right up where tin; Americans were in line. When In; was near, his horse was killed and lie started liack on foot. They sliot at him. He went slowly but was not hit. He got away from them. We rode up and surrounded them but they did not want to fight. They gave the man they had in jail back to us so we did not fight. When we had gone home the soldiers came to us and made peace.

After that, rations were issued again and the meat was being given out. He gave the bones to two men. One of them struck the Agent with the bone.’- 4'hey shot him through the flesh of the arm. They shot there inside. Then the Agent ran into his house. After a while, the Agent came out; he had been shot in his hand. They ran toward us and we started toward them. We were going to shoot but they did not attack us.

().5. The Arrows Fail on the Hunt.

In the fall they cani])ed out in the plains for buffalo. They camped at the Canadian River, then at Dzluts’ldgaiye, “ mountains stand ” at LiyeidescLye, “saddh'd floated away”, at Balisoye, (Vle.xican name?) where they came among the bulfalo. The bulls that were going around in advance of the herd were killed and the moat brought back. In the evening, the chief made a siicech saying, “5Ve shall stay here two days, you should have everything ready. There are many buffalo here. After two days, in the evening, we shall move camp toward them.” After two days when the sun was here in the sky they started off eastward and came to Gadjaeyi and campid below in the arroyo. During the night, the buffalo ran away from them, d'hey kept bellowing. The next day some men rode to the toj) of the hill to look over the country. They came back and reported that there were buffalo in large uumbers in all directions. They caught their good horses and rode them out on the plains. They rode right among them killing a gri'at number and bringing back much meat. The next day they killed many again. Still another day they killed a good many and brought in the meat.

• This was .luan .Julian, at one lime a war chief. Ho wa.s angry becawso ho was given a hone wilh very Utile meat on it.

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In the evening the chief spoke to them again. “Oiir arrows are all gone. If the enemy sees us, there is nothing we can do, for we have nothing to shoot with.” Then they were afraid and started back with some of the meat still fresh. They were obliged to leave behind some of the flour, piling it up, taking only the sacks. They turned back, some of the men having only one arrow, others none at all, and some of them having two. That was the reason they started back while the meat was still fresh. They started early in the morning and traveled until noon when they stopped. In the evening they started again and traveled through the night although they could not see. In four days they came back to Cimarron with the meat. They set to work and made many arrows.

66. A Successful Hunt.

Long ago our camp was in the mountains beyond Taos. They moved away east after buffalo. They camped at TsedaLijinye, “stone black”, at iLedzitsoye, at Tsaiskaye, “stone cup”, at Ts’ist’aye, at Tcicnadenlaye, “trees in a line”, at TcIcgodiLaneye, “stumps many”, at Tsets’osgaiye, “stones fall down”, at Xanadllneye, “many springs”, at Tsetcitclyadn'aye, “rough stones stick up”, at Nabl'anye “a river”, and at Dlestsoye, “yellow paint”.

They brought meat in there; deer, white-tail deer, and elk. They saw buffalo there also and rode to them killing them. x\fter a while they moved east to Digojye, and still farther east to K’aisikaye, “willows stand”. There they brought in deer, white-tail deer, and elk. They moved to CaLgljihl, camping on the side of the mountain. From there they moved to TseitcicI and iLkinacnkaye, “gun was found”, and Tseutsodas'iiye, “stone yellow stands”. Turning sunwise they came back, carrying much antelope and white-tail deer meat. They were not hungry as they came back to Tsentclncihl ain'ahi. We went up the canyon to TsedagoLtciye, “stones top red”, to Tsedahinltciyeye, to Tselgaulye, “stone rattle”, to Tsejikahl'aye “stones run into the water”, to Nabi'anye, to Xagagaiye, to Xanadllneye, “springs”, to Tsenasdzodeye, “stones parallel”, to Dibenadjiloye, “sheej) lowered down”, to a place down stream from TcanLahi, “much manure”. They came with the meat to IdicTlcIye, then to Tciclye, “red paint”, then to Baitdzesikaye, then to Dlecnt’ueye, “poor paint”, then to IMai'kodjlcdjideye, and then they all camped by Taos at TseLay^“> “stones many”.

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()7. HUN'TINiG PXk.

