Stories of the Third Night

Stories of the Third NightThe Story of Ee-ee-toy’s ArmyAnd after Ee-ee-toy was thru speaking Juhwerta Mahkai addressed him, and promised him his help, and that he would lead out to earth again his people, who had sunk down before the flood, that these might fight against the people whom Ee-ee-toy had made and who now had turned against him.So when his people heard this they gathered together all their property that they could carry, to take to earth with them.And Juhwerta Mahkai said to Ee-ee-toy: “You go ahead of the people and I will follow.”And they went out in bands.The first band was called theMah-mahk-Gum. These were led by Ee-ee-toy, and their color was red.The second band was calledAh-pah-pah Gum. And their colors were white and yellow.The third band was calledVah-vah Gum. And their color was red.The fourth band was calledAh-pah-kee Gum. And their colors were white and yellow.The fifth band was calledAw-glee Gum. And their color was red.And the sixth band was calledAh-pel-ee Gum. And their colors were white and yellow.And these bands were so called because it was by these names they called their fathers.As they were going to start they sent the Yellow Gopher ahead to open a way for them to this earth.And the gyih-haws were loaded with their belongings, and stood up beside the ranks. And the bands went thru, one by one.And when the fifth band was partly thru Toe-hahvs looked back and saw the gyih-haws walking beside the ranks, and he was amused and said: “I don’t think there will be enemies enuf for us to kill, we are so many, and there are these other things, beside us, that look so funny.” And he began to laugh.And as soon as he laughed the gyih-haws stopped walking, and ever since they have never walked, and the women have been obliged to carry them.And after these words, too, the earth closed up, so that the sixth band and part of the fifth band were left behind. And JuhwertaMahkaiwas left behind, also, and only Ee-ee-toy and Toe-hahvs, and some other powerful men, went thru to lead the people.And after they had come out a little way they came to a place called the White Earth. And Ee-ee-toy stopped then and the others camped with him.And there the powerful men all sang, and the people joined in, and all dressed themselves in their war-bonnets, and attired themselves for war, and had a great war dance together.And they went on again, another journey, and camped at the place called Black Mountain, and again sang and danced a war dance.So they went on, slowly, camping at one place, sometimes, for many days or several weeks, making their living by hunting game.And whenever they stopped they sent scouts and spies ahead to look out for the next stopping-place, so that they might go ahead safely. And this went on for many years.And there were no deer in those days, and Ee-ee-toy said to the wood-rat: “Let me make a deer of you.” And the wood-rat said: “Moevah Sophwah” (all right). But when Ee-ee-toy took out his knife and began to cut at his skin to change him into a deer, he cried out so hard that Ee-ee-toy let him go. And you may see the knife mark on his chest and neck to this day.And Ee-ee-toy asked another rat, the little one with coarse hair, calledGeo-wauk-kuh-wah-paw-kum, if he might make him into a deer, and the little rat said “Moevah Sophwah!” And this little rat was brave, and let Ee-ee-toy cut and change him, and he became a deer. And Ee-ee-toy said: “You shall not be like some animals, that love to roam all over, you shall love only one spot and wish to stay there.” And that is why, to this day, the deer do not care to leave their own places and wander as coyotes do.So there were now plenty of deer, and the people had something new to live upon.And there were two brothers who were especially good at hunting the deer. Their names wereHay-mohlandSoo-a-dack Cee-a-vawt. And they hunted as the people marched, and kept them well supplied with deer-meat.And there was a doctor among them who took the ears and tail of the deer and worked such witchcraft on them that the deer could hide away so well that the hunters could not see them. They hunted, as the people journeyed along, but all in vain.And the hunters in their trouble sought to get help from a doctor, and they happened to go to the very one who had helped the deer, and they told him they wanted help to find the deer, for the children were crying and hungry and they wanted meat to feed them. And the doctor said: “I guess the trouble is that you look for the deer in the old places, where you have already killed them.If you will hunt for them in the ‘cheeks’ (the outlying flanks) of our line of march, you will find them.” And the hunters hunted for the deer in the cheeks but could not find them.And they went that evening to the same doctor and told him of their bad luck, and the doctor said: “If you will look for them next time in the little valleys between the hills, I think, you will find them, for they like to go there.”And the hunters went the next day and looked in the little valleys, but could not find the deer, and they came that evening and told the doctor oftheir bad luck. And he said: “If you hear of anyone who chances to kill a deer, even if it is only a fawn, bring me the tips of its ears, and of its tail, and of its nose.”And the doctor said: “I want you to bring me these because a deer feels first with his tail that some one is after him, and, second, hears with his ears that some one is near, and, third, smells danger with his nose. And that is why I want you to bring me these.”The next day these brothers were in a crowd and heard that a fawn had been killed, and went to it and cut off the tips of its tail and of its ears and of its nose and brought these to the doctor. And the doctor took these, and then he took those which he had used at first to hide the deer with, and with these in his hand he began to sing.And in his song he asked one of the brothers, Haymohl, for the turquoise earrings which he wore; and then he asked Sooadack Ceeavawt for the beads which were around his neck. But the brothers kept on listening to his song and did not understand what he meant.And he told them to hunt the next day near the crowd of people, and they did so and killed a fawn, and took it home and had meat with their family. And then they went again to the doctor; who again sang his song, asking for the same gifts. And this time the brothers understood him and Haymohl said: “O, I never thought of these,” and took off his ear rings and gave them to him. And Sooadack Ceeavawt took off his necklaceof beads and gave them to him. And the doctor told them that the next day they were to hunt near the crowd, and they would find plenty of deer anywhere they might hunt for them. And he went to where the fawn skin was, and took pieces of its skin and made medicine-bags for the brothers, out of the cheek pieces of the fawn stretched out and made into soft buckskin, and filled these with the scrapings of the buckskin and the tips of the fawn’s ears and of his tail and nose and gave one to each of the brothers.And the brothers took these bags, and wore them at their belts, and the next day they went out hunting and in a little while killed a deer, and went on a little further and killed another, and after that found plenty of deer; and from that time on the people had plenty of venison again.And the people marched on in the order of their villages; and a member of one village, a woman, was taken sick, and her fellow-villagers stayed with her to take care of her, and the rest of the army marched on, leaving this village behind. And these remained with her till she died, and buried her, and then journeyed on till they overtook the others.And as they traveled a pestilence broke out, a sickness which spread thru all the villages and delayed them. But a doctor told them to kill a doe and have a big dance, the dance that is called “Tramping Down the Sickness,” that the sick might get well. And they did this and all their sick ones recovered.The First Song of Ee-ee-toy’s ArmyThe White Earth I come to and sing;Where many war-bonnets are shaking with the wind;There we come together to dance and to sing.The Doctor’s Song to the HuntersSahn-a-mahl!1Haymohl give me the necklace!Sooadack Ceeavawt give me the turquoise ear-rings!1This word was not translated—probably archaic and the meaning forgotten.The Destruction of the Vahahkkees(The Pima plural ofvah-ahk-keeisvahp-ahk-kee, but I have made all plurals English, as more understandable.)And after this they were not sick any more, and they came to the Gila Country, to Ee-ee-toy’s land, the Land of the Vahahkkees, and here they divided themselves into four parties, of which one went south; but the doctors united them all by “The Light,” so that they would know about each other in case there was a battle in which any needed assistance.And as they came into this country the people there were stirred up with alarm, and the great doctor who lived at Casa Blanca, whose name wasTcheu-tchick-a-dah-tai Seeven, sent his son to Stcheuadack Seeven, at Casa Grande, to enquire if there were any prophecies that he knew of about the coming of this great invading army.So the boy went, but just before he got there he heard a frog, a big one, which Stcheuadack Seeven kept for a pet and to assist him in his work as a doctor, and when the boy heard the frog he was frightened, and ran back, and when his father asked what he had learned, he said: “Nothing, I heard a noise there that frightened me, so I ran home again.”And his father said: “That is nothing to beafraid of, that is only the voice of his pet, his frog,” and he sent the boy once more.So the boy went again, and came to Stcheuadack Seeven who asked him what his father had sent him for, and the boy replied that his father wanted to know if there were any prophecies about the coming of this enemy, and how he felt about it every evening.When the boy returned his father asked him what Stcheuadack Seeven knew, and how he felt, and the boy said: “He does not know anything. He says he sits out every night, and hears the different animals, and enjoys their pleasant voices, and in the morning he enjoys hearing the sweet songs of the birds, and he always feels good, and does not fear anything.”So his father said: “I am well satisfied that I will not be the first to see this thing happen. It will be Stcheuadack Seeven who will first see it, and it will not be ten days before it will occur.”And in a few days Ee-ee-toy’s army came to the village of Stcheuadack Seeven and killed all the people there.And Geeaduck Seeven, who lived at Awawtkum Vahahkkee, told his people to flee: and many did so and ran to the mountains and other places, but the others who did not run away came to Geeaduck Seeven’s house, and he told them to come in there.And the enemy came, and they fought, but it was not easy for Ee-ee-toy’s warriors to fight themen of Geeaduck Seeven, because they were nearly all inside, but his men managed to set fire to the house, and so destroyed it, and killed all who were therein.Then Ee-ee-toy’s men marched on, north, to whereCheof-hahvo Seeven, or Long Dipper Chief, lived, and as they marched along they sang about the places they were conquering, and they sang of the beads that they expected to get at this village, the beads calledsah-vaht-kih, and there was an old woman among them who said: “When you get those beads, I want them.” And so when they had conquered that vahahkkee they gave the beads to her.And they went from there to the home of Dthas Seeven, who had a cane-cactus fence about his place, and Ee-ee-toy’s men heard of this, and sang about it as they went along. And they took this place and killed Dthas Seeven.And then they went on to where the Casa Blanca vahahkkees now are in ruins; and the great doctor who lived there, the same who had sent his boy to inquire of the prophecies, drew a magic line before his place, so that the enemy could not cross. And when Ee-ee-toy’s men came to the line the earth opened, and they could not go further till one of their great doctors, by his power, had closed it, and then they could pass it.And they had a great battle there, for the place was very strong, and hard to get into. And there was a doctor among them calledNee-hum Mah-kai,or Thunder Doctor, and they asked him to use his magic power to tear the place down, and he tried, but could not succeed. And they asked another, calledTchu-dun Mahkai, or Earthquake Doctor, and he tried and failed also. And then they asked another, a little man, not supposed to have much power, and he took a hair from his head, and held it up by the two ends, and sang a song, and turned it into a snake. And he sent the snake, and it struck the house, and shook it so that it broke and fell down from above. And then Ee-ee-toy’s men took the place, and killed everybody there except Tcheutchickadahtai Seeven, who escaped and ran on.And one of Ee-ee-toy’s warriors pursued him, and was going to strike him with a club when he sank down, and the place where he sank was filled with a fog, so that they could not see him, and he got out on the other side and ran on. But they had a doctor calledKu-mi-wahk Mahkai, or Fog Doctor, and they had him clear away the fog and then they could see him and chased him again.And again, when about to be struck, he sank down, and a mirage filled the place so that they could not see him, for things did not look the same. And he got out beyond, and ran on. And they had aSas-katch Mahkai, or Mirage Doctor, who cleared away the false appearance, and again they chased him, and were about to kill him, when again he sank.And this time a rainbow filled the place and made him invisible, and again he ran on till theirKee-hawt Mahkai, or Rainbow Doctor, removed the rainbow.And once more they were about to strike him when he sank, and the quivers which heat makes, calledcoad-jook, filled the hole, and again he got away. But they had a Coadjook Doctor, and he removed it, and then they chased him and killed him.And they went northward again from there.And there was a rattlesnake who had never killed an enemy, and he asked a doctor to help him do this, and the doctor told him he would. And the doctor told his pet gopher to dig a hole to the village of the doctor who lived beyondOd-chee, where is the place calledScaw-coy-enk, or Rattlesnake Village. And this doctor was the speaker of his village, and every morning stood on a big stone and in a loud voice told the people what they were to do. And the gopher dug a hole to this stone, through which the rattlesnake crawled and lay in wait under the stone. And when the doctor came out to speak to his people in the morning, the rattlesnake bit him and then slid back into his hole again. And the doctor came down from the stone, and went into his kee, and fell down there and died.And after taking this place they marched to the place calledKo-awt-kee Oy-yee-duck, or Shell Field, where a doctor-chief lived, namedTcheunassatSeeven, and this place they took, and Ee-ee-toy himself killed this doctor, this being the first foe he had killed.And they went on again to the place where Nooee lived, calledWuh-a-kutch. And Ee-ee-toy said: “When you come there you will know the man who killed me by his white leggings, and when you find him, do not kill him, but capture him, and bring him to me, and I will do what I please with him.”And Ee-ee-toy had the Eagle and the Chicken-Hawk go up in the sky to look for Noo-ee, for he said he might go up there. And the Eagle and the Chicken-Hawk found Nooee there, and caught him, and brought him to Ee-ee-toy, who took him and scalped him alive. And Nooee, after he was scalped, fell down and died, and the women came around him, rejoicing and dancing, and singing; “O why is Seeven dead!” And after awhile be began to come to life again, and lay there rolling and moaning.And Ee-ee-toy’s men went on again to a village beyond Salt River, where lived a chief who had a brother, and they were both left-handed, but famous shots with the bow. And these brothers put up the hardest fight yet encountered. But when the brothers were too hard pressed they fled toCheof See-vick, or Tall Red Mountain, and there they kept shooting and killed a great many of Ee-ee-toy’s men, who were short of arrows, after so long fighting and many of their bows broken.Because of this, Ee-ee-toy’s men had to fall back and surround the place.And when this happened the band that had gone to the south knew by the “Light” that it was so, and came to help them. And these had many bows and arrows, and beside brought wood to mend the broken bows, and wood to make new arrows; and when they came into the place they gave their bows and arrows to Ee-ee-toy’s men and made themselves new bows from the wood they had brought. And these men were the ancestors of theToe-hawn-awh Aw-aw-tam, the present Papagoes, and that is why to this day the Papagoes are most expert in making bows and arrows. And then the fight began again and the two brave brothers were killed.And from there they went on to another awawtkumvahahkkee, where is now Fort McDowell, where lived another seeven whom they fought and conquered.And from there they went on westward thru the mountains. But when they came toKah-woet-kee, near where is now Phoenix, one of the chiefs in Ee-ee-toy’s army said: “I have seen enuf of this country, and I will take this for my part and remain here.” And he did so.And the bands went on and came to the Colorado River, and there one of the great doctors, calledGaht Mahkai, or Bow Doctor, struck the river with his bow and laid it down in the water. And the water separated then so that the peoplewere able to go over to the other side. And beyond the Colorado they came to a people who lived in holes in the ground, whom they found it hard to fight, and they asked help of their Thunder Doctor, and when the people came out of their holes to fight he struck right in the midst of them, but killed only one. Then they asked help of the Earthquake Doctor, and he was able to kill only one. And these two were all they killed. And these people were calledChoo-chawf Aw-aw-tam, or the Foxes, because they lived in holes.And after the army failed to conquer the Foxes they returned across the Colorado River, near where is now Yuma. And here again the Bow Doctor divided the water for them. But before all the bands were across the waters closed, and some were left behind. And these called to those who were across to have the Bow Doctor hit the waters again, that they also might get there. But those who were across would not do this, but told them that there was plenty of land where they were that would make them a comfortable home. And those left there were the ancestors of the present Yumas and Maricopas.Song before the Fight with Cheof-Hahvo Seeven1In the land where there are a great many galley-worms—I will get the doctor out,It will lighten his heart.A Song of the Doctor whose Snake Threw down the VahahkkeeI made the black snake;And he went across and wounded the vahahkkee.Notes on the Story of Ee-ee-toy’s Army and that of the Destruction of theVahahkkeesIn the Story of Ee-ee-toy’s Army we come to an amusing superstition of the Pimas. There is a funny little creature in Arizona, related to the tarantula, perhaps, which the Pimas say is very poisonous, and which is certainly very quick in motion and the hardest thing to kill I ever saw. It is covered with a sort of fuzzy hair, which blows in the wind, and is sometimes red and sometimes yellow or white. Now there seems to be a connection in the Indian mind between thisway-heem-mahl, as they name him, and this story of Ee-ee-toy’s Army. The bands, it is related, were distinguished by certain colors—some took red, and some yellow and white, for their badge-color. And the Pimas of today suppose themselves descended from these bands, and some clans claim that the bands of the red were their forbears, and some trace back to the bands of yellow and white. And not many years back there was a rivalry between these, and the wayheemmahls, having the same colors, were identified with the bands, and the Pimas descended from a band of a certain color would not kill a wayheemmahl of that color, or willingly permit others to do so, but would eagerly kill wayheemmahls of the opposite color. If, then, a Pima of the red faction saw a yellow wayheemmahl, running over the ground, he was quick to jump on it; but if a Pima of the yellow stood near he would resent this attack on his relation, and a hair-pulling fight would result. This custom is probably altogether obsolete now.It will be noticed that the fantastic explanations of why gyihhaws are now carried by the women, is contradicted by the carrying of gyihhaws by various women in previous stories.The closing of the earth cuts down the six bands to four and a fraction.Wardances, and extravagant and boastful speeches prophesying success, seem to have preceded all the military movements of the Awawtam.The creation of deer in this story, by Ee-ee-toy, is contrary to their presence in earlier tales, as in that of Ahahnheeattoepahk Mahkai.The careful mention of the sickness and death of an apparently unimportant woman is curious, and hard to explain. Perhaps this was the inauguration of the pestilence.The Story of the Destruction of the Vahahkkees has the most historic interest of any.The uniting of the bands by the “Light” is very curious. My Indians could not tell me what this was, only something occult and mysterious by which they had clairvoyant ken of each other’s needs. Its use appears in the fight at Cheof Seevick.The resemblance to the Israelites crossing the Red Sea is remarkable in the exploit of the Bow Doctor, and the crossing of the Rio Colorado.The Choochawf Awawtam appear to have been cave-dwellers, and my Indians were confused in memory as to whether they were encountered on the hither or far side of the Colorado.The statement that the closing of the waters left the Yumas and Maricopas on the far bank of the Colorado is likely only a mahkai’s fanciful attempt to explain their presence there. As the Indians of the Yuman stock speak an entirely different language from the Indians of the Piman stock, it is unlikely they were united in the original invading army. There is no other evidence that there ever was any alliance between them till the Maricopas, fearing extermination from the Yumas, joined the Pimas sometime in the first half of the nineteenth century.Comalk Hawkkih gave me this account of the coming in of the Maricopas: The Yumas and the Maricopas were once all one people, but there was a jealousy between twosons of a chief, one of whom was a favorite of his father, and one killed the other, and this grew to a civil war. The defeated party, the Maricopas, went first to Hot Springs, where they staid awhile, and then to Gila Bend, but each time the Yumas followed and attacked them and drove them on. Fearing extermination they came to the Pimas for protection. The Pimas adopted them. Now began war between Yumas and Mohaves on one side, and Pimas, Papagoes and Maricopas on the other. There were only two battles after the Maricopas came in, but in the second battle all the Yuma warriors engaged were killed, and the Mohaves had to flee over the mountain, and only a part of these escaped. This battle was fought at what is now called Maricopa Mountain.So terrible was the defeat, that to this day the Yumas hold an annual “Cry,” or lamentation, in memory of it. Their old foes are invited, and if any Pima or Maricopa attends he is given a horse. This war reduced both Yumas and Maricopas to a mere remnant.Since then the Maricopas have lived with the Pimas, and in customs are almost exactly similar, except that they burn their dead, and still speak their distinctive language.They are a taller, larger race than the Pimas, more restless, said to be quicker witted, but more inclined to vice, and to be rapidly dying out; while the Pimas yet hold their own in numbers, despite recent inroads of tuberculosis.1This song is evidently imperfect, for in the context it is said that before this fight they sang about the beads,sah-vaht-kih, but there is no mention of them here.The Story of Sohahnee Mahkai and KawkoinpuhNow when the bands were going thru this country they had selected the places for their homes, expecting to return, and each band, as it selected its place, drove down short sticks so as to know it again.And after returning across the Rio Colorado the bands went again to these places which they had selected and settled there.Only the Toehawnawh Awawtam (the Papagoes) did not at first go to their selected place, but went on beyondAwn-kee Ack-kee-mull, the Salt River, to where is now Lehi.And there was one doctor among them namedSo-hah-nee Mahkai, and he had no child, but he had found one of the children belonging to the country, which had been left alive, and he had adopted it for his own. And he went on and lived by himself at the place then calledVah-kah-kum, but now namedStcheu-a-dack-a-Vahf, or Green Cliff.And theAw-up, or Apaches, were a part of the original people of this country, and this child which SohahneeMahkaihad adopted was an Apache.And when he had grown up to be quite a large boy the Apaches planned to capture Sohahnee Mahkai; but Sohahnee Mahkai knew of this and told the boy to go to a place where he had been clearing up a farm and to find the stick there withwhich he had been cutting down bushes, and to dig a hole there under the bushes, and then to come back home and eat his supper. And after he had eaten his supper he was to return to the place where the stick was, and hide in the hole under the bushes which were there.And the boy’s name wasKaw-koin-puh, and he dug the hole under the bushes, as he was directed, and returned for his supper.And then Sohahnee Mahkai said to him: “Now to-night the Apaches will come to kill me, but here is a basket-box which I want you to have after I am dead. And when you are safe in your hole you will hear when they come to kill me. But don’t you come out till they are far enuf away. Then come and find my body, no matter whether h is here or dragged away. And when you find it, do not mind how stained and bloody it is, but fall upon it, and put your mouth to mine, and inhale, and thus you will inherit my power. And when you leave my body, do not attempt to follow after the Apaches, for they would surelykillyou, for tho you are one of them they would not know that, because you do not speak their language. But I want you to return to where we left some people at the place calledVik-kuh-svan-kee.”So the boy took the little basket-box, and went to his hole, and early in the evening the Apaches came and surrounded the house, and staid there till near morning, and then began the attack. Andthe boy could hear the fighting, and could hear Sohahnee Mahkai yell every time his arrow killed anyone; and he could hear the old woman, his wife, shout out in her exultation, too. And it was after the sun was up that the old woman was killed; and then SohahneeMahkairan out and the Apaches chased him and killed him, and said: “Now let us cut him open and find what it is that made him so brave, and enabled him to kill so many of us.” And they cut him open and found under his heart a feather of the chicken hawk.And the Apaches took that feather, and that is how they are so brave and even if there are only two of them will often attack their enemies and kill some of them.And after the Apaches were far away the boy came out of his hole and found the old woman, and from there tracked till he found the old man; and he fell over him, as he had been told, and inhaled four times; and then he went to Vikkuhsvankee, but he got there at night, and did not attempt to go into any house,but staid outside all night in the bushes.And in the morning a girl came and found the boy, and went back and told the people there was some one outside who was a stranger there, some one with short hair. And they came and stoodaroundhim, and teased him, and threw dirt at him, until finally he cried out: “Don’t you remember me, who I am? My name is Kawkoinpuh and I washere once, but went away with the doctor, SohahneeMahkai. And now the Apaches have killed him and the old woman, his wife, and I am left alone.”And when he said this the people remembered him, and took him by the hand, and led him to a doctor namedGawk-siss Seev-a-lick, who adopted him, and he was treated nicely because he was a good hunter and used to keep the doctor in plenty of game.And the doctor had a daughter, and when she was old enuf he gave her to Kawkoinpuh for his wife. And Kawkoinpuh staid with his wife’s people; and his wife expected a child, and wanted different things to eat. So Kawkoinpuh left home and went to the mountain called Vahpkee, and there got her a lot of the greens called choohookyuh. And after a while hewantedto go again, but she said: “Do not go now, for the weather is bad. Wait till it is more pleasant.” But he said, “I am going now,” and he went.And this time he was hunting wood rats instead of greens, and he had killed three and was trying to scare out the fourth one, where he could shoot it, when the Apaches came and surrounded him a good ways off.He saw them and ran for home, but there were many Apaches in front of him, and they headed him off.But he jumped up and down and sideways, as Sohahnee Mahkai had done, shooting andkilling so many that finally he broke thru their ring, and started for home. But he kept turning back and shooting at them as he ran. And one of them came near and was about to kill him, but he shot first and killed the Apache. And then another came near and this time the Apache shot first, and so Kawkoinpuh was killed.And when evening came, Gawksiss Seevalick came out, and called aloud, and invited the people to his house, and asked them if any had seen his son, Kawkoinpuh; who had seen him last; for he knew something had happenedtohim, as he always came home after his hunt, because he loved his home. But nobody had seen anything of Kawkoinpuh, because no one had been out, the weather being bad.ButGawksissSeevalick knew the boy was killed, because he was a doctor, and there is a being above, calledVee-ips-chool, who is always sad and who makes people sad when anything bad has happened.So they went out the next morning, and tracked the boy, and came to where he had killed the wood-rats, and then they found the tracks of the Apaches, and then found a great many Apaches whom he had killed, and finally they found his body.The Apaches had cut him open, and taken out his bowels and wound them around bushes, and cut off his arms and legs and hung them on trees. And one of the men, there, told them to get woodand to gather up these parts of Kawkoinpuh’s body and burn them. And some of the people remained behind and did this, and then all went home.And in the evening Gawksiss Seevalick again called the people together and sang them a song to express his grief.And the next morning he went with his daughter to where Kawkoinpuh had been burned, and there they found some blood still remaining and buried it. And that evening again he called the people together, and said: “You see what has happened; we have lost one of our number. We ought not to stay here, but to return to the place we first selected.” And the people took his advice and got their things ready and started.And they went slow because they were on foot, and it took them four nights to get to the place where they wanted to go. And the first night there was no singing, but the second night there was a doctor namedGeo-goot-a-nom-kumwho sang a song for them; and the third night there was a doctor namedGeo-deck-why-nom-kumwho sang a song for them; and on the fourth night there was a doctor namedMahn-a-vanch-kihwho sang for them a song.Notes on the Story of Sohahnee MahkaiIn this we are given a most graphic and pathetic glimpse of Indian warfare.Notice the bushes are “cut down” (broken off more likely) by a stick. A glimpse of the rude old tools.Very poetic is the conception of Veeipschool, “the being above who is always sad, and makes people sad when anything bad has happened.” A personification of premonition.The Story of PahtahnkumAnd when they came to their journey’s end the wife of Kaw-koin-puh had a baby, which grew up to be a fine boy, but the mother cried all the time, where-ever she went, on account of her husband’s death.And the people, after they had settled down, used to go rabbit-hunting, and the children too, and this boy,Paht-ahn-kum, used to watch them wistfully, and his mother said: “I know what you are thinking of, but there is nothing for you to kill rabbits with. But I will send you to your uncle, my brother, whom I am expecting will make a bow and arrows for you.”And the next morning, early, the boy went to his uncle, who said: “Why do you come so early? It is an unusual thing for you to come to see me so early instead of playing with boys and girls of your own age.”And the boy replied: “My mother said she was expecting you to make me a bow and arrows.”And his uncle said: “That is an easy thing to do. Let us go out and get one.” And they went out and found ano-a-pot, or cat-claw tree, and cut a piece of its wood to make a bow, and they made a fire and roasted the stick over this, turning it, and they made a string from its bark to try it with; and then they found arrow-weeds, and madearrows, four of them, roasting these, too, and strengthening them; and then they went home and made a good string for the bow from sinew.And then the boy went home and showed his mother his bow and arrows.And the next morning the children went hunting and little Pahtahnkum went with them to the place of meeting.And they found a quotaveech’s nest near them, with young ones in it, and one of the men shot into it and killed one of the young ones, and then the children ran up to join in the killing. And when Pahtahnkum came up, one of the men threw him one of the young birds, and said: “Here, take it, even if your mother does not wish to marry me.”And the little boy ran home and gave his game to his mother, and when she saw it she turned her back on it and cried. And he wondered why she cried when he had brought her game and was wishing she would cook it for his dinner.And his mother said: “I never thought my relatives would treat you this way. There is an animal, thecaw-sawn, the wood rat, and a bird, thekah-kai-cheu, the quail, and these are good to eat, and these are what they ought to give you, and when they give you those, bring them home and I will cook them for you.” She said, further; “This bird is not fit to eat; and I was thinking, while I was crying, that if your father were living now you would have plenty of game,and he would make you a fine bow, and teach you to be as good a hunter as there is. And I will tell you now how your father died. We did not use to live here. But beyond this mountain there is a river, and beyond that another river still, and that is where we lived and where your father was killed by the people called Apaches, and that is why we are here, and why we are so poor now.I am only telling you this so you may know how you came to be fatherless, for I know very well you can never pay it back, for the Apaches are very fierce, and very brave, and those who go to their country have to be very careful; for even at night the Apaches may be near them, and even the sunshine in their country feelsdifferentfrom what it does here.”And the little boy, that night, went to his uncle, who asked: “Why do you come to me in the night?”And the little boy said: “I come to you because today I was hunting with the bow and arrows you made me, and someone gave me a little bird, and I was bashful, and brought it right home for my mother to cook for me, and she cried, and then told me about my father and how he died. And I do not see why you kept this a secret from me. And I wish you would tell me what these Apaches look like, that they are so fierce and brave.”And his uncle said: “That is so. I have nottold you of these things because you are just a baby yet, and I did not intend to tell you until you were a man, but now I know you have sense enuf to wish to learn. There is nothing so very different or dangerous about these Apaches; only their bows, and their arrows of cane are dangerous.”And the little boy went on to another doctor, who said: “Why do you come to me?Areyou lost? If so, we will take you home.” But the little boy said to him: “No, I am not lost, but I want you to tell me one thing—why the Apaches are so dangerous—are they like thehar-sen, the giant cactus, with so many thorns?” And the doctor answered: “No, they are men like we are, and have thoughts as we have, and eat as we do, and there is only one thing that makes them dangerous and that is their bows and their arrows of cane.”So the little boy went to the next doctor, and this doctor also asked him if he were lost, and he said: “No, but I want you to tell me just one thing—why the Apaches are so dangerous. Are they like themirl-hawk, the cane-cactus, with so many branches all covered with thorns?” And the doctor replied: “No, they are human beings just as we are, and think just as we do, and eat as we do, and the only things that make them dangerous are their bows and their arrows of cane.” And the little boy said: “I am satisfied.”But he went yet to another doctor and askedhim also why the Apaches were so dangerous, were they like thehah-nem, thechollacactus?Butthe doctor said no, and gave the same answer as the others had done, and the little boy said: “I am satisfied, then,” and went back to his uncle again and began to question him aboutwhatpeople did when they got ready for war, and what they did to purify themselves afterward, and his uncle said: “It is now late at night, and I want you to go home, and tomorrow come to me, and I will tell you about these things.”So the little boy went home, but very early in the morning, before sunrise, he was again at his uncle’s house, and came in to him before he was yet up. And his uncle said: “I will now tell you, but we must go outside and not talk in here before other people.”And he took the little boy outside,and they stood there facing the east, waiting for the sun to rise, with the little boy on the right of his uncle. And when the sun began to rise the doctor stretched out his left hand and caught a sunbeam, and closed his hand on it, but when he opened his hand there was nothing there; and then he used his right hand and caught a sunbeam but when he opened his hand there was nothing there; and he tried again with his left hand, and there was nothing, but when he tried the second time with his right hand, when he opened it, there was a lock of Apache’s hair in his hand.And he took this and put it in the little boy’s breast, and rubbed it in there till it all disappeared, having entered into the little boy’s body.And then he told the little boy to get him a small piece of oapot or cat-claw tree, but no, he said, I will go myself; and he went and got a little piece of the oapot, and tied a strip of cloth around the boy’s head, and stuck the little piece of wood in it, and then told him to go home to his mother and tell her to give him a new dish to eat from.And this stick which the doctor had put into the boy’s hair represented thekuess-koteor scratching stick which the Pimas and Papagoes used after killing Apaches, during the purification time; and the doctor had made it from cat-claw wood because the cat-claw catches everybody that comes near, and he wanted the boy to have great power to capture his enemies.And his uncle told the boy to stay at home in the day time, lying still and not going anywhere, but at night to come to him again. “And before you come again,” he said, “I will make you something and have it ready for you.”And the little boy kept still all that day, but at night he went to his uncle again, and his uncle had four pipes ready for him, made from pieces of cane, and he said, “Now tonight when the people gather here (for it was the custom for many people to come to the doctor’s house in the evening) they will talk and have a good time, butafter they are thru I will roll a coal from the fire toward you, and then you light one of the pipes and smoke four whiffs, and after that slide thewatch-kee, the pipe, along the ground toward me, as is the custom, and I will smoke it four times and pass it to my next neighbor, and he will do the same, and so the pipe will go all around and come back to you. And even when it is out, when it comes back to you, you are to take it and stick the end that was lighted in the ground.So that evening the people all assembled as usual, and told all the news of the day, and about the hunting as was their custom. And when they were thru, and had quieted down, the uncle moved to the fire and rolled a coal toward Pahtahnkum, who took it and lit one of the pipes, and smoked it four times, and then slid it slowly (the pipe must be slid slowly because if it were slid rapidly the enemy would be too quick and escape, but if it is done slowly the enemy will be slow and can be captured) along the ground to his uncle. And his uncle took the watchkee, the pipe-tube, and smoked it also four whiffs, and passed it on, but saying: “Of course you are all aware that if any man among you has a wife expecting to have a baby soon, he should not smoke it, but pass it on without smoking to his neighbor, for if you smoke in such case the child will not be likely to live very long.”And so the pipe passed around, and the boy, when the pipe came to him again, buried it ashe had been told, and then he began to make this speech:—“I am nothing but a child, and I go around where the people are cooking and when they give me something to eat I generally suffer because it is so hot. And there was a hunt, and you gave me nothing but a little quotaveech, and stuck it under my belt as if it were something good to eat: and when I took it home to my mother, and dropped it down by her, she turned her back upon it and began to cry. And when she had done crying she told me of all that had happened before, about my father’s death, and the story entered my heart; and I went for help to a respectable person, a doctor, one to whom a child would not be likely to go, and he kindly assisted me, and told me what I asked of him.And I wanted to be revenged on the slayers of my father, and in imagination a day was appointed for the war, and I went; and the first night I feared nothing and felt good, and the second night, too, I feared nothing and felt good, but the third night I knew I was in the land of the Apaches, an enemy with shield and club, and I did not feel good, and it seemed to me the world was shaking, and I thought of what my mother had said, that the land of the Apaches was different from ours.And the fourth day I went on and came to the mountain of the Apaches, and I found there the broken arrows of my father’s fight; and I satdown, for it seemed to me the mountains and the earth were shaking, and shook my knees, and I thought of what my mother had said that the land of the Apaches felt entirely different.And the next day I went on and came to the water of the Apaches. And my hair lay over the water like moss. And I looked and found my skull, and I used it for a dipper, and parted the hair with it, and dipped up the water and drank it. And when I drank from the skull I felt as if I were crazy, and clutched around with my hands at things that were not there.And from there I went on to another water, and that was covered with the white war-paint of my hair, which lay like ashes on the water, and I looked around and found my skull, and drank from that water, and it smelled strong to me like the smell of human flesh and of black war-paint.And all this was caused in my imagination by the thought of my dead father, and of how the Apaches had gone along rejoicing because they had killed him.And the next place was a great rock, and I sat down under it, and it was wet with my tears; and the winds of the power of my sadness blew around the rock four times, and shook me.In the far east there is a gray cousin, the Coyote, and he knows where to find the Apaches, and he was the first I selected to help me and be my comrade, and he took my word, and joined me; and stood up and looked, and saw the Apachesfor me and told me; and I had my band ready, and my boys captured the Apaches, who had no weapons ready to injure them.And after killing them I took their property, and I seemed to get all their strength, all their power. And I came home, bringing all the things I had captured, and enriched my home, strengthening myself four times, and the fame of my deed was all over the country.And I went to the home of the doctor, taking the child I had captured, and when we were there the blue tears fell from the eyes of the child onto my boys and girls.And all of you, my relatives, should think of this, and be in favor of the war, remembering the things we have captured, and the enemies we have killed, and should make your singing all joy because of our past successes.”And after the speech was done, feeling it the speech of a child, the people were silent, but at length Toehahvs said: “I like the way of the child, because I am sure he is to be a powerful person, perhaps stronger than any of us, and I respect him, and that is why I am kind to him, and I want that we should all take a smoke, and after that you will get over your feeling of his insignificance.”And then they all smoked again, and began to talk about the war, and of the things they lacked, but the boy wanted them to get ready in four days, telling them that was plenty of time. Andso they all began to get ready for the war, making and getting ready shields, clubs, bows, arrows, shoes, and whatever was needed.And so the people departed for the war, and the very day they left, the mother of Pahtahnkum went and got clay to make the new dishes for the men who should kill Apaches, for she foreknew that many would be killed, and so she sang at her work. And a few of the people were left at home, and one of these was an old man, and he passed near where the mother (whose name wasKoel-hah-ah) was making her pottery, and heard her singing her song, and he said to the people: “It is very strange that this woman whousedto cry all the time is singing now her boy has gone to the war. Perhaps she is like some wives, who when their time of mourning is over are looking out for another man.”And the war-party went by near whereTawtsitka(Sacaton) now is, around the mountainChirt-kih, and west of theSah-kote-kih, (Superstition) mountains, and there they found tracks of the Apaches, and paused, and the boy, Pahtahnkum, told them to wait there while he went forward and found where the Apaches were.And Toehahvs said: “I will go with you, so we can help each other and be company, and you will feel that you have some strength, and I will feel the same.”So Pahtahnkum and Toehahvs went out on their scout, and went up anarroyo, or washoutvalley, In the mountains, and in making a turn came suddenly upon some Apache children playing in the sand, and the children saw them and ran up the valley to where the Apache houses were. And the two scouts stood and looked at each other and said: “What shall we do now! for if we go back the people will blame us for letting the Apaches see us first.”And Pahtahnkum said: “You go back and step in my tracks, and I will turn into a crow and fly up on this rock.” And this was done, and when the Apaches came they could see only the coyote tracks, and they said: “There are no human tracks here. It must have been a coyote the children saw,” and they went back home. And then Pahtahnkum flew to where Toehahvs was, and came down and took his human shape again.And the band had been anxious about them, because they were gone so long, and had followed their tracks,and now came near, and when Pahtahnkum saw them, instead of going back to them, he and Toehahvs turned and ran toward the Apaches, and all the band rushed after them, and they took the Apache village by surprise, and conquered and killed all the men, and then killed all the women, and scalped them all.And because Pahtahnkum had been so brave, and had killed many, the people brought all the scalps to him, and all the baskets, and bows and arrows, and other things they had taken, and laid them around him; and then they all stood aroundhim in circles, the oldest in the middle nexttothe boy, and the others, in the order of their age, in circles outside.1And then Pahtahnkum began to yell, he was so rejoiced, and he threw the scalps of the Apaches up into the air, and then, after them, the other things, the bows and arrows, and all things captured, because he wanted to make a cloud; for when an Apache is killed it will rain.And while this was happening, his mother was rejoicing at home, knowing all that was happeningtoher boy.So the people took everything the Apaches had, and a good many children as captives, and they returned by the same road, and before they got home they sent a messenger ahead.And when they got home they presented all the property taken, and all the weapons and all the captives to the mother of Pahtahnkum.Now when the neighbors of those Apaches heard of this they formed a big war-party, and followed Pahtahnkum’s trail, but when they came to the place calledTaht-a-mumee-lay-kotethey stopped, because they did not know where to find water, and so they turned back, tho from there they could see the mountains where Pahtahnkum lived.And after Pahtahnkum had gone thru the prescribed purifications, and the war-dances andrejoicing proper to the occasion, he again formed a war-party, and again took the trail after the Apaches, only this time he went to the other end of the Superstition Mts. And there they saw the lights at night on a peak, where the Apaches lived, and went up there and killed them, except the children, whom they took for captives.And then they went down into an open place in the desert, and there placing Pahtahnkum and Toehahvs in the center, they again formed the circles, with the older ones nearest the middle, and again brought all their trophies to Pahtahnkum and Toehahvs, who threw them up with rejoicing, as before.And again the Apaches formed a war-party, and pursued them; and again they, when they came to the low mountains south west of where Tawtsitka now is, were frightened, as they looked over the desert, and said: “This country is unknown to us, and we do not want to die of thirst,” and again they abandoned the pursuit, and returned home. And because the place where they made fires was found, these mountains are calledAw-up Chert-tawto this day.And again everything was given to Koelhahah, as before.And once more, after the purification, Pahtahnkum formed a war-party; and this time they went to the east, and there again found Apaches at the place calledOy-yee-duck, or The Field, because there the Apaches had cultivated fields,and here they fought the Apaches, and defeated them; but they had hard work to kill one Apache, who was very brave, and who kept his wife before him and his child behind him, and as the Papagoes did not want to kill these they could not get at the man. But finally Pahtahnkum killed a man near him, and some one else killed the woman, and then Pahtahnkum killed this man and took the little boy captive.And again they went out to an open place, and formed the circles, and rejoiced as before.And a party of Apaches pursued them again and again were discouraged, and turned back at the red bluff to the eastward, where they dug a well, which place is still calledTaw-toe-sum Vah-vee-uh, or the Apache’s Well.And again, in due time, a war-party was formed, and this time it went far east, and there was found a single hunter of the Apaches, and this man they killed and cut up and mutilated as had been done with Pahtahnkum’s father, putting his flesh out as if to jerk it. And they went south-east from there and again found a single hunter; and him they scalped and placed his scalp like a hat on a giant-cactus, for which reason the place is still calledWaw-num, which means a hat.And Pahtahnkum walked behind, for he was very sad, thinking of his father.And then Pahtahnkum returned home, having revenged his father, and this was the last of his wars.And once more the Apaches followed him, but stopped at a place near the Superstition Mts. where, as there had been rain and the ground was wet, they stopped to clean a field,See-qua-usk, or the Clearing, but they gave it up and returned, not even planting the crop.And his mother made a largeolla, and a small flat piece of pottery, like the platestortillasare baked on. And she put all the Apache hair in the olla, and placed the flat plate on top to cover it withgreasewood gumto seal it up tight. And then she went and found a cave, and by her power called a wind and a cloud that circled it round.And then she returned to her people, and, placing the olla on her head, led them to the cave, and said. “I will leave this olla here, and then when I have need of wind, or of rain, I can form them by throwing these up, and so I shall be independent.”And after this Pahtahnkum was taken ill, and the people said it was because he had not properly purified himself.And he went to the tall mountain east of Tucson, and from there to other mountains, seeking the cool air, but he got no better, and at last he came to the Maricopa Mts., and died there, and his grave is there yet.And his mother died at her home.The Song of Koelhahah about her SonMy poor child, there will be great things happen you!And there will be great news all over the world because of my boy.The news will go in all directions.Notes on the Story of PahtahnkumIn this, in the smoking at the war-council, appears a curious superstition concerning the effect of a man’s smoking upon his unborn child.Another superstition appears in the idea that the killing of an Apache and throwing up of hisaccoutrementsor scalp would cause rain.I have a boy’s bow and arrows just like those described in this story, bought of a Pima child.War arrows were a yard long, with three feathers instead of two, and tipped with flint or, later, with iron. But even a wooden arrow would kill a deer.Bows were made from Osage orange, cat-claw, oro-a-pot; or, better still, from a tree calledgaw-hee. Arrows from arrow-weeds. The Apache arrows were made of cane.The Pimas were formerly famous for archery, and the shooting of bird on the wing, and of jack rabbits at full run while the archer was pursuing on horseback, were favorite feats.The Apache well: I am told the old Arizona Indian wells were not walled up, and the sides were at such a slant that the women could walk down to the water and back with their ollas on their heads.Wells are now obtained without great difficulty, but the water is salty and often alkaline and none too cool.1The reason why the older people went inside the circle was to protect the younger ones from theimpurityof anything Apache, and they went inside as more hardened to this.