After that time I started to hunt on the top of a mountain. There were four tipis of us. Vicientito, Luna, myself, Victor, Juan Jose, so many there were of us. We started away hunting deer. I went in advance with two of the young men and went up to the head of the canyon at Ensenada. We had only one gun. Each boy had a horse. They found a cow and a calf which they killed and brought back to me in the evening. I killed a fawn which I brought home.

Plarly the ne.xt morning I started with the camp, stopping about noon. The young men went out hunting there, killing a big antelope buck. When they got back, one of them said, “I killed a big antelope buck.” “Hurry up, and get it,” I tokl him. He went out after it with a horse and brought it in. The next day I moved my camp to the top of the mountain. I went to the top of the ridge where I could look back and saw the rest coming way in the distance. I camped l)y the stream. When they caught up with me my wife gave them meat which they ate, feeling so happy that they shouted as they ate it.

I he next day we moved the camp to the top of the mountain east of the C hama where the railroad now comes up. We camped on the mountain side. V hen it was night they sang for deer until midnight. I moved my camp to the top of the next hill. “ I am going to camp right here,” I told them. The others went off hunting. I went by myself. Luna killed two big bucks; \ icientito killed one; Juan Jose killed one; I killed three. We brought home the seven deer. The next day we moved our camp, although it was raining pretty harfl, and stopped on a flat by the river.

Early the next day Vicientito said, “Hurry, get things ready.” I’ive of us started out together on foot, going to a round-topped hill at the head of the canyon, lliere was a lake there from the side of which we started up the mountain. On the other side of the lake from us there was an elk. Imoking this way about the lake we saw a number of them. When we ran toward them they scattered. V icientito said, “Two of you go around the lake this way. One of you sit down there. One of you stay there and wait.” It was Luna he told to stay here. He placed me in the canyon. “ You stay here, he told me. 1 sat there. Then he said, “I am going up close to one of the elk. He started toward them and I heard two shots. He killed it. I saw the bunch that had been at the junction of the canyons running over toward me. One of them was standing in a little flat, head toward me.

I shot it in the neck. It was a female. It ran this way up the hill, where there was nothing but timber through which it pa.ssed. I shot again and

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all the elk ran back. Without hiding I ran straight toward them. When I was near them, half way up the hill, a big elk ran after me. They stopped right there, and I shot. That one did not move and I shot again at another, the biggest one, firing at his hip. lie turned back and ran toward me, one of his hind legs swinging about. Brush about four feet high was stand¬ ing on both sides. I stood there with him coming right at me. 5Vhen he jumped I shot him in the shoulder. As I jumped sidewise, he landed right where I had been sitting. As he passed by, the blood was flowing from his shoulder. Then the elk went toward the east where Luna was sitting. It was pretty steep right in front of him. He commenced to shoot and hit four of them. Sev'en of the elk ran off through the thick brush. We all came together there and commenced to butcher the elk. When we had finished butchering, we built a fire and ate some of the meat.

We went home and the next day moved our camp near that place on the edge of the mountain. We brought up all the meat and the bones. Having remained there four days, the others went to hunt along the riv^er but I remained at home. Luna killed seven which they brought to camp. We dried much meat and carried it home with us to Tierra Amarilla. We started away immediately to Cuchilla where they were to hold a feast. For that purpose we all came there. The Pueblo Indians brought fruits there and the Mexicans came with wagons and on horseback. They had a rooster race. After the feast was over we moved camp back again to Tierra Amarilla where we and the Ute remained in separate camps.

68. A Deer Hunt.

At one time I was hunting fleer at Seasdzoleye, “stone light”, east of Coyote. From there I moved east to Yodabitsilaye, “Ute his head lies”. Then I went west to Ojo (Caliente) where I found deer. There were five of us in the party. I killed many deer there. We took the meat along with us, coming east again to Spotted Mountain, half way up which I camped. Not killing any deer there we moved east again. We killed deer at that place. We camped about Dzlutcldjaie, “mountains stand”. At this place we killed a large number of deer, securing a great deal of meat which we took to the town of Kuxatcilau, “they draw water with a rope”, San Felipe. When we brought the meat there the Pueblos swallowed it all red (not cooked). We sold all the meat to them. From there we went back home. I, myself, turned back east to Cuchilla, where they were to have the feast in four days. I brought meat there. In four days they all came together and held the feast which was over in four days. They moved

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the camp away to Abiquiu, from there to Cangilloii and next to ( oyote where tlie camp was cstahlisluHi.

From there with only my own tent I started away liunting. At Gallinas I killed many deer and dried the meat. I went to ( oyote with the meat where my wife distributed it all to her people. Then the camp was mo\ ed to Tierra Amarilla on a hill. From there I started on a hunting trip for deer. At the head of the Chama River I came where there were deer. There were four tipis of us. I killed seven elk and a great many deer. I went back to Tierra Amarilla with the deer and the elk meat. The camp remained there.

When it was fall I went on a hunting trip for deer to Gallinas. From there I went to the top of the hill where the canyons meet at Cebolla. We found a bunch of deer there. I killed one. I went home and the ne.xt <lay moved the camp to that place. After two days I moved the camp east in the canyon. Then I moved to Gallinas and to a place called TsekeL, “stone flat”, where I established my cainp.

After some time I went away from there again camping for deer. I killed deer every day not far from the camp. I only went out a little way and killed them. I packed the meat with two horses. I camped around there killing deer all winter. Wdiile I was spending the winter there the Navajo occasionally came to visit me on horseback. They ate the meat and carried some of it home with them. All winter they ate at my camp. When it was spring I moved my camp to Tierra Amarilla. “Just once more I am going to hunt deer,” 1 said. I went off to hunt and found deer tracks. I ran after them and killed one while they were running. Having caught up with them I started to shoot, killing ten. I brought the meat in on three pack horses. I went with it to Misaye where the Apache were camped. They all came to see me and my wife gave them meat and sinew. They came to me also for the feathers of the birds I had killed. I moved away to Cebolla and then to Tierra Amarilla.

b9. Deer Hunting in the Mescalero (Country.

They started from Tierra Amarilla and placed their camp at Cebolla. From there they moved camp to Cangillon and from there to El Rito. Next they went to Cuchilla. From there they moved to Espahola. From there they moved to Santa Fe, camping on the hill east of the town. Then they moved to TseLkaihuaye. From there they went east to a Mexi¬ can town. Then they camped at Anton Chiso Next they stopped at Alamo Gordo. From there they moved to Bosque. From there they

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moved to DzeLk’ane daLkIdjiye, mulberry trees scattered”. From there they moved to Naudajehi. From there they moved to Rio Bonito where the soldiers were living. They camped right among the houses of the soldiers remaining four days. From there they removed to Carrizo where the sawmill stood. The Mescalero were camped there and we camp(>d among them. They were drinking tiswdn.

After a while a number of us started after deer together. One Me.xican who had married a Mescalero, Carilla, by name, was with us. We camped right by the soldiers. They nearly caught us. Some were in front of us, among them Carilla. During the night he rode back to us and w'e moved camp before day, although it was raining. Two men rode up behind us telling us to hurry up. We came to a gap at the end of a mountain about daylight. A large number of people camped there. We came to a lake called Pato. Early in the morning we moved from there separating into two bodies and camped at a place where there was no water. “You look for water,” he told us. We searched for water in vain. Three of us found a little water standing right in the plain. We returned to the camp to find that they had moved away from us. We followed behind them until even¬ ing. They had camped at the edge of the water by Turkey Mountain.

“To-morrow we will hunt,” he said. Early the next morning before daylight, Luna and I went together a considerable distance before it became daylight. We found deer running through the timber. We separated, one going on either side, and lost sight of each other. One deer ran toward me and then ran off to a distance.

I went where trees were standing and climbed up where I could see in all directions. The deer were moving about but there was nothing that could be used for cover. Being unable to get close, with the sight at the highest notch, I shot and missed. The deer ran east and I followed them. When I got near to them as they were going slowly up the mountain I shot with¬ out having moved the sight. I did not hit them. The deer ran up the steep place to the top. Then I remembered the sight and moved it back. Close by me I heard the discharge of a gun. I sat down on top of the hill and was smoking when I looked over there anti saw a deer running straight toward me. I was sitting behind some trees. hen it was close to me I shot. It ran off this way and I ran after it. I found blood and over there it was lying dead. I butchered it and put the meat on a tree think¬ ing, “I will come after it to-morrow.” I went home to the camp. When I came past the arroyo there was a band of deer jumping over each other. Coming up to the edge of the rock, I shot, killing seven. I butchered them and left them right there on the ground. I ran back to the camp, got a horse, and rode back Having tied them on the horse, I brought them home.