Stories of the Third NightThe Story of Ee-ee-toy’s ArmyAnd after Ee-ee-toy was thru speaking Juhwerta Mahkai addressed him, and promised him his help, and that he would lead out to earth again his people, who had sunk down before the flood, that these might fight against the people whom Ee-ee-toy had made and who now had turned against him.So when his people heard this they gathered together all their property that they could carry, to take to earth with them.And Juhwerta Mahkai said to Ee-ee-toy: “You go ahead of the people and I will follow.”And they went out in bands.The first band was called theMah-mahk-Gum. These were led by Ee-ee-toy, and their color was red.The second band was calledAh-pah-pah Gum. And their colors were white and yellow.The third band was calledVah-vah Gum. And their color was red.The fourth band was calledAh-pah-kee Gum. And their colors were white and yellow.The fifth band was calledAw-glee Gum. And their color was red.And the sixth band was calledAh-pel-ee Gum. And their colors were white and yellow.And these bands were so called because it was by these names they called their fathers.As they were going to start they sent the Yellow Gopher ahead to open a way for them to this earth.And the gyih-haws were loaded with their belongings, and stood up beside the ranks. And the bands went thru, one by one.And when the fifth band was partly thru Toe-hahvs looked back and saw the gyih-haws walking beside the ranks, and he was amused and said: “I don’t think there will be enemies enuf for us to kill, we are so many, and there are these other things, beside us, that look so funny.” And he began to laugh.And as soon as he laughed the gyih-haws stopped walking, and ever since they have never walked, and the women have been obliged to carry them.And after these words, too, the earth closed up, so that the sixth band and part of the fifth band were left behind. And JuhwertaMahkaiwas left behind, also, and only Ee-ee-toy and Toe-hahvs, and some other powerful men, went thru to lead the people.And after they had come out a little way they came to a place called the White Earth. And Ee-ee-toy stopped then and the others camped with him.And there the powerful men all sang, and the people joined in, and all dressed themselves in their war-bonnets, and attired themselves for war, and had a great war dance together.And they went on again, another journey, and camped at the place called Black Mountain, and again sang and danced a war dance.So they went on, slowly, camping at one place, sometimes, for many days or several weeks, making their living by hunting game.And whenever they stopped they sent scouts and spies ahead to look out for the next stopping-place, so that they might go ahead safely. And this went on for many years.And there were no deer in those days, and Ee-ee-toy said to the wood-rat: “Let me make a deer of you.” And the wood-rat said: “Moevah Sophwah” (all right). But when Ee-ee-toy took out his knife and began to cut at his skin to change him into a deer, he cried out so hard that Ee-ee-toy let him go. And you may see the knife mark on his chest and neck to this day.And Ee-ee-toy asked another rat, the little one with coarse hair, calledGeo-wauk-kuh-wah-paw-kum, if he might make him into a deer, and the little rat said “Moevah Sophwah!” And this little rat was brave, and let Ee-ee-toy cut and change him, and he became a deer. And Ee-ee-toy said: “You shall not be like some animals, that love to roam all over, you shall love only one spot and wish to stay there.” And that is why, to this day, the deer do not care to leave their own places and wander as coyotes do.So there were now plenty of deer, and the people had something new to live upon.And there were two brothers who were especially good at hunting the deer. Their names wereHay-mohlandSoo-a-dack Cee-a-vawt. And they hunted as the people marched, and kept them well supplied with deer-meat.And there was a doctor among them who took the ears and tail of the deer and worked such witchcraft on them that the deer could hide away so well that the hunters could not see them. They hunted, as the people journeyed along, but all in vain.And the hunters in their trouble sought to get help from a doctor, and they happened to go to the very one who had helped the deer, and they told him they wanted help to find the deer, for the children were crying and hungry and they wanted meat to feed them. And the doctor said: “I guess the trouble is that you look for the deer in the old places, where you have already killed them.If you will hunt for them in the ‘cheeks’ (the outlying flanks) of our line of march, you will find them.” And the hunters hunted for the deer in the cheeks but could not find them.And they went that evening to the same doctor and told him of their bad luck, and the doctor said: “If you will look for them next time in the little valleys between the hills, I think, you will find them, for they like to go there.”And the hunters went the next day and looked in the little valleys, but could not find the deer, and they came that evening and told the doctor oftheir bad luck. And he said: “If you hear of anyone who chances to kill a deer, even if it is only a fawn, bring me the tips of its ears, and of its tail, and of its nose.”And the doctor said: “I want you to bring me these because a deer feels first with his tail that some one is after him, and, second, hears with his ears that some one is near, and, third, smells danger with his nose. And that is why I want you to bring me these.”The next day these brothers were in a crowd and heard that a fawn had been killed, and went to it and cut off the tips of its tail and of its ears and of its nose and brought these to the doctor. And the doctor took these, and then he took those which he had used at first to hide the deer with, and with these in his hand he began to sing.And in his song he asked one of the brothers, Haymohl, for the turquoise earrings which he wore; and then he asked Sooadack Ceeavawt for the beads which were around his neck. But the brothers kept on listening to his song and did not understand what he meant.And he told them to hunt the next day near the crowd of people, and they did so and killed a fawn, and took it home and had meat with their family. And then they went again to the doctor; who again sang his song, asking for the same gifts. And this time the brothers understood him and Haymohl said: “O, I never thought of these,” and took off his ear rings and gave them to him. And Sooadack Ceeavawt took off his necklaceof beads and gave them to him. And the doctor told them that the next day they were to hunt near the crowd, and they would find plenty of deer anywhere they might hunt for them. And he went to where the fawn skin was, and took pieces of its skin and made medicine-bags for the brothers, out of the cheek pieces of the fawn stretched out and made into soft buckskin, and filled these with the scrapings of the buckskin and the tips of the fawn’s ears and of his tail and nose and gave one to each of the brothers.And the brothers took these bags, and wore them at their belts, and the next day they went out hunting and in a little while killed a deer, and went on a little further and killed another, and after that found plenty of deer; and from that time on the people had plenty of venison again.And the people marched on in the order of their villages; and a member of one village, a woman, was taken sick, and her fellow-villagers stayed with her to take care of her, and the rest of the army marched on, leaving this village behind. And these remained with her till she died, and buried her, and then journeyed on till they overtook the others.And as they traveled a pestilence broke out, a sickness which spread thru all the villages and delayed them. But a doctor told them to kill a doe and have a big dance, the dance that is called “Tramping Down the Sickness,” that the sick might get well. And they did this and all their sick ones recovered.The First Song of Ee-ee-toy’s ArmyThe White Earth I come to and sing;Where many war-bonnets are shaking with the wind;There we come together to dance and to sing.The Doctor’s Song to the HuntersSahn-a-mahl!1Haymohl give me the necklace!Sooadack Ceeavawt give me the turquoise ear-rings!1This word was not translated—probably archaic and the meaning forgotten.The Destruction of the Vahahkkees(The Pima plural ofvah-ahk-keeisvahp-ahk-kee, but I have made all plurals English, as more understandable.)And after this they were not sick any more, and they came to the Gila Country, to Ee-ee-toy’s land, the Land of the Vahahkkees, and here they divided themselves into four parties, of which one went south; but the doctors united them all by “The Light,” so that they would know about each other in case there was a battle in which any needed assistance.And as they came into this country the people there were stirred up with alarm, and the great doctor who lived at Casa Blanca, whose name wasTcheu-tchick-a-dah-tai Seeven, sent his son to Stcheuadack Seeven, at Casa Grande, to enquire if there were any prophecies that he knew of about the coming of this great invading army.So the boy went, but just before he got there he heard a frog, a big one, which Stcheuadack Seeven kept for a pet and to assist him in his work as a doctor, and when the boy heard the frog he was frightened, and ran back, and when his father asked what he had learned, he said: “Nothing, I heard a noise there that frightened me, so I ran home again.”And his father said: “That is nothing to beafraid of, that is only the voice of his pet, his frog,” and he sent the boy once more.So the boy went again, and came to Stcheuadack Seeven who asked him what his father had sent him for, and the boy replied that his father wanted to know if there were any prophecies about the coming of this enemy, and how he felt about it every evening.When the boy returned his father asked him what Stcheuadack Seeven knew, and how he felt, and the boy said: “He does not know anything. He says he sits out every night, and hears the different animals, and enjoys their pleasant voices, and in the morning he enjoys hearing the sweet songs of the birds, and he always feels good, and does not fear anything.”So his father said: “I am well satisfied that I will not be the first to see this thing happen. It will be Stcheuadack Seeven who will first see it, and it will not be ten days before it will occur.”And in a few days Ee-ee-toy’s army came to the village of Stcheuadack Seeven and killed all the people there.And Geeaduck Seeven, who lived at Awawtkum Vahahkkee, told his people to flee: and many did so and ran to the mountains and other places, but the others who did not run away came to Geeaduck Seeven’s house, and he told them to come in there.And the enemy came, and they fought, but it was not easy for Ee-ee-toy’s warriors to fight themen of Geeaduck Seeven, because they were nearly all inside, but his men managed to set fire to the house, and so destroyed it, and killed all who were therein.Then Ee-ee-toy’s men marched on, north, to whereCheof-hahvo Seeven, or Long Dipper Chief, lived, and as they marched along they sang about the places they were conquering, and they sang of the beads that they expected to get at this village, the beads calledsah-vaht-kih, and there was an old woman among them who said: “When you get those beads, I want them.” And so when they had conquered that vahahkkee they gave the beads to her.And they went from there to the home of Dthas Seeven, who had a cane-cactus fence about his place, and Ee-ee-toy’s men heard of this, and sang about it as they went along. And they took this place and killed Dthas Seeven.And then they went on to where the Casa Blanca vahahkkees now are in ruins; and the great doctor who lived there, the same who had sent his boy to inquire of the prophecies, drew a magic line before his place, so that the enemy could not cross. And when Ee-ee-toy’s men came to the line the earth opened, and they could not go further till one of their great doctors, by his power, had closed it, and then they could pass it.And they had a great battle there, for the place was very strong, and hard to get into. And there was a doctor among them calledNee-hum Mah-kai,or Thunder Doctor, and they asked him to use his magic power to tear the place down, and he tried, but could not succeed. And they asked another, calledTchu-dun Mahkai, or Earthquake Doctor, and he tried and failed also. And then they asked another, a little man, not supposed to have much power, and he took a hair from his head, and held it up by the two ends, and sang a song, and turned it into a snake. And he sent the snake, and it struck the house, and shook it so that it broke and fell down from above. And then Ee-ee-toy’s men took the place, and killed everybody there except Tcheutchickadahtai Seeven, who escaped and ran on.And one of Ee-ee-toy’s warriors pursued him, and was going to strike him with a club when he sank down, and the place where he sank was filled with a fog, so that they could not see him, and he got out on the other side and ran on. But they had a doctor calledKu-mi-wahk Mahkai, or Fog Doctor, and they had him clear away the fog and then they could see him and chased him again.And again, when about to be struck, he sank down, and a mirage filled the place so that they could not see him, for things did not look the same. And he got out beyond, and ran on. And they had aSas-katch Mahkai, or Mirage Doctor, who cleared away the false appearance, and again they chased him, and were about to kill him, when again he sank.And this time a rainbow filled the place and made him invisible, and again he ran on till theirKee-hawt Mahkai, or Rainbow Doctor, removed the rainbow.And once more they were about to strike him when he sank, and the quivers which heat makes, calledcoad-jook, filled the hole, and again he got away. But they had a Coadjook Doctor, and he removed it, and then they chased him and killed him.And they went northward again from there.And there was a rattlesnake who had never killed an enemy, and he asked a doctor to help him do this, and the doctor told him he would. And the doctor told his pet gopher to dig a hole to the village of the doctor who lived beyondOd-chee, where is the place calledScaw-coy-enk, or Rattlesnake Village. And this doctor was the speaker of his village, and every morning stood on a big stone and in a loud voice told the people what they were to do. And the gopher dug a hole to this stone, through which the rattlesnake crawled and lay in wait under the stone. And when the doctor came out to speak to his people in the morning, the rattlesnake bit him and then slid back into his hole again. And the doctor came down from the stone, and went into his kee, and fell down there and died.And after taking this place they marched to the place calledKo-awt-kee Oy-yee-duck, or Shell Field, where a doctor-chief lived, namedTcheunassatSeeven, and this place they took, and Ee-ee-toy himself killed this doctor, this being the first foe he had killed.And they went on again to the place where Nooee lived, calledWuh-a-kutch. And Ee-ee-toy said: “When you come there you will know the man who killed me by his white leggings, and when you find him, do not kill him, but capture him, and bring him to me, and I will do what I please with him.”And Ee-ee-toy had the Eagle and the Chicken-Hawk go up in the sky to look for Noo-ee, for he said he might go up there. And the Eagle and the Chicken-Hawk found Nooee there, and caught him, and brought him to Ee-ee-toy, who took him and scalped him alive. And Nooee, after he was scalped, fell down and died, and the women came around him, rejoicing and dancing, and singing; “O why is Seeven dead!” And after awhile be began to come to life again, and lay there rolling and moaning.And Ee-ee-toy’s men went on again to a village beyond Salt River, where lived a chief who had a brother, and they were both left-handed, but famous shots with the bow. And these brothers put up the hardest fight yet encountered. But when the brothers were too hard pressed they fled toCheof See-vick, or Tall Red Mountain, and there they kept shooting and killed a great many of Ee-ee-toy’s men, who were short of arrows, after so long fighting and many of their bows broken.Because of this, Ee-ee-toy’s men had to fall back and surround the place.And when this happened the band that had gone to the south knew by the “Light” that it was so, and came to help them. And these had many bows and arrows, and beside brought wood to mend the broken bows, and wood to make new arrows; and when they came into the place they gave their bows and arrows to Ee-ee-toy’s men and made themselves new bows from the wood they had brought. And these men were the ancestors of theToe-hawn-awh Aw-aw-tam, the present Papagoes, and that is why to this day the Papagoes are most expert in making bows and arrows. And then the fight began again and the two brave brothers were killed.And from there they went on to another awawtkumvahahkkee, where is now Fort McDowell, where lived another seeven whom they fought and conquered.And from there they went on westward thru the mountains. But when they came toKah-woet-kee, near where is now Phoenix, one of the chiefs in Ee-ee-toy’s army said: “I have seen enuf of this country, and I will take this for my part and remain here.” And he did so.And the bands went on and came to the Colorado River, and there one of the great doctors, calledGaht Mahkai, or Bow Doctor, struck the river with his bow and laid it down in the water. And the water separated then so that the peoplewere able to go over to the other side. And beyond the Colorado they came to a people who lived in holes in the ground, whom they found it hard to fight, and they asked help of their Thunder Doctor, and when the people came out of their holes to fight he struck right in the midst of them, but killed only one. Then they asked help of the Earthquake Doctor, and he was able to kill only one. And these two were all they killed. And these people were calledChoo-chawf Aw-aw-tam, or the Foxes, because they lived in holes.And after the army failed to conquer the Foxes they returned across the Colorado River, near where is now Yuma. And here again the Bow Doctor divided the water for them. But before all the bands were across the waters closed, and some were left behind. And these called to those who were across to have the Bow Doctor hit the waters again, that they also might get there. But those who were across would not do this, but told them that there was plenty of land where they were that would make them a comfortable home. And those left there were the ancestors of the present Yumas and Maricopas.Song before the Fight with Cheof-Hahvo Seeven1In the land where there are a great many galley-worms—I will get the doctor out,It will lighten his heart.A Song of the Doctor whose Snake Threw down the VahahkkeeI made the black snake;And he went across and wounded the vahahkkee.Notes on the Story of Ee-ee-toy’s Army and that of the Destruction of theVahahkkeesIn the Story of Ee-ee-toy’s Army we come to an amusing superstition of the Pimas. There is a funny little creature in Arizona, related to the tarantula, perhaps, which the Pimas say is very poisonous, and which is certainly very quick in motion and the hardest thing to kill I ever saw. It is covered with a sort of fuzzy hair, which blows in the wind, and is sometimes red and sometimes yellow or white. Now there seems to be a connection in the Indian mind between thisway-heem-mahl, as they name him, and this story of Ee-ee-toy’s Army. The bands, it is related, were distinguished by certain colors—some took red, and some yellow and white, for their badge-color. And the Pimas of today suppose themselves descended from these bands, and some clans claim that the bands of the red were their forbears, and some trace back to the bands of yellow and white. And not many years back there was a rivalry between these, and the wayheemmahls, having the same colors, were identified with the bands, and the Pimas descended from a band of a certain color would not kill a wayheemmahl of that color, or willingly permit others to do so, but would eagerly kill wayheemmahls of the opposite color. If, then, a Pima of the red faction saw a yellow wayheemmahl, running over the ground, he was quick to jump on it; but if a Pima of the yellow stood near he would resent this attack on his relation, and a hair-pulling fight would result. This custom is probably altogether obsolete now.It will be noticed that the fantastic explanations of why gyihhaws are now carried by the women, is contradicted by the carrying of gyihhaws by various women in previous stories.The closing of the earth cuts down the six bands to four and a fraction.Wardances, and extravagant and boastful speeches prophesying success, seem to have preceded all the military movements of the Awawtam.The creation of deer in this story, by Ee-ee-toy, is contrary to their presence in earlier tales, as in that of Ahahnheeattoepahk Mahkai.The careful mention of the sickness and death of an apparently unimportant woman is curious, and hard to explain. Perhaps this was the inauguration of the pestilence.The Story of the Destruction of the Vahahkkees has the most historic interest of any.The uniting of the bands by the “Light” is very curious. My Indians could not tell me what this was, only something occult and mysterious by which they had clairvoyant ken of each other’s needs. Its use appears in the fight at Cheof Seevick.The resemblance to the Israelites crossing the Red Sea is remarkable in the exploit of the Bow Doctor, and the crossing of the Rio Colorado.The Choochawf Awawtam appear to have been cave-dwellers, and my Indians were confused in memory as to whether they were encountered on the hither or far side of the Colorado.The statement that the closing of the waters left the Yumas and Maricopas on the far bank of the Colorado is likely only a mahkai’s fanciful attempt to explain their presence there. As the Indians of the Yuman stock speak an entirely different language from the Indians of the Piman stock, it is unlikely they were united in the original invading army. There is no other evidence that there ever was any alliance between them till the Maricopas, fearing extermination from the Yumas, joined the Pimas sometime in the first half of the nineteenth century.Comalk Hawkkih gave me this account of the coming in of the Maricopas: The Yumas and the Maricopas were once all one people, but there was a jealousy between twosons of a chief, one of whom was a favorite of his father, and one killed the other, and this grew to a civil war. The defeated party, the Maricopas, went first to Hot Springs, where they staid awhile, and then to Gila Bend, but each time the Yumas followed and attacked them and drove them on. Fearing extermination they came to the Pimas for protection. The Pimas adopted them. Now began war between Yumas and Mohaves on one side, and Pimas, Papagoes and Maricopas on the other. There were only two battles after the Maricopas came in, but in the second battle all the Yuma warriors engaged were killed, and the Mohaves had to flee over the mountain, and only a part of these escaped. This battle was fought at what is now called Maricopa Mountain.So terrible was the defeat, that to this day the Yumas hold an annual “Cry,” or lamentation, in memory of it. Their old foes are invited, and if any Pima or Maricopa attends he is given a horse. This war reduced both Yumas and Maricopas to a mere remnant.Since then the Maricopas have lived with the Pimas, and in customs are almost exactly similar, except that they burn their dead, and still speak their distinctive language.They are a taller, larger race than the Pimas, more restless, said to be quicker witted, but more inclined to vice, and to be rapidly dying out; while the Pimas yet hold their own in numbers, despite recent inroads of tuberculosis.1This song is evidently imperfect, for in the context it is said that before this fight they sang about the beads,sah-vaht-kih, but there is no mention of them here.The Story of Sohahnee Mahkai and KawkoinpuhNow when the bands were going thru this country they had selected the places for their homes, expecting to return, and each band, as it selected its place, drove down short sticks so as to know it again.And after returning across the Rio Colorado the bands went again to these places which they had selected and settled there.Only the Toehawnawh Awawtam (the Papagoes) did not at first go to their selected place, but went on beyondAwn-kee Ack-kee-mull, the Salt River, to where is now Lehi.And there was one doctor among them namedSo-hah-nee Mahkai, and he had no child, but he had found one of the children belonging to the country, which had been left alive, and he had adopted it for his own. And he went on and lived by himself at the place then calledVah-kah-kum, but now namedStcheu-a-dack-a-Vahf, or Green Cliff.And theAw-up, or Apaches, were a part of the original people of this country, and this child which SohahneeMahkaihad adopted was an Apache.And when he had grown up to be quite a large boy the Apaches planned to capture Sohahnee Mahkai; but Sohahnee Mahkai knew of this and told the boy to go to a place where he had been clearing up a farm and to find the stick there withwhich he had been cutting down bushes, and to dig a hole there under the bushes, and then to come back home and eat his supper. And after he had eaten his supper he was to return to the place where the stick was, and hide in the hole under the bushes which were there.And the boy’s name wasKaw-koin-puh, and he dug the hole under the bushes, as he was directed, and returned for his supper.And then Sohahnee Mahkai said to him: “Now to-night the Apaches will come to kill me, but here is a basket-box which I want you to have after I am dead. And when you are safe in your hole you will hear when they come to kill me. But don’t you come out till they are far enuf away. Then come and find my body, no matter whether h is here or dragged away. And when you find it, do not mind how stained and bloody it is, but fall upon it, and put your mouth to mine, and inhale, and thus you will inherit my power. And when you leave my body, do not attempt to follow after the Apaches, for they would surelykillyou, for tho you are one of them they would not know that, because you do not speak their language. But I want you to return to where we left some people at the place calledVik-kuh-svan-kee.”So the boy took the little basket-box, and went to his hole, and early in the evening the Apaches came and surrounded the house, and staid there till near morning, and then began the attack. Andthe boy could hear the fighting, and could hear Sohahnee Mahkai yell every time his arrow killed anyone; and he could hear the old woman, his wife, shout out in her exultation, too. And it was after the sun was up that the old woman was killed; and then SohahneeMahkairan out and the Apaches chased him and killed him, and said: “Now let us cut him open and find what it is that made him so brave, and enabled him to kill so many of us.” And they cut him open and found under his heart a feather of the chicken hawk.And the Apaches took that feather, and that is how they are so brave and even if there are only two of them will often attack their enemies and kill some of them.And after the Apaches were far away the boy came out of his hole and found the old woman, and from