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The otliers also brought hack meat from different direetions. Luna had killed five; three antelope, two deer. iVnother man killed one, another two, and another three. This way they brought haek meat.

They started out in another direction. I killed two bucks. From there we brought back a large amount of meat. From there we moved camp to the lakes and went out hunting in different directions. Some brought back antelope and some brought back deer. We dried much meat and packed it in parfleches. C'oming back with it we camped at Rio Bonito.

70. The Mescalero Beg for Me.at.

Some of the Jicarilla were camped at Ruidosa with the Mescalero. A number of us started off camping after deer. At the end of the ridge, below on the plains, there were many deer. We established our camp there to hunt deer and antelope. We went off in different directions, hunting, and brought back meat. They brought back white-tailed deer. We killed many animals and dried the nreat which we placed in parfleches. We went back with it to Ruidosa.

Again, after that seven men went on horseback south to Tsemtc’icI, “rock nose” There were many elk tracks there and many of both kinds of deer. We killed a great many and brought home the meat. When we came back among the Mescalero they kept asking us for meat which we gave them. They made a line all the way to our tent. We gave meat to them. When we got back to the tipi with the meat, they ceased asking for it.

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INFORMATION CONCERNING INDUSTRIES AND CEREMONIES.

71. The Sinew-backed Bow.

A piece of wood of wliich the bow is to be made is cut off the proper length and shaved into shape. Then wide yucca leaves are split from side to side and placed on both sides of the bow in the middle. When it is well covered and wrapped around with these leaves the middle portion is covered with ashes and allowed to remain until it is quite hot. It is then removed, one foot is placed upon the middle of the bow and the two ends are bent back.

A piece of rawhide is placed in the fire and scorched. The rawhide is cut in small pieces and placed in a pot of water which is allowed to boil for a day. Sinewy after being soaked in cold water, is shredded into fine strands. The back of the bow is rougliened with a coarse stone. The glue which results from the boiling of the rawhide is then applied. The sinew is wrapped around a long pole and allowed to dry in that position. The glue which has already been applied to the back of the bow is softened by rub¬ bing it with water. The prepared sinew is then applied and the finished bow' placed in the sun to dry. When it is dry it is provided with a string. This way they make them.

72. M.aking the Tipi.

When the buffalo hides have been scraped they rub brains on them and work them until they are soft. Seven skins are prepared in this manner, and spread on the ground to dry. The skins are arranged on the ground to form the cover, one entire skin being placed in such a position as to form the back. Much sinew having been prepared for thread by twisting, many women assemble and assist in the sewing. When the skins have been sewed together they are placed in water. The tipi poles are then set up. The tipi cover having been attached to the pole which is to stand at the baek, many women take hold of it. As they do this, one of them whistles. They pull the cover from both sides toward the center, saying, “ Make it

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lap.” Tliey put in above the doorway the sticks which have been cut tlie proper length. The cover is fastened to the ground around the bottom by means of pegs. The two poles arc inserted to hold the flaps at the smoke; hole called its mouth. Finally, they dig a place for the fire.

While the others are sitting about, the medicineman takes a firedrill and starts the fire. The women prepare food for a feast and when it is evening the people gather. About dark, the medicineman begins to sing and continues with the assistance of the others until dawn. They eat about midnight and again in the morning.

The sinew which is left from the sewing is tied with eagle down to the inside of the tipi. This is the way tipis are made.

They used to live in it as in a house. Even during the winter the cold did not penetrate. When the cover of the tipi became hard they worked it again between their hands until it was soft. \Vhen camp was moved, it was nicel}^ folded and packed on a horse. In this manner they mo\ ed it about.

73. Methods of Cooking Corn.

In olden times corn was roasted in the ear and afterward ground with a metate. The meal was stirred into a pot of hot water. When cooked it was removed from the fire and served to the company in bowls. It was eaten from the hand.