there tracked till he found the old man; and he fell over him, as he had been told, and inhaled four times; and then he went to Vikkuhsvankee, but he got there at night, and did not attempt to go into any house,but staid outside all night in the bushes.And in the morning a girl came and found the boy, and went back and told the people there was some one outside who was a stranger there, some one with short hair. And they came and stoodaroundhim, and teased him, and threw dirt at him, until finally he cried out: “Don’t you remember me, who I am? My name is Kawkoinpuh and I washere once, but went away with the doctor, SohahneeMahkai. And now the Apaches have killed him and the old woman, his wife, and I am left alone.”And when he said this the people remembered him, and took him by the hand, and led him to a doctor namedGawk-siss Seev-a-lick, who adopted him, and he was treated nicely because he was a good hunter and used to keep the doctor in plenty of game.And the doctor had a daughter, and when she was old enuf he gave her to Kawkoinpuh for his wife. And Kawkoinpuh staid with his wife’s people; and his wife expected a child, and wanted different things to eat. So Kawkoinpuh left home and went to the mountain called Vahpkee, and there got her a lot of the greens called choohookyuh. And after a while hewantedto go again, but she said: “Do not go now, for the weather is bad. Wait till it is more pleasant.” But he said, “I am going now,” and he went.And this time he was hunting wood rats instead of greens, and he had killed three and was trying to scare out the fourth one, where he could shoot it, when the Apaches came and surrounded him a good ways off.He saw them and ran for home, but there were many Apaches in front of him, and they headed him off.But he jumped up and down and sideways, as Sohahnee Mahkai had done, shooting andkilling so many that finally he broke thru their ring, and started for home. But he kept turning back and shooting at them as he ran. And one of them came near and was about to kill him, but he shot first and killed the Apache. And then another came near and this time the Apache shot first, and so Kawkoinpuh was killed.And when evening came, Gawksiss Seevalick came out, and called aloud, and invited the people to his house, and asked them if any had seen his son, Kawkoinpuh; who had seen him last; for he knew something had happenedtohim, as he always came home after his hunt, because he loved his home. But nobody had seen anything of Kawkoinpuh, because no one had been out, the weather being bad.ButGawksissSeevalick knew the boy was killed, because he was a doctor, and there is a being above, calledVee-ips-chool, who is always sad and who makes people sad when anything bad has happened.So they went out the next morning, and tracked the boy, and came to where he had killed the wood-rats, and then they found the tracks of the Apaches, and then found a great many Apaches whom he had killed, and finally they found his body.The Apaches had cut him open, and taken out his bowels and wound them around bushes, and cut off his arms and legs and hung them on trees. And one of the men, there, told them to get woodand to gather up these parts of Kawkoinpuh’s body and burn them. And some of the people remained behind and did this, and then all went home.And in the evening Gawksiss Seevalick again called the people together and sang them a song to express his grief.And the next morning he went with his daughter to where Kawkoinpuh had been burned, and there they found some blood still remaining and buried it. And that evening again he called the people together, and said: “You see what has happened; we have lost one of our number. We ought not to stay here, but to return to the place we first selected.” And the people took his advice and got their things ready and started.And they went slow because they were on foot, and it took them four nights to get to the place where they wanted to go. And the first night there was no singing, but the second night there was a doctor namedGeo-goot-a-nom-kumwho sang a song for them; and the third night there was a doctor namedGeo-deck-why-nom-kumwho sang a song for them; and on the fourth night there was a doctor namedMahn-a-vanch-kihwho sang for them a song.Notes on the Story of Sohahnee MahkaiIn this we are given a most graphic and pathetic glimpse of Indian warfare.Notice the bushes are “cut down” (broken off more likely) by a stick. A glimpse of the rude old tools.Very poetic is the conception of Veeipschool, “the being above who is always sad, and makes people sad when anything bad has happened.” A personification of premonition.The Story of PahtahnkumAnd when they came to their journey’s end the wife of Kaw-koin-puh had a baby, which grew up to be a fine boy, but the mother cried all the time, where-ever she went, on account of her husband’s death.And the people, after they had settled down, used to go rabbit-hunting, and the children too, and this boy,Paht-ahn-kum, used to watch them wistfully, and his mother said: “I know what you are thinking of, but there is nothing for you to kill rabbits with. But I will send you to your uncle, my brother, whom I am expecting will make a bow and arrows for you.”And the next morning, early, the boy went to his uncle, who said: “Why do you come so early? It is an unusual thing for you to come to see me so early instead of playing with boys and girls of your own age.”And the boy replied: “My mother said she was expecting you to make me a bow and arrows.”And his uncle said: “That is an easy thing to do. Let us go out and get one.” And they went out and found ano-a-pot, or cat-claw tree, and cut a piece of its wood to make a bow, and they made a fire and roasted the stick over this, turning it, and they made a string from its bark to try it with; and then they found arrow-weeds, and madearrows, four of them, roasting these, too, and strengthening them; and then they went home and made a good string for the bow from sinew.And then the boy went home and showed his mother his bow and arrows.And the next morning the children went hunting and little Pahtahnkum went with them to the place of meeting.And they found a quotaveech’s nest near them, with young ones in it, and one of the men shot into it and killed one of the young ones, and then the children ran up to join in the killing. And when Pahtahnkum came up, one of the men threw him one of the young birds, and said: “Here, take it, even if your mother does not wish to marry me.”And the little boy ran home and gave his game to his mother, and when she saw it she turned her back on it and cried. And he wondered why she cried when he had brought her game and was wishing she would cook it for his dinner.And his mother said: “I never thought my relatives would treat you this way. There is an animal, thecaw-sawn, the wood rat, and a bird, thekah-kai-cheu, the quail, and these are good to eat, and these are what they ought to give you, and when they give you those, bring them home and I will cook them for you.” She said, further; “This bird is not fit to eat; and I was thinking, while I was crying, that if your father were living now you would have plenty of game,and he would make you a fine bow, and teach you to be as good a hunter as there is. And I will tell you now how your father died. We did not use to live here. But beyond this mountain there is a river, and beyond that another river still, and that is where we lived and where your father was killed by the people called Apaches, and that is why we are here, and why we are so poor now.I am only telling you this so you may know how you came to be fatherless, for I know very well you can never pay it back, for the Apaches are very fierce, and very brave, and those who go to their country have to be very careful; for even at night the Apaches may be near them, and even the sunshine in their country feelsdifferentfrom what it does here.”And the little boy, that night, went to his uncle, who asked: “Why do you come to me in the night?”And the little boy said: “I come to you because today I was hunting with the bow and arrows you made me, and someone gave me a little bird, and I was bashful, and brought it right home for my mother to cook for me, and she cried, and then told me about my father and how he died. And I do not see why you kept this a secret from me. And I wish you would tell me what these Apaches look like, that they are so fierce and brave.”And his uncle said: “That is so. I have nottold you of these things because you are just a baby yet, and I did not intend to tell you until you were a man, but now I know you have sense enuf to wish to learn. There is nothing so very different or dangerous about these Apaches; only their bows, and their arrows of cane are dangerous.”And the little boy went on to another doctor, who said: “Why do you come to me?Areyou lost? If so, we will take you home.” But the little boy said to him: “No, I am not lost, but I want you to tell me one thing—why the Apaches are so dangerous—are they like thehar-sen, the giant cactus, with so many thorns?” And the doctor answered: “No, they are men like we are, and have thoughts as we have, and eat as we do, and there is only one thing that makes them dangerous and that is their bows and their arrows of cane.”So the little boy went to the next doctor, and this doctor also asked him if he were lost, and he said: “No, but I want you to tell me just one thing—why the Apaches are so dangerous. Are they like themirl-hawk, the cane-cactus, with so many branches all covered with thorns?” And the doctor replied: “No, they are human beings just as we are, and think just as we do, and eat as we do, and the only things that make them dangerous are their bows and their arrows of cane.” And the little boy said: “I am satisfied.”But he went yet to another doctor and askedhim also why the Apaches were so dangerous, were they like thehah-nem, thechollacactus?Butthe doctor said no, and gave the same answer as the others had done, and the little boy said: “I am satisfied, then,” and went back to his uncle again and began to question him aboutwhatpeople did when they got ready for war, and what they did to purify themselves afterward, and his uncle said: “It is now late at night, and I want you to go home, and tomorrow come to me, and I will tell you about these things.”So the little boy went home, but very early in the morning, before sunrise, he was again at his uncle’s house, and came in to him before he was yet up. And his uncle said: “I will now tell you, but we must go outside and not talk in here before other people.”And he took the little boy outside,and they stood there facing the east, waiting for the sun to rise, with the little boy on the right of his uncle. And when the sun began to rise the doctor stretched out his left hand and caught a sunbeam, and closed his hand on it, but when he opened his hand there was nothing there; and then he used his right hand and caught a sunbeam but when he opened his hand there was nothing there; and he tried again with his left hand, and there was nothing, but when he tried the second time with his right hand, when he opened it, there was a lock of Apache’s hair in his hand.And he took this and put it in the little boy’s breast, and rubbed it in there till it all disappeared, having entered into the little boy’s body.And then he told the little boy to get him a small piece of oapot or cat-claw tree, but no, he said, I will go myself; and he went and got a little piece of the oapot, and tied a strip of cloth around the boy’s head, and stuck the little piece of wood in it, and then told him to go home to his mother and tell her to give him a new dish to eat from.And this stick which the doctor had put into the boy’s hair represented thekuess-koteor scratching stick which the Pimas and Papagoes used after killing Apaches, during the purification time; and the doctor had made it from cat-claw wood because the cat-claw catches everybody that comes near, and he wanted the boy to have great power to capture his enemies.And his uncle told the boy to stay at home in the day time, lying still and not going anywhere, but at night to come to him again. “And before you come again,” he said, “I will make you something and have it ready for you.”And the little boy kept still all that day, but at night he went to his uncle again, and his uncle had four pipes ready for him, made from pieces of cane, and he said, “Now tonight when the people gather here (for it was the custom for many people to come to the doctor’s house in the evening) they will talk and have a good time, butafter they are thru I will roll a coal from the fire toward you, and then you light one of the pipes and smoke four whiffs, and after that slide thewatch-kee, the pipe, along the ground toward me, as is the custom, and I will smoke it four times and pass it to my next neighbor, and he will do the same, and so the pipe will go all around and come back to you. And even when it is out, when it comes back to you, you are to take it and stick the end that was lighted in the ground.So that evening the people all assembled as usual, and told all the news of the day, and about the hunting as was their custom. And when they were thru, and had quieted down, the uncle moved to the fire and rolled a coal toward Pahtahnkum, who took it and lit one of the pipes, and smoked it four times, and then slid it slowly (the pipe must be slid slowly because if it were slid rapidly the enemy would be too quick and escape, but if it is done slowly the enemy will be slow and can be captured) along the ground to his uncle. And his uncle took the watchkee, the pipe-tube, and smoked it also four whiffs, and passed it on, but saying: “Of course you are all aware that if any man among you has a wife expecting to have a baby soon, he should not smoke it, but pass it on without smoking to his neighbor, for if you smoke in such case the child will not be likely to live very long.”And so the pipe passed around, and the boy, when the pipe came to him again, buried it ashe had been told, and then he began to make this speech:—“I am nothing but a child, and I go around where the people are cooking and when they give me something to eat I generally suffer because it is so hot. And there was a hunt, and you gave me nothing but a little quotaveech, and stuck it under my belt as if it were something good to eat: and when I took it home to my mother, and dropped it down by her, she turned her back upon it and began to cry. And when she had done crying she told me of all that had happened before, about my father’s death, and the story entered my heart; and I went for help to a respectable person, a doctor, one to whom a child would not be likely to go, and he kindly assisted me, and told me what I asked of him.And I wanted to be revenged on the slayers of my father, and in imagination a day was appointed for the war, and I went; and the first night I feared nothing and felt good, and the second night, too, I feared nothing and felt good, but the third night I knew I was in the land of the Apaches, an enemy with shield and club, and I did not feel good, and it seemed to me the world was shaking, and I thought of what my mother had said, that the land of the Apaches was different from ours.And the fourth day I went on and came to the mountain of the Apaches, and I found there the broken arrows of my father’s fight; and I satdown, for it seemed to me the mountains and the earth were shaking, and shook my knees, and I thought of what my mother had said that the land of the Apaches felt entirely different.And the next day I went on and came to the water of the Apaches. And my hair lay over the water like moss. And I looked and found my skull, and I used it for a dipper, and parted the hair with it, and dipped up the water and drank it. And when I drank from the skull I felt as if I were crazy, and clutched around with my hands at things that were not there.And from there I went on to another water, and that was covered with the white war-paint of my hair, which lay like ashes on the water, and I looked around and found my skull, and drank from that water, and it smelled strong to me like the smell of human flesh and of black war-paint.And all this was caused in my imagination by the thought of my dead father, and of how the Apaches had gone along rejoicing because they had killed him.And the next place was a great rock, and I sat down under it, and it was wet with my tears; and the winds of the power of my sadness blew around the rock four times, and shook me.In the far east there is a gray cousin, the Coyote, and he knows where to find the Apaches, and he was the first I selected to help me and be my comrade, and he took my word, and joined me; and stood up and looked, and saw the Apachesfor me and told me; and I had my band ready, and my boys captured the Apaches, who had no weapons ready to injure them.And after killing them I took their property, and I seemed to get all their strength, all their power. And I came home, bringing all the things I had captured, and enriched my home, strengthening myself four times, and the fame of my deed was all over the country.And I went to the home of the doctor, taking the child I had captured, and when we were there the blue tears fell from the eyes of the child onto my boys and girls.And all of you, my relatives, should think of this, and be in favor of the war, remembering the things we have captured, and the enemies we have killed, and should make your singing all joy because of our past successes.”And after the speech was done, feeling it the speech of a child, the people were silent, but at length Toehahvs said: “I like the way of the child, because I am sure he is to be a powerful person, perhaps stronger than any of us, and I respect him, and that is why I am kind to him, and I want that we should all take a smoke, and after that you will get over your feeling of his insignificance.”And then they all smoked again, and began to talk about the war, and of the things they lacked, but the boy wanted them to get ready in four days, telling them that was plenty of time. Andso they all began to get ready for the war, making and getting ready shields, clubs, bows, arrows, shoes, and whatever was needed.And so the people departed for the war, and the very day they left, the mother of Pahtahnkum went and got clay to make the new dishes for the men who should kill Apaches, for she foreknew that many would be killed, and so she sang at her work. And a few of the people were left at home, and one of these was an old man, and he passed near where the mother (whose name wasKoel-hah-ah) was making her pottery, and heard her singing her song, and he said to the people: “It is very strange that this woman whousedto cry all the time is singing now her boy has gone to the war. Perhaps she is like some wives, who when their time of mourning is over are looking out for another man.”And the war-party went by near whereTawtsitka(Sacaton) now is, around the mountainChirt-kih, and west of theSah-kote-kih, (Superstition) mountains, and there they found tracks of the Apaches, and paused, and the boy, Pahtahnkum, told them to wait there while he went forward and found where the Apaches were.And Toehahvs said: “I will go with you, so we can help each other and be company, and you will feel that you have some strength, and I will feel the same.”So Pahtahnkum and Toehahvs went out on their scout, and went up anarroyo, or washoutvalley, In the mountains, and in making a turn came suddenly upon some Apache children playing in the sand, and the children saw them and ran up the valley to where the Apache houses were. And the two scouts stood and looked at each other and said: “What shall we do now! for if we go back the people will blame us for letting the Apaches see us first.”And Pahtahnkum said: “You go back and step in my tracks, and I will turn into a crow and fly up on this rock.” And this was done, and when the Apaches came they could see only the coyote tracks, and they said: “There are no human tracks here. It must have been a coyote the children saw,” and they went back home. And then Pahtahnkum flew to where Toehahvs was, and came down and took his human shape again.And the band had been anxious about them, because they were gone so long, and had followed their tracks,and now came near, and when Pahtahnkum saw them, instead of going back to them, he and Toehahvs turned and ran toward the Apaches, and all the band rushed after them, and they took the Apache village by surprise, and conquered and killed all the men, and then killed all the women, and scalped them all.And because Pahtahnkum had been so brave, and had killed many, the people brought all the scalps to him, and all the baskets, and bows and arrows, and other things they had taken, and laid them around him; and then they all stood aroundhim in circles, the oldest in the middle nexttothe boy, and the others, in the order of their age, in circles outside.1And then Pahtahnkum began to yell, he was so rejoiced, and he threw the scalps of the Apaches up into the air, and then, after them, the other things, the bows and arrows, and all things captured, because he wanted to make a cloud; for when an Apache is killed it will rain.And while this was happening, his mother was rejoicing at home, knowing all that was happeningtoher boy.So the people took everything the Apaches had, and a good many children as captives, and they returned by the same road, and before they got home they sent a messenger ahead.And when they got home they presented all the property taken, and all the weapons and all the captives to the mother of Pahtahnkum.Now when the neighbors of those Apaches heard of this they formed a big war-party, and followed Pahtahnkum’s trail, but when they came to the place calledTaht-a-mumee-lay-kotethey stopped, because they did not know where to find water, and so they turned back, tho from there they could see the mountains where Pahtahnkum lived.And after Pahtahnkum had gone thru the prescribed purifications, and the war-dances andrejoicing proper to the occasion, he again formed a war-party, and again took the trail after the Apaches, only this time he went to the other end of the Superstition Mts. And there they saw the lights at night on a peak, where the Apaches lived, and went up there and killed them, except the children, whom they took for captives.And then they went down into an open place in the desert, and there placing Pahtahnkum and Toehahvs in the center, they again formed the circles, with the older ones nearest the middle, and again brought all their trophies to Pahtahnkum and Toehahvs, who threw them up with rejoicing, as before.And again the Apaches formed a war-party, and pursued them; and again they, when they came to the low mountains south west of where Tawtsitka now is, were frightened, as they looked over the desert, and said: “This country is unknown to us, and we do not want to die of thirst,” and again they abandoned the pursuit, and returned home. And because the place where they made fires was found, these mountains are calledAw-up Chert-tawto this day.And again everything was given to Koelhahah, as before.And once more, after the purification, Pahtahnkum formed a war-party; and this time they went to the east, and there again found Apaches at the place calledOy-yee-duck, or The Field, because there the Apaches had cultivated fields,and here they fought the Apaches, and defeated them; but they had hard work to kill one Apache, who was very brave, and who kept his wife before him and his child behind him, and as the Papagoes did not want to kill these they could not get at the man. But finally Pahtahnkum killed a man near him, and some one else killed the woman, and then Pahtahnkum killed this man and took the little boy captive.And again they went out to an open place, and formed the circles, and rejoiced as before.And a party of Apaches pursued them again and again were discouraged, and turned back at the red bluff to the eastward, where they dug a well, which place is still calledTaw-toe-sum Vah-vee-uh, or the Apache’s Well.And again, in due time, a war-party was formed, and this time it went far east, and there was found a single hunter of the Apaches, and this man they killed and cut up and mutilated as had been done with Pahtahnkum’s father, putting his flesh out as if to jerk it. And they went south-east from there and again found a single hunter; and him they scalped and placed his scalp like a hat on a giant-cactus, for which reason the place is still calledWaw-num, which means a hat.And Pahtahnkum walked behind, for he was very sad, thinking of his father.And then Pahtahnkum returned home, having revenged his father, and this was the last of his wars.And once more the Apaches followed him, but stopped at a place near the Superstition Mts. where, as there had been rain and the ground was wet, they stopped to clean a field,See-qua-usk, or the Clearing, but they gave it up and returned, not even planting the crop.And his mother made a largeolla, and a small flat piece of pottery, like the platestortillasare baked on. And she put all the Apache hair in the olla, and placed the flat plate on top to cover it withgreasewood gumto seal it up tight. And then she went and found a cave, and by her power called a wind and a cloud that circled it round.And then she returned to her people, and, placing the olla on her head, led them to the cave, and said. “I will leave this olla here, and then when I have need of wind, or of rain, I can form them by throwing these up, and so I shall be independent.”And after this Pahtahnkum was taken ill, and the people said it was because he had not properly purified himself.And he went to the tall mountain east of Tucson, and from there to other mountains, seeking the cool air, but he got no better, and at last he came to the Maricopa Mts., and died there, and his grave is there yet.And his mother died at her home.The Song of Koelhahah about her SonMy poor child, there will be great things happen you!And there will be great news all over the world because of my boy.The news will go in all directions.Notes on the Story of PahtahnkumIn this, in the smoking at the war-council, appears a curious superstition concerning the effect of a man’s smoking upon his unborn child.Another superstition appears in the idea that the killing of an Apache and throwing up of hisaccoutrementsor scalp would cause rain.I have a boy’s bow and arrows just like those described in this story, bought of a Pima child.War arrows were a yard long, with three feathers instead of two, and tipped with flint or, later, with iron. But even a wooden arrow would kill a deer.Bows were made from Osage orange, cat-claw, oro-a-pot; or, better still, from a tree calledgaw-hee. Arrows from arrow-weeds. The Apache arrows were made of cane.The Pimas were formerly famous for archery, and the shooting of bird on the wing, and of jack rabbits at full run while the archer was pursuing on horseback, were favorite feats.The Apache well: I am told the old Arizona Indian wells were not walled up, and the sides were at such a slant that the women could walk down to the water and back with their ollas on their heads.Wells are now obtained without great difficulty, but the water is salty and often alkaline and none too cool.1The reason why the older people went inside the circle was to protect the younger ones from theimpurityof anything Apache, and they went inside as more hardened to this.