Sometimes corn was ground without first being roasted. Wheat, after it had been allowed to sprout, was ground. This with the corn meal was stirred into a large pot and cooked. The corn meal was first stirred in. The i)ot was then withdrawn from the fire and the ground wheat thoroughly stirred in. It was then placed in the fire and cooked for some time. When it was dished out for serving, sugar was added. They ate it that way, sweetened.

(.’orn was sometimes cooked in water as mush. It was then poured into a dish-like hollow made in the snow. Sometimes the mush was poured on top of the metate. As it ran off the stone they would say to it, “Run far off from the stone.” Then the mush did not run very far from the stone when it was so told. It was eaten with the hands. That way they at<; it. Sometimes peas and corn were mi.ved and cookeil with the feet of deer in a I)ot. When it was boihal they ate it.

Others roasted the peas and then ground them. The meal was placed in water and made into soup. That they ate.

Sometimes wheat hour was kneaded, sjiread out each way and twisted. This was buried in the ashes. The dried amole fruit was well worked up

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with the hands in water. hen it was soft it was taken out and placed in the ashes. It is called lTiiIlI.

Some people roasted beans; these were cooked in a pot, and mush not very thick made of them. With this soup they ate bread.

74. The IMakixg of Tiswix.

A large quantity of corn is shelled. This is placed in a can with water until it is soaked. The corn is spread on a blanket until it is sprouted. It is placed in the sun until it is dry and then it is ground on the metate. AVater is heated in a can by the foe and the meal is stirred in. When the water is about half boiled away the can is refilled. The fluid is strained and allowed to cool. It is poured into a barrel where it stands until it sends up bubbles. When it stops bubbling they drink it.

75. Origix of the Medicixe Ceremoxy.

Black Bear, Turkey, Rattlesnake, and all the animals living upon the earth who are in charge of the warious fruits came together in one place. They celebrated the medicine dance for the benefit of three sick men.

Having made the fence about the dancing grounds, they spread a buffalo hide over a basket in the back of the tipi where a hole had been dug. They took the moccasins of the three sick men and tied them together. With these they beat upon the basket which had been turned over the hole in the back of the tent and covered with a buffalo hide. The singer uses a rattle made from buffalo tail and the tails of rattlesnakes. While a strong man is beating on the basket with the moccasins, the singer shakes the rattles and sings. This is done for four nights.

A long time ago a ceremony of this sort was held this side (west) of Taos where the mountains stand near each other. The fence was built of brush through which no one is allowed to look from the outside. Someone beat with the moccasins and the others danced. When this part of the ceremony was over a noise was made by rubbing the leg bone of a mountain sheep along a notched stick. The tc’actcini and ts’anat’i ^ came in twice where

There are four tc'actcini who have their bodies including their legs, arms and faces painted with horizontal black stripes on a background of white clay. Their hair is worn projecting from the sides of their heads Like horns. The ts’anat'i, usually twelve in number, have their bodies and faces covered with white ciay. They wear bands of yucca leaves about their necks, waists, eibows, wrists, knees, and ankles. They have two eagle feathers in their hair. Xeither of them wear masks as do the Xavajo.

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they were rubbing sticks. They danced until morning. The masked men put corn, cherries and tlie seed of the ainole into a hole in tiie ground. They also put the tail of a rabbit in a clay pot. When they came in the fourth time the amole and cherries w'ere ripe and the corn was already hard. Wliere they had thrown the rabbit’s tail in the pot a live rabbit jumped out. One of them cut an arrow across and they shot another with it without killing him.

The men who looked through the fence that had been built turned into pine trees. Those standing on the other side who had looked through the fence also became pine trees. For that reason one must not look from the outside through the corral fence in wdiich the medicineman is singing. Of the mountains that stand there the first one is named Xisdjat’ohl, and then Isaihl Libigahl “horse’s house’’, L’okcnkelehl.^

70. Magic .at a Medicine Ceremony.

On the west side of the Rio Grande opposite Taos two old men held a ceremony. I was a spectator. The two old men conducted the ceremony for two persons. They put corn in a deep hole and made it grow. They introduced tc’actcinl and ts’anat’i (painted dancers). The ts’anatl had mullers in their hands. They gave each of the ts’a natl and the tc’actcinl four ears of corn. Then a large fire was Iniilt. The enclosure had been built near the river. They put the musk stirrers in the pot.

hen the dancers came in here by the door, they put the corn which they had in their hands in the pot. They put the pot some way from the fire where it did not get hot. They poked in the pot with a stick and there was a crackling noise inside, and smoke came out of it. They danced arounfl the fire four times. The pot was filled with corn. They stood in a row and began to dance. The ts’anat’i stood in front holding the mullers. Corn commenced to grow and put out leaves. When they stopped dancing they held up the mullers to the east, south, west, and north. The^" broke a muller in two and made it just like one again. They took corn out too. They danced on both sides, carrying the stones.

Ihen they carried the ])ot which was filled with corn behind them, ihey made the people stand in a line and threw the corn to them. There was no corn left in the pot. The people picked up the corn. It was not cooked.

1 he ts’anat I w'ent to their tipi and came back. The mullers had become

^ I'orty-oight mountains are mentioned in song. Most of them are named In the text, p. 177.

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bread. They broke them up and when they came in again they distril)uted it to the people. They made medicine good for all. That way they made the corn grow up. The ts’anatl distributed it to the tc’actclni who ate it.

77. The Tcactcini.

Long ago they lived at Tseyakinehl where everything grew. Then they started to war eastward on the plains. From there, they brought home an enemy’s scalp. They danced the victory dance. They dug a hole for cooking corn. They built a big fire in the pit and placed corn in it to cook. They danced in the evening and made tc’actcim, who dro^^e all the girls to the dancing place. After they had danced, one girl was still found at the firej)lace. They tried in vain to drive her to the dance. One of the tc’actcfni jumped into the pit and was burned. The other tc’actclni looked everywhere for him in vain.

A man ran off toward the east looking for him, others to the south, west, and north. They all came back to the dancing place without having found him. They called on all the supernatural ones on the earth to help them. The man went again to the east. They dug a hole for the girl, put her in it, and put a flat stone on top, covering it with ashes. The messenger came back from under the sunrise accompanied by XastcInyaLkldn, the talking god. From the south came back Xastcinyaigayl, the white god. The messenger went again and came back from under the sunset with XastclniLtsoyl, the yellow god. The messenger went to the north and came back with Xastcindisosi, the variegated god.

They commenced to look for the lost brother. Eagle down was placed on the top of a stick. With this they went around looking everywhere. When they came above the fire pit all the feathers pointed toward it. “ Your brother-in-law is right here,” said one of the gods. They all turned their ears to the ground. “Here is our brother-in-law,” they said. They could hear the one who had been burned laughing.

Then they commenced to look for the girl. They looked in vain until they came near her and then the feathers all pointed toward her. “ There she is,” said the leader. Then XastcinyaLkidn stood with his flint sword facing in four directions in turn. When he faced the direction in which the girl was, he made motions as if to strike her four times. Then when he drew back his sword from the top of her head, he pulled her out from the ground also.

Anthropological Papers American Museum of Natural History. [Vol. VIII,

78. The VIedicine Ceremoxy.

They spread out sand making it smooth. Around the border of this they put up eagle tail feathers in a circle. The people sit around. They make red, yellow, and white paint. They provide too L’ectcic, and pollen and blue (made by mixing white paint with charcoal). Here in the center is placed a clay vessel containing water. One person sits on one side and another on this side. They strew down the colors making all the animals which are on the earth. Those sitting around do not omit any of them. They watch the work and ask each other if all have been made. Then those for whom the ceremony is held come there and sit in a row. They sit on all of the animals. The medicineman shakes the rattle and sings. The patients cry very hard. Their hands begin to twist, their feet to get crooked. They cry and their noses run. The medicineman puts the rattle under their feet, on their hands. He emliraces them. Now they get well. They drink the medicine and put it all over their bodies. They get well.

79. The Medicine Ceremony (Second Description).

When the medicine ceremony is to be held they first make a lodge. In the lodge they make the sand pictures. Two men go in and make every kind of animal. He pounds the herl). He rolls around like a grizzly and says “wa”. The one who has supernatural power for this makes the patient well again.