The Story of Ee-ee-toy’s ArmyAnd after Ee-ee-toy was thru speaking Juhwerta Mahkai addressed him, and promised him his help, and that he would lead out to earth again his people, who had sunk down before the flood, that these might fight against the people whom Ee-ee-toy had made and who now had turned against him.So when his people heard this they gathered together all their property that they could carry, to take to earth with them.And Juhwerta Mahkai said to Ee-ee-toy: “You go ahead of the people and I will follow.”And they went out in bands.The first band was called theMah-mahk-Gum. These were led by Ee-ee-toy, and their color was red.The second band was calledAh-pah-pah Gum. And their colors were white and yellow.The third band was calledVah-vah Gum. And their color was red.The fourth band was calledAh-pah-kee Gum. And their colors were white and yellow.The fifth band was calledAw-glee Gum. And their color was red.And the sixth band was calledAh-pel-ee Gum. And their colors were white and yellow.And these bands were so called because it was by these names they called their fathers.As they were going to start they sent the Yellow Gopher ahead to open a way for them to this earth.And the gyih-haws were loaded with their belongings, and stood up beside the ranks. And the bands went thru, one by one.And when the fifth band was partly thru Toe-hahvs looked back and saw the gyih-haws walking beside the ranks, and he was amused and said: “I don’t think there will be enemies enuf for us to kill, we are so many, and there are these other things, beside us, that look so funny.” And he began to laugh.And as soon as he laughed the gyih-haws stopped walking, and ever since they have never walked, and the women have been obliged to carry them.And after these words, too, the earth closed up, so that the sixth band and part of the fifth band were left behind. And JuhwertaMahkaiwas left behind, also, and only Ee-ee-toy and Toe-hahvs, and some other powerful men, went thru to lead the people.And after they had come out a little way they came to a place called the White Earth. And Ee-ee-toy stopped then and the others camped with him.And there the powerful men all sang, and the people joined in, and all dressed themselves in their war-bonnets, and attired themselves for war, and had a great war dance together.And they went on again, another journey, and camped at the place called Black Mountain, and again sang and danced a war dance.So they went on, slowly, camping at one place, sometimes, for many days or several weeks, making their living by hunting game.And whenever they stopped they sent scouts and spies ahead to look out for the next stopping-place, so that they might go ahead safely. And this went on for many years.And there were no deer in those days, and Ee-ee-toy said to the wood-rat: “Let me make a deer of you.” And the wood-rat said: “Moevah Sophwah” (all right). But when Ee-ee-toy took out his knife and began to cut at his skin to change him into a deer, he cried out so hard that Ee-ee-toy let him go. And you may see the knife mark on his chest and neck to this day.And Ee-ee-toy asked another rat, the little one with coarse hair, calledGeo-wauk-kuh-wah-paw-kum, if he might make him into a deer, and the little rat said “Moevah Sophwah!” And this little rat was brave, and let Ee-ee-toy cut and change him, and he became a deer. And Ee-ee-toy said: “You shall not be like some animals, that love to roam all over, you shall love only one spot and wish to stay there.” And that is why, to this day, the deer do not care to leave their own places and wander as coyotes do.So there were now plenty of deer, and the people had something new to live upon.And there were two brothers who were especially good at hunting the deer. Their names wereHay-mohlandSoo-a-dack Cee-a-vawt. And they hunted as the people marched, and kept them well supplied with deer-meat.And there was a doctor among them who took the ears and tail of the deer and worked such witchcraft on them that the deer could hide away so well that the hunters could not see them. They hunted, as the people journeyed along, but all in vain.And the hunters in their trouble sought to get help from a doctor, and they happened to go to the very one who had helped the deer, and they told him they wanted help to find the deer, for the children were crying and hungry and they wanted meat to feed them. And the doctor said: “I guess the trouble is that you look for the deer in the old places, where you have already killed them.If you will hunt for them in the ‘cheeks’ (the outlying flanks) of our line of march, you will find them.” And the hunters hunted for the deer in the cheeks but could not find them.And they went that evening to the same doctor and told him of their bad luck, and the doctor said: “If you will look for them next time in the little valleys between the hills, I think, you will find them, for they like to go there.”And the hunters went the next day and looked in the little valleys, but could not find the deer, and they came that evening and told the doctor oftheir bad luck. And he said: “If you hear of anyone who chances to kill a deer, even if it is only a fawn, bring me the tips of its ears, and of its tail, and of its nose.”And the doctor said: “I want you to bring me these because a deer feels first with his tail that some one is after him, and, second, hears with his ears that some one is near, and, third, smells danger with his nose. And that is why I want you to bring me these.”The next day these brothers were in a crowd and heard that a fawn had been killed, and went to it and cut off the tips of its tail and of its ears and of its nose and brought these to the doctor. And the doctor took these, and then he took those which he had used at first to hide the deer with, and with these in his hand he began to sing.And in his song he asked one of the brothers, Haymohl, for the turquoise earrings which he wore; and then he asked Sooadack Ceeavawt for the beads which were around his neck. But the brothers kept on listening to his song and did not understand what he meant.And he told them to hunt the next day near the crowd of people, and they did so and killed a fawn, and took it home and had meat with their family. And then they went again to the doctor; who again sang his song, asking for the same gifts. And this time the brothers understood him and Haymohl said: “O, I never thought of these,” and took off his ear rings and gave them to him. And Sooadack Ceeavawt took off his necklaceof beads and gave them to him. And the doctor told them that the next day they were to hunt near the crowd, and they would find plenty of deer anywhere they might hunt for them. And he went to where the fawn skin was, and took pieces of its skin and made medicine-bags for the brothers, out of the cheek pieces of the fawn stretched out and made into soft buckskin, and filled these with the scrapings of the buckskin and the tips of the fawn’s ears and of his tail and nose and gave one to each of the brothers.And the brothers took these bags, and wore them at their belts, and the next day they went out hunting and in a little while killed a deer, and went on a little further and killed another, and after that found plenty of deer; and from that time on the people had plenty of venison again.And the people marched on in the order of their villages; and a member of one village, a woman, was taken sick, and her fellow-villagers stayed with her to take care of her, and the rest of the army marched on, leaving this village behind. And these remained with her till she died, and buried her, and then journeyed on till they overtook the others.And as they traveled a pestilence broke out, a sickness which spread thru all the villages and delayed them. But a doctor told them to kill a doe and have a big dance, the dance that is called “Tramping Down the Sickness,” that the sick might get well. And they did this and all their sick ones recovered.The First Song of Ee-ee-toy’s ArmyThe White Earth I come to and sing;Where many war-bonnets are shaking with the wind;There we come together to dance and to sing.The Doctor’s Song to the HuntersSahn-a-mahl!1Haymohl give me the necklace!Sooadack Ceeavawt give me the turquoise ear-rings!1This word was not translated—probably archaic and the meaning forgotten.