They also make the tc’actclni and the ts’anat’i. They dance four nights, the women and the men dancing together as they like. “ You shall not discontinue it as long as the world stands,” he said. “ That is why you shall dance just four nights.”

They make cherries and yuccas at the dance (by supernatural power?). They make rabbits too. They make bread. They put mush in a pot and it becomes full. They put it at one side and in one night it is finished. The tc’actcinl have peas for their food. They use dog manure for butter on their bread.

Then they are satisfied. They dance four nights and are happy. This is the way they do when they have the fiesta, the grizzly dance.

80. The Adolescence Ceremony.

They come to the holy girl early in the morning. When she is thus holy she becomes YoLkaiisdzan. They also seek out a young boy and bring him there. An old man comes also. From different directions a

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2G7

number of old women come together who sit about and pray. Sitting out¬ side they smoke and pray for the girl, Isdzannadleci, saying, “ INIay you be renewed. iNIay I live happily. With strewed pollen may I live happily. This boy, too, Ktibatclstclne, may he become new. May I be well. May I live to old age. With strewed L’ectcic, may I live to old age. May the pollen be on top of my feet.”

The boy and girl sit this way back of the fire in the tipi; the girl on the south, the boy on the north side. The clothes with which they are to be dressed are placed in front. The priest sprinkles them with L’ectcic and pollen. For the girl, there are moccasins, leggings, shirt, beads, bracelets, earrings, feathers, and yellow paint. For the boy, Kfibatclstcine, there are moccasins, leggings, shirt, feathers, arrows, cpiiver, and white paint. The priest puts her moccasins on the girl; he dresses her with her tough moccasins; he puts on her tough leggings; he puts on her tough shirt; he puts on her hard beads; he ties the tough feathers to the crown of her head; he puts about her shoulders the tough buckskin; and then paints her face yellow. He puts on the boy; tough moccasins, tough leggings, tough shirt, hard beads. He ties to his crown tough feathers and places across his breast the carrying strap of the quiver, and then paints his face white. The priest goes out with both of them towaird the east. He has in his hand pollen and L’ectcic. As the sun comes up he strews these toward it. Having strewed them out a little ways he strews more, forming the arc of a circle. A little beyond he makes another arc of a circle and beyond that another and still another. One of the women stands in front of the tent and calls out “Ready.” The girl with the boy behind her runs forward a little way and then turns back. The woman whistles into the girl’s mouth. Again, they run forward and turn back, the woman whistling into her mouth again. They run forward again and then turn back. The woman whistles in her mouth. Still again, they run forward, turn back, and the woman whistles in her mouth. They then return to the tent.

Outside the tent there is a pile of corn about so large (two Inishels). The girl takes a horn spoon and distributes this among all the women.

Then the boy runs off this way (to the east), pulls out some grass, picks up horse manure and holding it in his hand, returns. He puts them down back of the fire in the tent. Xe.vt he runs to the south and returns in the same manner, putting the articles down back of the fire. He goes outside again and runs toward the west, returning from that direction in the same manner and puts the materials behind the fire. He goes out again and runs toward the north. He returns from that direction with the same articles and places them behind the fire.

The old man addresses him saying, “ iMy grandson, you should practise

Anthropological Papers American Museum of Natural History. [Vol. VIII

2()S

herding horses on foot. Having roped a good horse, you will put your hand on him, saying, ‘This sort, my horses will be, very fat. They will like me. They will not become poor. All sorts of property will like me.’” Thus the priest prays. At evening, the women prepare food. The priest comes again, smokes and prays. Other men also come into the tipi and smoking, pray for what they happen to need. The priest begins the singing and continues until the middle of the night. The boy and girl dance side by side back of the fire. All in attendance eat and then return home. The next day about noon, the people come again to eat and then return. In the evening, many people come there. The old man comes also, smokes and prays. The other men also, smoke and pray. The old man commences to sing, stopping about midnight. The people eat and return home in the morning. Many people come at noon for a meal and return home. In the evening, the old man comes again and many people gather outside. The old man smokes and prays and other men also smoke and pray. The old man sings until the middle of the night when they all eat and return home. The next day they return and spend the entire day eating. The old man returns in the evening, smokes and prays. Other men also come into the tipi, smoke and pray. The old man sings and all drink tiswin. There is dancing outside the tipi as well as wdthin. The dancing and eating is continued until morning. At dawn, the priest unties the feathers from the heads of the boy and girl and takes them off. Their hair is washed with amole. He rubs red paint on the cheeks of the boy and girl and puts pollen on the crowns of their heads. He makes a cross, with L’ectdc on their foreheads and in the center of their cheeks on both sides and also on their chins. The priest paints the faces of all the men and women present with red. Then it is over and they go home.