The Story of Ee-ee-toy’s Army

And after Ee-ee-toy was thru speaking Juhwerta Mahkai addressed him, and promised him his help, and that he would lead out to earth again his people, who had sunk down before the flood, that these might fight against the people whom Ee-ee-toy had made and who now had turned against him.So when his people heard this they gathered together all their property that they could carry, to take to earth with them.And Juhwerta Mahkai said to Ee-ee-toy: “You go ahead of the people and I will follow.”And they went out in bands.The first band was called theMah-mahk-Gum. These were led by Ee-ee-toy, and their color was red.The second band was calledAh-pah-pah Gum. And their colors were white and yellow.The third band was calledVah-vah Gum. And their color was red.The fourth band was calledAh-pah-kee Gum. And their colors were white and yellow.The fifth band was calledAw-glee Gum. And their color was red.And the sixth band was calledAh-pel-ee Gum. And their colors were white and yellow.And these bands were so called because it was by these names they called their fathers.As they were going to start they sent the Yellow Gopher ahead to open a way for them to this earth.And the gyih-haws were loaded with their belongings, and stood up beside the ranks. And the bands went thru, one by one.And when the fifth band was partly thru Toe-hahvs looked back and saw the gyih-haws walking beside the ranks, and he was amused and said: “I don’t think there will be enemies enuf for us to kill, we are so many, and there are these other things, beside us, that look so funny.” And he began to laugh.And as soon as he laughed the gyih-haws stopped walking, and ever since they have never walked, and the women have been obliged to carry them.And after these words, too, the earth closed up, so that the sixth band and part of the fifth band were left behind. And JuhwertaMahkaiwas left behind, also, and only Ee-ee-toy and Toe-hahvs, and some other powerful men, went thru to lead the people.And after they had come out a little way they came to a place called the White Earth. And Ee-ee-toy stopped then and the others camped with him.And there the powerful men all sang, and the people joined in, and all dressed themselves in their war-bonnets, and attired themselves for war, and had a great war dance together.And they went on again, another journey, and camped at the place called Black Mountain, and again sang and danced a war dance.So they went on, slowly, camping at one place, sometimes, for many days or several weeks, making their living by hunting game.And whenever they stopped they sent scouts and spies ahead to look out for the next stopping-place, so that they might go ahead safely. And this went on for many years.And there were no deer in those days, and Ee-ee-toy said to the wood-rat: “Let me make a deer of you.” And the wood-rat said: “Moevah Sophwah” (all right). But when Ee-ee-toy took out his knife and began to cut at his skin to change him into a deer, he cried out so hard that Ee-ee-toy let him go. And you may see the knife mark on his chest and neck to this day.And Ee-ee-toy asked another rat, the little one with coarse hair, calledGeo-wauk-kuh-wah-paw-kum, if he might make him into a deer, and the little rat said “Moevah Sophwah!” And this little rat was brave, and let Ee-ee-toy cut and change him, and he became a deer. And Ee-ee-toy said: “You shall not be like some animals, that love to roam all over, you shall love only one spot and wish to stay there.” And that is why, to this day, the deer do not care to leave their own places and wander as coyotes do.So there were now plenty of deer, and the people had something new to live upon.And there were two brothers who were especially good at hunting the deer. Their names wereHay-mohlandSoo-a-dack Cee-a-vawt. And they hunted as the people marched, and kept them well supplied with deer-meat.And there was a doctor among them who took the ears and tail of the deer and worked such witchcraft on them that the deer could hide away so well that the hunters could not see them. They hunted, as the people journeyed along, but all in vain.And the hunters in their trouble sought to get help from a doctor, and they happened to go to the very one who had helped the deer, and they told him they wanted help to find the deer, for the children were crying and hungry and they wanted meat to feed them. And the doctor said: “I guess the trouble is that you look for the deer in the old places, where you have already killed them.If you will hunt for them in the ‘cheeks’ (the outlying flanks) of our line of march, you will find them.” And the hunters hunted for the deer in the cheeks but could not find them.And they went that evening to the same doctor and told him of their bad luck, and the doctor said: “If you will look for them next time in the little valleys between the hills, I think, you will find them, for they like to go there.”And the hunters went the next day and looked in the little valleys, but could not find the deer, and they came that evening and told the doctor oftheir bad luck. And he said: “If you hear of anyone who chances to kill a deer, even if it is only a fawn, bring me the tips of its ears, and of its tail, and of its nose.”And the doctor said: “I want you to bring me these because a deer feels first with his tail that some one is after him, and, second, hears with his ears that some one is near, and, third, smells danger with his nose. And that is why I want you to bring me these.”The next day these brothers were in a crowd and heard that a fawn had been killed, and went to it and cut off the tips of its tail and of its ears and of its nose and brought these to the doctor. And the doctor took these, and then he took those which he had used at first to hide the deer with, and with these in his hand he began to sing.And in his song he asked one of the brothers, Haymohl, for the turquoise earrings which he wore; and then he asked Sooadack Ceeavawt for the beads which were around his neck. But the brothers kept on listening to his song and did not understand what he meant.And he told them to hunt the next day near the crowd of people, and they did so and killed a fawn, and took it home and had meat with their family. And then they went again to the doctor; who again sang his song, asking for the same gifts. And this time the brothers understood him and Haymohl said: “O, I never thought of these,” and took off his ear rings and gave them to him. And Sooadack Ceeavawt took off his necklaceof beads and gave them to him. And the doctor told them that the next day they were to hunt near the crowd, and they would find plenty of deer anywhere they might hunt for them. And he went to where the fawn skin was, and took pieces of its skin and made medicine-bags for the brothers, out of the cheek pieces of the fawn stretched out and made into soft buckskin, and filled these with the scrapings of the buckskin and the tips of the fawn’s ears and of his tail and nose and gave one to each of the brothers.And the brothers took these bags, and wore them at their belts, and the next day they went out hunting and in a little while killed a deer, and went on a little further and killed another, and after that found plenty of deer; and from that time on the people had plenty of venison again.And the people marched on in the order of their villages; and a member of one village, a woman, was taken sick, and her fellow-villagers stayed with her to take care of her, and the rest of the army marched on, leaving this village behind. And these remained with her till she died, and buried her, and then journeyed on till they overtook the others.And as they traveled a pestilence broke out, a sickness which spread thru all the villages and delayed them. But a doctor told them to kill a doe and have a big dance, the dance that is called “Tramping Down the Sickness,” that the sick might get well. And they did this and all their sick ones recovered.The First Song of Ee-ee-toy’s ArmyThe White Earth I come to and sing;Where many war-bonnets are shaking with the wind;There we come together to dance and to sing.The Doctor’s Song to the HuntersSahn-a-mahl!1Haymohl give me the necklace!Sooadack Ceeavawt give me the turquoise ear-rings!

And after Ee-ee-toy was thru speaking Juhwerta Mahkai addressed him, and promised him his help, and that he would lead out to earth again his people, who had sunk down before the flood, that these might fight against the people whom Ee-ee-toy had made and who now had turned against him.

So when his people heard this they gathered together all their property that they could carry, to take to earth with them.

And Juhwerta Mahkai said to Ee-ee-toy: “You go ahead of the people and I will follow.”

And they went out in bands.

The first band was called theMah-mahk-Gum. These were led by Ee-ee-toy, and their color was red.

The second band was calledAh-pah-pah Gum. And their colors were white and yellow.

The third band was calledVah-vah Gum. And their color was red.

The fourth band was calledAh-pah-kee Gum. And their colors were white and yellow.

The fifth band was calledAw-glee Gum. And their color was red.

And the sixth band was calledAh-pel-ee Gum. And their colors were white and yellow.

And these bands were so called because it was by these names they called their fathers.

As they were going to start they sent the Yellow Gopher ahead to open a way for them to this earth.

And the gyih-haws were loaded with their belongings, and stood up beside the ranks. And the bands went thru, one by one.

And when the fifth band was partly thru Toe-hahvs looked back and saw the gyih-haws walking beside the ranks, and he was amused and said: “I don’t think there will be enemies enuf for us to kill, we are so many, and there are these other things, beside us, that look so funny.” And he began to laugh.

And as soon as he laughed the gyih-haws stopped walking, and ever since they have never walked, and the women have been obliged to carry them.

And after these words, too, the earth closed up, so that the sixth band and part of the fifth band were left behind. And JuhwertaMahkaiwas left behind, also, and only Ee-ee-toy and Toe-hahvs, and some other powerful men, went thru to lead the people.

And after they had come out a little way they came to a place called the White Earth. And Ee-ee-toy stopped then and the others camped with him.

And there the powerful men all sang, and the people joined in, and all dressed themselves in their war-bonnets, and attired themselves for war, and had a great war dance together.

And they went on again, another journey, and camped at the place called Black Mountain, and again sang and danced a war dance.

So they went on, slowly, camping at one place, sometimes, for many days or several weeks, making their living by hunting game.

And whenever they stopped they sent scouts and spies ahead to look out for the next stopping-place, so that they might go ahead safely. And this went on for many years.

And there were no deer in those days, and Ee-ee-toy said to the wood-rat: “Let me make a deer of you.” And the wood-rat said: “Moevah Sophwah” (all right). But when Ee-ee-toy took out his knife and began to cut at his skin to change him into a deer, he cried out so hard that Ee-ee-toy let him go. And you may see the knife mark on his chest and neck to this day.

And Ee-ee-toy asked another rat, the little one with coarse hair, calledGeo-wauk-kuh-wah-paw-kum, if he might make him into a deer, and the little rat said “Moevah Sophwah!” And this little rat was brave, and let Ee-ee-toy cut and change him, and he became a deer. And Ee-ee-toy said: “You shall not be like some animals, that love to roam all over, you shall love only one spot and wish to stay there.” And that is why, to this day, the deer do not care to leave their own places and wander as coyotes do.

So there were now plenty of deer, and the people had something new to live upon.

And there were two brothers who were especially good at hunting the deer. Their names wereHay-mohlandSoo-a-dack Cee-a-vawt. And they hunted as the people marched, and kept them well supplied with deer-meat.

And there was a doctor among them who took the ears and tail of the deer and worked such witchcraft on them that the deer could hide away so well that the hunters could not see them. They hunted, as the people journeyed along, but all in vain.

And the hunters in their trouble sought to get help from a doctor, and they happened to go to the very one who had helped the deer, and they told him they wanted help to find the deer, for the children were crying and hungry and they wanted meat to feed them. And the doctor said: “I guess the trouble is that you look for the deer in the old places, where you have already killed them.If you will hunt for them in the ‘cheeks’ (the outlying flanks) of our line of march, you will find them.” And the hunters hunted for the deer in the cheeks but could not find them.

And they went that evening to the same doctor and told him of their bad luck, and the doctor said: “If you will look for them next time in the little valleys between the hills, I think, you will find them, for they like to go there.”

And the hunters went the next day and looked in the little valleys, but could not find the deer, and they came that evening and told the doctor oftheir bad luck. And he said: “If you hear of anyone who chances to kill a deer, even if it is only a fawn, bring me the tips of its ears, and of its tail, and of its nose.”

And the doctor said: “I want you to bring me these because a deer feels first with his tail that some one is after him, and, second, hears with his ears that some one is near, and, third, smells danger with his nose. And that is why I want you to bring me these.”

The next day these brothers were in a crowd and heard that a fawn had been killed, and went to it and cut off the tips of its tail and of its ears and of its nose and brought these to the doctor. And the doctor took these, and then he took those which he had used at first to hide the deer with, and with these in his hand he began to sing.

And in his song he asked one of the brothers, Haymohl, for the turquoise earrings which he wore; and then he asked Sooadack Ceeavawt for the beads which were around his neck. But the brothers kept on listening to his song and did not understand what he meant.

And he told them to hunt the next day near the crowd of people, and they did so and killed a fawn, and took it home and had meat with their family. And then they went again to the doctor; who again sang his song, asking for the same gifts. And this time the brothers understood him and Haymohl said: “O, I never thought of these,” and took off his ear rings and gave them to him. And Sooadack Ceeavawt took off his necklaceof beads and gave them to him. And the doctor told them that the next day they were to hunt near the crowd, and they would find plenty of deer anywhere they might hunt for them. And he went to where the fawn skin was, and took pieces of its skin and made medicine-bags for the brothers, out of the cheek pieces of the fawn stretched out and made into soft buckskin, and filled these with the scrapings of the buckskin and the tips of the fawn’s ears and of his tail and nose and gave one to each of the brothers.

And the brothers took these bags, and wore them at their belts, and the next day they went out hunting and in a little while killed a deer, and went on a little further and killed another, and after that found plenty of deer; and from that time on the people had plenty of venison again.

And the people marched on in the order of their villages; and a member of one village, a woman, was taken sick, and her fellow-villagers stayed with her to take care of her, and the rest of the army marched on, leaving this village behind. And these remained with her till she died, and buried her, and then journeyed on till they overtook the others.

And as they traveled a pestilence broke out, a sickness which spread thru all the villages and delayed them. But a doctor told them to kill a doe and have a big dance, the dance that is called “Tramping Down the Sickness,” that the sick might get well. And they did this and all their sick ones recovered.

The First Song of Ee-ee-toy’s ArmyThe White Earth I come to and sing;Where many war-bonnets are shaking with the wind;There we come together to dance and to sing.

The First Song of Ee-ee-toy’s ArmyThe White Earth I come to and sing;Where many war-bonnets are shaking with the wind;There we come together to dance and to sing.

The White Earth I come to and sing;Where many war-bonnets are shaking with the wind;There we come together to dance and to sing.

The White Earth I come to and sing;

Where many war-bonnets are shaking with the wind;

There we come together to dance and to sing.

The Doctor’s Song to the HuntersSahn-a-mahl!1Haymohl give me the necklace!Sooadack Ceeavawt give me the turquoise ear-rings!

The Doctor’s Song to the HuntersSahn-a-mahl!1Haymohl give me the necklace!Sooadack Ceeavawt give me the turquoise ear-rings!

Sahn-a-mahl!1Haymohl give me the necklace!Sooadack Ceeavawt give me the turquoise ear-rings!

Sahn-a-mahl!1

Haymohl give me the necklace!

Sooadack Ceeavawt give me the turquoise ear-rings!

1This word was not translated—probably archaic and the meaning forgotten.

1This word was not translated—probably archaic and the meaning forgotten.

The Destruction of the Vahahkkees(The Pima plural ofvah-ahk-keeisvahp-ahk-kee, but I have made all plurals English, as more understandable.)And after this they were not sick any more, and they came to the Gila Country, to Ee-ee-toy’s land, the Land of the Vahahkkees, and here they divided themselves into four parties, of which one went south; but the doctors united them all by “The Light,” so that they would know about each other in case there was a battle in which any needed assistance.And as they came into this country the people there were stirred up with alarm, and the great doctor who lived at Casa Blanca, whose name wasTcheu-tchick-a-dah-tai Seeven, sent his son to Stcheuadack Seeven, at Casa Grande, to enquire if there were any prophecies that he knew of about the coming of this great invading army.So the boy went, but just before he got there he heard a frog, a big one, which Stcheuadack Seeven kept for a pet and to assist him in his work as a doctor, and when the boy heard the frog he was frightened, and ran back, and when his father asked what he had learned, he said: “Nothing, I heard a noise there that frightened me, so I ran home again.”And his father said: “That is nothing to beafraid of, that is only the voice of his pet, his frog,” and he sent the boy once more.So the boy went again, and came to Stcheuadack Seeven who asked him what his father had sent him for, and the boy replied that his father wanted to know if there were any prophecies about the coming of this enemy, and how he felt about it every evening.When the boy returned his father asked him what Stcheuadack Seeven knew, and how he felt, and the boy said: “He does not know anything. He says he sits out every night, and hears the different animals, and enjoys their pleasant voices, and in the morning he enjoys hearing the sweet songs of the birds, and he always feels good, and does not fear anything.”So his father said: “I am well satisfied that I will not be the first to see this thing happen. It will be Stcheuadack Seeven who will first see it, and it will not be ten days before it will occur.”And in a few days Ee-ee-toy’s army came to the village of Stcheuadack Seeven and killed all the people there.And Geeaduck Seeven, who lived at Awawtkum Vahahkkee, told his people to flee: and many did so and ran to the mountains and other places, but the others who did not run away came to Geeaduck Seeven’s house, and he told them to come in there.And the enemy came, and they fought, but it was not easy for Ee-ee-toy’s warriors to fight themen of Geeaduck Seeven, because they were nearly all inside, but his men managed to set fire to the house, and so destroyed it, and killed all who were therein.Then Ee-ee-toy’s men marched on, north, to whereCheof-hahvo Seeven, or Long Dipper Chief, lived, and as they marched along they sang about the places they were conquering, and they sang of the beads that they expected to get at this village, the beads calledsah-vaht-kih, and there was an old woman among them who said: “When you get those beads, I want them.” And so when they had conquered that vahahkkee they gave the beads to her.And they went from there to the home of Dthas Seeven, who had a cane-cactus fence about his place, and Ee-ee-toy’s men heard of this, and sang about it as they went along. And they took this place and killed Dthas Seeven.And then they went on to where the Casa Blanca vahahkkees now are in ruins; and the great doctor who lived there, the same who had sent his boy to inquire of the prophecies, drew a magic line before his place, so that the enemy could not cross. And when Ee-ee-toy’s men came to the line the earth opened, and they could not go further till one of their great doctors, by his power, had closed it, and then they could pass it.And they had a great battle there, for the place was very strong, and hard to get into. And there was a doctor among them calledNee-hum Mah-kai,or Thunder Doctor, and they asked him to use his magic power to tear the place down, and he tried, but could not succeed. And they asked another, calledTchu-dun Mahkai, or Earthquake Doctor, and he tried and failed also. And then they asked another, a little man, not supposed to have much power, and he took a hair from his head, and held it up by the two ends, and sang a song, and turned it into a snake. And he sent the snake, and it struck the house, and shook it so that it broke and fell down from above. And then Ee-ee-toy’s men took the place, and killed everybody there except Tcheutchickadahtai Seeven, who escaped and ran on.And one of Ee-ee-toy’s warriors pursued him, and was going to strike him with a club when he sank down, and the place where he sank was filled with a fog, so that they could not see him, and he got out on the other side and ran on. But they had a doctor calledKu-mi-wahk Mahkai, or Fog Doctor, and they had him clear away the fog and then they could see him and chased him again.And again, when about to be struck, he sank down, and a mirage filled the place so that they could not see him, for things did not look the same. And he got out beyond, and ran on. And they had aSas-katch Mahkai, or Mirage Doctor, who cleared away the false appearance, and again they chased him, and were about to kill him, when again he sank.And this time a rainbow filled the place and made him invisible, and again he ran on till theirKee-hawt Mahkai, or Rainbow Doctor, removed the rainbow.And once more they were about to strike him when he sank, and the quivers which heat makes, calledcoad-jook, filled the hole, and again he got away. But they had a Coadjook Doctor, and he removed it, and then they chased him and killed him.And they went northward again from there.And there was a rattlesnake who had never killed an enemy, and he asked a doctor to help him do this, and the doctor told him he would. And the doctor told his pet gopher to dig a hole to the village of the doctor who lived beyondOd-chee, where is the place calledScaw-coy-enk, or Rattlesnake Village. And this doctor was the speaker of his village, and every morning stood on a big stone and in a loud voice told the people what they were to do. And the gopher dug a hole to this stone, through which the rattlesnake crawled and lay in wait under the stone. And when the doctor came out to speak to his people in the morning, the rattlesnake bit him and then slid back into his hole again. And the doctor came down from the stone, and went into his kee, and fell down there and died.And after taking this place they marched to the place calledKo-awt-kee Oy-yee-duck, or Shell Field, where a doctor-chief lived, namedTcheunassatSeeven, and this place they took, and Ee-ee-toy himself killed this doctor, this being the first foe he had killed.And they went on again to the place where Nooee lived, calledWuh-a-kutch. And Ee-ee-toy said: “When you come there you will know the man who killed me by his white leggings, and when you find him, do not kill him, but capture him, and bring him to me, and I will do what I please with him.”And Ee-ee-toy had the Eagle and the Chicken-Hawk go up in the sky to look for Noo-ee, for he said he might go up there. And the Eagle and the Chicken-Hawk found Nooee there, and caught him, and brought him to Ee-ee-toy, who took him and scalped him alive. And Nooee, after he was scalped, fell down and died, and the women came around him, rejoicing and dancing, and singing; “O why is Seeven dead!” And after awhile be began to come to life again, and lay there rolling and moaning.And Ee-ee-toy’s men went on again to a village beyond Salt River, where lived a chief who had a brother, and they were both left-handed, but famous shots with the bow. And these brothers put up the hardest fight yet encountered. But when the brothers were too hard pressed they fled toCheof See-vick, or Tall Red Mountain, and there they kept shooting and killed a great many of Ee-ee-toy’s men, who were short of arrows, after so long fighting and many of their bows broken.Because of this, Ee-ee-toy’s men had to fall back and surround the place.And when this happened the band that had gone to the south knew by the “Light” that it was so, and came to help them. And these had many bows and arrows, and beside brought wood to mend the broken bows, and wood to make new arrows; and when they came into the place they gave their bows and arrows to Ee-ee-toy’s men and made themselves new bows from the wood they had brought. And these men were the ancestors of theToe-hawn-awh Aw-aw-tam, the present Papagoes, and that is why to this day the Papagoes are most expert in making bows and arrows. And then the fight began again and the two brave brothers were killed.And from there they went on to another awawtkumvahahkkee, where is now Fort McDowell, where lived another seeven whom they fought and conquered.And from there they went on westward thru the mountains. But when they came toKah-woet-kee, near where is now Phoenix, one of the chiefs in Ee-ee-toy’s army said: “I have seen enuf of this country, and I will take this for my part and remain here.” And he did so.And the bands went on and came to the Colorado River, and there one of the great doctors, calledGaht Mahkai, or Bow Doctor, struck the river with his bow and laid it down in the water. And the water separated then so that the peoplewere able to go over to the other side. And beyond the Colorado they came to a people who lived in holes in the ground, whom they found it hard to fight, and they asked help of their Thunder Doctor, and when the people came out of their holes to fight he struck right in the midst of them, but killed only one. Then they asked help of the Earthquake Doctor, and he was able to kill only one. And these two were all they killed. And these people were calledChoo-chawf Aw-aw-tam, or the Foxes, because they lived in holes.And after the army failed to conquer the Foxes they returned across the Colorado River, near where is now Yuma. And here again the Bow Doctor divided the water for them. But before all the bands were across the waters closed, and some were left behind. And these called to those who were across to have the Bow Doctor hit the waters again, that they also might get there. But those who were across would not do this, but told them that there was plenty of land where they were that would make them a comfortable home. And those left there were the ancestors of the present Yumas and Maricopas.Song before the Fight with Cheof-Hahvo Seeven1In the land where there are a great many galley-worms—I will get the doctor out,It will lighten his heart.A Song of the Doctor whose Snake Threw down the VahahkkeeI made the black snake;And he went across and wounded the vahahkkee.Notes on the Story of Ee-ee-toy’s Army and that of the Destruction of theVahahkkeesIn the Story of Ee-ee-toy’s Army we come to an amusing superstition of the Pimas. There is a funny little creature in Arizona, related to the tarantula, perhaps, which the Pimas say is very poisonous, and which is certainly very quick in motion and the hardest thing to kill I ever saw. It is covered with a sort of fuzzy hair, which blows in the wind, and is sometimes red and sometimes yellow or white. Now there seems to be a connection in the Indian mind between thisway-heem-mahl, as they name him, and this story of Ee-ee-toy’s Army. The bands, it is related, were distinguished by certain colors—some took red, and some yellow and white, for their badge-color. And the Pimas of today suppose themselves descended from these bands, and some clans claim that the bands of the red were their forbears, and some trace back to the bands of yellow and white. And not many years back there was a rivalry between these, and the wayheemmahls, having the same colors, were identified with the bands, and the Pimas descended from a band of a certain color would not kill a wayheemmahl of that color, or willingly permit others to do so, but would eagerly kill wayheemmahls of the opposite color. If, then, a Pima of the red faction saw a yellow wayheemmahl, running over the ground, he was quick to jump on it; but if a Pima of the yellow stood near he would resent this attack on his relation, and a hair-pulling fight would result. This custom is probably altogether obsolete now.It will be noticed that the fantastic explanations of why gyihhaws are now carried by the women, is contradicted by the carrying of gyihhaws by various women in previous stories.The closing of the earth cuts down the six bands to four and a fraction.Wardances, and extravagant and boastful speeches prophesying success, seem to have preceded all the military movements of the Awawtam.The creation of deer in this story, by Ee-ee-toy, is contrary to their presence in earlier tales, as in that of Ahahnheeattoepahk Mahkai.The careful mention of the sickness and death of an apparently unimportant woman is curious, and hard to explain. Perhaps this was the inauguration of the pestilence.The Story of the Destruction of the Vahahkkees has the most historic interest of any.The uniting of the bands by the “Light” is very curious. My Indians could not tell me what this was, only something occult and mysterious by which they had clairvoyant ken of each other’s needs. Its use appears in the fight at Cheof Seevick.The resemblance to the Israelites crossing the Red Sea is remarkable in the exploit of the Bow Doctor, and the crossing of the Rio Colorado.The Choochawf Awawtam appear to have been cave-dwellers, and my Indians were confused in memory as to whether they were encountered on the hither or far side of the Colorado.The statement that the closing of the waters left the Yumas and Maricopas on the far bank of the Colorado is likely only a mahkai’s fanciful attempt to explain their presence there. As the Indians of the Yuman stock speak an entirely different language from the Indians of the Piman stock, it is unlikely they were united in the original invading army. There is no other evidence that there ever was any alliance between them till the Maricopas, fearing extermination from the Yumas, joined the Pimas sometime in the first half of the nineteenth century.Comalk Hawkkih gave me this account of the coming in of the Maricopas: The Yumas and the Maricopas were once all one people, but there was a jealousy between twosons of a chief, one of whom was a favorite of his father, and one killed the other, and this grew to a civil war. The defeated party, the Maricopas, went first to Hot Springs, where they staid awhile, and then to Gila Bend, but each time the Yumas followed and attacked them and drove them on. Fearing extermination they came to the Pimas for protection. The Pimas adopted them. Now began war between Yumas and Mohaves on one side, and Pimas, Papagoes and Maricopas on the other. There were only two battles after the Maricopas came in, but in the second battle all the Yuma warriors engaged were killed, and the Mohaves had to flee over the mountain, and only a part of these escaped. This battle was fought at what is now called Maricopa Mountain.So terrible was the defeat, that to this day the Yumas hold an annual “Cry,” or lamentation, in memory of it. Their old foes are invited, and if any Pima or Maricopa attends he is given a horse. This war reduced both Yumas and Maricopas to a mere remnant.Since then the Maricopas have lived with the Pimas, and in customs are almost exactly similar, except that they burn their dead, and still speak their distinctive language.They are a taller, larger race than the Pimas, more restless, said to be quicker witted, but more inclined to vice, and to be rapidly dying out; while the Pimas yet hold their own in numbers, despite recent inroads of tuberculosis.1This song is evidently imperfect, for in the context it is said that before this fight they sang about the beads,sah-vaht-kih, but there is no mention of them here.