81. Observances in Butchering Buffalo.

\ hen a buffalo is skinned the hide is cut along the shoulder on the right side. The fore leg and shoulder is taken off by cutting under. A piece so long (ten inches) of yellow' meat lying along the back is cut off, and thrown toward the cast. That piece is not carried home. The biceps muscle is also cut off from both sides of the animal. These pieces also are not carried home. .\11 the remainder of the animal is used. This is the way they do.

“Do not throw' the feet about,” they are ahvaj’s told, “for it is danger¬ ous.” One must not throw about the saddle used upon the horse in bring¬ ing in the meat. Xor must the saddle blanket nor the rope nor the bridle be thrown around. If these things are thrown about, the horse may slip and fall. This is the rule. That is all.

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82. Ceremony for Buffalo.

They bring the medicineman buffalo manure. He makes a level place on the ground. The men being called, come together. Then he scatters down some pollen and strews L’ectcic toward it and prays. He sings four times and then stops. From over there the buffalo bellow. The buffalo manure stands on edge and moves itself and shakes off’ the L’ectcic. All the people believe it is true and pray, saying, “ May the buffalo be near us. May we camp there among them. Alay there be much there to eat. With plenty of meat may we move our camp back to our own country.”

This is the way they do when there are no buffalo. From there they go back, carrying the meat with them to their own country. This is the way they do.

83. Pr.\yer for Buffalo.

“That the buffalo may be near. I make a smoke for you. There will be many buffalo close to us. You will come close around us. Right there we will go among them and will kill many. There will be much meat, not far from us. We will camp among them, and from there will bring home the meat to our own country,” they say.

They sing for the buffalo. “Buffalo are running,” they say. They sing. They dance, making horns on each side of their heads. Those who dance make motions. “Hw6,” they say. That is the way they sing. They sing for the young yellow calf also. That is all.

84. Note on Killing Eagles.

If one does not know how he does not touch them. He will get sick. His arms and legs will draw up. He can not walk and it causes his bones to ache.

85. Ceremony for an Infant.^

A vessel of water is placed on the ground in the tipi. The person per¬ forming the ceremony standing on the west side of it strews pollen and L’ectcic toward the dish of water. Both of these powders are also placed on the crown of the baby’s head. Y ater is rubbed on the baby s feet and

I See p. 221 . f. n.

Anthropological Papers American Museum of Natural History. [Vol. VIII,

hands and then it is given a complete hath and its face washed also. The child’s face is painted red as is also the string with which it is tied and its blanket. The baby is then wrapped in the blanket which is held in place by the string wound around it. This is the way they do.

SG. Avoidance of the Mother-in-law.

The woman was afraid of deer raiser, the man who floated down. It is their custom to be afraid of each other. When a man becomes a woman’s son-in-law she is afraid of him. The man also is afraid of his mother-inlaw. He does not go close to her. If a man happens to talk to his brother- in-law he feels good about it. That is why it is good that way, he said.^

87. The Burial of the Dead.

In olden times when anyone died they put on his moccasins, and leg¬ gings. If he had many relatives they brought from different places, per¬ sonal property, such as shirts, leggings, blankets. With these, which were all of the best, they dressed the body. Many people came together and wailed. They painted the face red. The better and smaller pieces of property were placed inside the blanket in which the body was wrapped. The corpse was then placed on a horse which was led by two of his kinsmen. A third man accompanied them. A grave was dug and the body placed in it. Over the grave were placed sticks and stones. The horse was then killed and its head cut off. All the relatives of the deeeased cut their hair. This was the way they did.

1 See p. 210.

1911.]

Goddard, Apache Texts.

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Imlcx.

ZIO