The Destruction of the Vahahkkees

(The Pima plural ofvah-ahk-keeisvahp-ahk-kee, but I have made all plurals English, as more understandable.)And after this they were not sick any more, and they came to the Gila Country, to Ee-ee-toy’s land, the Land of the Vahahkkees, and here they divided themselves into four parties, of which one went south; but the doctors united them all by “The Light,” so that they would know about each other in case there was a battle in which any needed assistance.And as they came into this country the people there were stirred up with alarm, and the great doctor who lived at Casa Blanca, whose name wasTcheu-tchick-a-dah-tai Seeven, sent his son to Stcheuadack Seeven, at Casa Grande, to enquire if there were any prophecies that he knew of about the coming of this great invading army.So the boy went, but just before he got there he heard a frog, a big one, which Stcheuadack Seeven kept for a pet and to assist him in his work as a doctor, and when the boy heard the frog he was frightened, and ran back, and when his father asked what he had learned, he said: “Nothing, I heard a noise there that frightened me, so I ran home again.”And his father said: “That is nothing to beafraid of, that is only the voice of his pet, his frog,” and he sent the boy once more.So the boy went again, and came to Stcheuadack Seeven who asked him what his father had sent him for, and the boy replied that his father wanted to know if there were any prophecies about the coming of this enemy, and how he felt about it every evening.When the boy returned his father asked him what Stcheuadack Seeven knew, and how he felt, and the boy said: “He does not know anything. He says he sits out every night, and hears the different animals, and enjoys their pleasant voices, and in the morning he enjoys hearing the sweet songs of the birds, and he always feels good, and does not fear anything.”So his father said: “I am well satisfied that I will not be the first to see this thing happen. It will be Stcheuadack Seeven who will first see it, and it will not be ten days before it will occur.”And in a few days Ee-ee-toy’s army came to the village of Stcheuadack Seeven and killed all the people there.And Geeaduck Seeven, who lived at Awawtkum Vahahkkee, told his people to flee: and many did so and ran to the mountains and other places, but the others who did not run away came to Geeaduck Seeven’s house, and he told them to come in there.And the enemy came, and they fought, but it was not easy for Ee-ee-toy’s warriors to fight themen of Geeaduck Seeven, because they were nearly all inside, but his men managed to set fire to the house, and so destroyed it, and killed all who were therein.Then Ee-ee-toy’s men marched on, north, to whereCheof-hahvo Seeven, or Long Dipper Chief, lived, and as they marched along they sang about the places they were conquering, and they sang of the beads that they expected to get at this village, the beads calledsah-vaht-kih, and there was an old woman among them who said: “When you get those beads, I want them.” And so when they had conquered that vahahkkee they gave the beads to her.And they went from there to the home of Dthas Seeven, who had a cane-cactus fence about his place, and Ee-ee-toy’s men heard of this, and sang about it as they went along. And they took this place and killed Dthas Seeven.And then they went on to where the Casa Blanca vahahkkees now are in ruins; and the great doctor who lived there, the same who had sent his boy to inquire of the prophecies, drew a magic line before his place, so that the enemy could not cross. And when Ee-ee-toy’s men came to the line the earth opened, and they could not go further till one of their great doctors, by his power, had closed it, and then they could pass it.And they had a great battle there, for the place was very strong, and hard to get into. And there was a doctor among them calledNee-hum Mah-kai,or Thunder Doctor, and they asked him to use his magic power to tear the place down, and he tried, but could not succeed. And they asked another, calledTchu-dun Mahkai, or Earthquake Doctor, and he tried and failed also. And then they asked another, a little man, not supposed to have much power, and he took a hair from his head, and held it up by the two ends, and sang a song, and turned it into a snake. And he sent the snake, and it struck the house, and shook it so that it broke and fell down from above. And then Ee-ee-toy’s men took the place, and killed everybody there except Tcheutchickadahtai Seeven, who escaped and ran on.And one of Ee-ee-toy’s warriors pursued him, and was going to strike him with a club when he sank down, and the place where he sank was filled with a fog, so that they could not see him, and he got out on the other side and ran on. But they had a doctor calledKu-mi-wahk Mahkai, or Fog Doctor, and they had him clear away the fog and then they could see him and chased him again.And again, when about to be struck, he sank down, and a mirage filled the place so that they could not see him, for things did not look the same. And he got out beyond, and ran on. And they had aSas-katch Mahkai, or Mirage Doctor, who cleared away the false appearance, and again they chased him, and were about to kill him, when again he sank.And this time a rainbow filled the place and made him invisible, and again he ran on till theirKee-hawt Mahkai, or Rainbow Doctor, removed the rainbow.And once more they were about to strike him when he sank, and the quivers which heat makes, calledcoad-jook, filled the hole, and again he got away. But they had a Coadjook Doctor, and he removed it, and then they chased him and killed him.And they went northward again from there.And there was a rattlesnake who had never killed an enemy, and he asked a doctor to help him do this, and the doctor told him he would. And the doctor told his pet gopher to dig a hole to the village of the doctor who lived beyondOd-chee, where is the place calledScaw-coy-enk, or Rattlesnake Village. And this doctor was the speaker of his village, and every morning stood on a big stone and in a loud voice told the people what they were to do. And the gopher dug a hole to this stone, through which the rattlesnake crawled and lay in wait under the stone. And when the doctor came out to speak to his people in the morning, the rattlesnake bit him and then slid back into his hole again. And the doctor came down from the stone, and went into his kee, and fell down there and died.And after taking this place they marched to the place calledKo-awt-kee Oy-yee-duck, or Shell Field, where a doctor-chief lived, namedTcheunassatSeeven, and this place they took, and Ee-ee-toy himself killed this doctor, this being the first foe he had killed.And they went on again to the place where Nooee lived, calledWuh-a-kutch. And Ee-ee-toy said: “When you come there you will know the man who killed me by his white leggings, and when you find him, do not kill him, but capture him, and bring him to me, and I will do what I please with him.”And Ee-ee-toy had the Eagle and the Chicken-Hawk go up in the sky to look for Noo-ee, for he said he might go up there. And the Eagle and the Chicken-Hawk found Nooee there, and caught him, and brought him to Ee-ee-toy, who took him and scalped him alive. And Nooee, after he was scalped, fell down and died, and the women came around him, rejoicing and dancing, and singing; “O why is Seeven dead!” And after awhile be began to come to life again, and lay there rolling and moaning.And Ee-ee-toy’s men went on again to a village beyond Salt River, where lived a chief who had a brother, and they were both left-handed, but famous shots with the bow. And these brothers put up the hardest fight yet encountered. But when the brothers were too hard pressed they fled toCheof See-vick, or Tall Red Mountain, and there they kept shooting and killed a great many of Ee-ee-toy’s men, who were short of arrows, after so long fighting and many of their bows broken.Because of this, Ee-ee-toy’s men had to fall back and surround the place.And when this happened the band that had gone to the south knew by the “Light” that it was so, and came to help them. And these had many bows and arrows, and beside brought wood to mend the broken bows, and wood to make new arrows; and when they came into the place they gave their bows and arrows to Ee-ee-toy’s men and made themselves new bows from the wood they had brought. And these men were the ancestors of theToe-hawn-awh Aw-aw-tam, the present Papagoes, and that is why to this day the Papagoes are most expert in making bows and arrows. And then the fight began again and the two brave brothers were killed.And from there they went on to another awawtkumvahahkkee, where is now Fort McDowell, where lived another seeven whom they fought and conquered.And from there they went on westward thru the mountains. But when they came toKah-woet-kee, near where is now Phoenix, one of the chiefs in Ee-ee-toy’s army said: “I have seen enuf of this country, and I will take this for my part and remain here.” And he did so.And the bands went on and came to the Colorado River, and there one of the great doctors, calledGaht Mahkai, or Bow Doctor, struck the river with his bow and laid it down in the water. And the water separated then so that the peoplewere able to go over to the other side. And beyond the Colorado they came to a people who lived in holes in the ground, whom they found it hard to fight, and they asked help of their Thunder Doctor, and when the people came out of their holes to fight he struck right in the midst of them, but killed only one. Then they asked help of the Earthquake Doctor, and he was able to kill only one. And these two were all they killed. And these people were calledChoo-chawf Aw-aw-tam, or the Foxes, because they lived in holes.And after the army failed to conquer the Foxes they returned across the Colorado River, near where is now Yuma. And here again the Bow Doctor divided the water for them. But before all the bands were across the waters closed, and some were left behind. And these called to those who were across to have the Bow Doctor hit the waters again, that they also might get there. But those who were across would not do this, but told them that there was plenty of land where they were that would make them a comfortable home. And those left there were the ancestors of the present Yumas and Maricopas.Song before the Fight with Cheof-Hahvo Seeven1In the land where there are a great many galley-worms—I will get the doctor out,It will lighten his heart.A Song of the Doctor whose Snake Threw down the VahahkkeeI made the black snake;And he went across and wounded the vahahkkee.Notes on the Story of Ee-ee-toy’s Army and that of the Destruction of theVahahkkeesIn the Story of Ee-ee-toy’s Army we come to an amusing superstition of the Pimas. There is a funny little creature in Arizona, related to the tarantula, perhaps, which the Pimas say is very poisonous, and which is certainly very quick in motion and the hardest thing to kill I ever saw. It is covered with a sort of fuzzy hair, which blows in the wind, and is sometimes red and sometimes yellow or white. Now there seems to be a connection in the Indian mind between thisway-heem-mahl, as they name him, and this story of Ee-ee-toy’s Army. The bands, it is related, were distinguished by certain colors—some took red, and some yellow and white, for their badge-color. And the Pimas of today suppose themselves descended from these bands, and some clans claim that the bands of the red were their forbears, and some trace back to the bands of yellow and white. And not many years back there was a rivalry between these, and the wayheemmahls, having the same colors, were identified with the bands, and the Pimas descended from a band of a certain color would not kill a wayheemmahl of that color, or willingly permit others to do so, but would eagerly kill wayheemmahls of the opposite color. If, then, a Pima of the red faction saw a yellow wayheemmahl, running over the ground, he was quick to jump on it; but if a Pima of the yellow stood near he would resent this attack on his relation, and a hair-pulling fight would result. This custom is probably altogether obsolete now.It will be noticed that the fantastic explanations of why gyihhaws are now carried by the women, is contradicted by the carrying of gyihhaws by various women in previous stories.The closing of the earth cuts down the six bands to four and a fraction.Wardances, and extravagant and boastful speeches prophesying success, seem to have preceded all the military movements of the Awawtam.The creation of deer in this story, by Ee-ee-toy, is contrary to their presence in earlier tales, as in that of Ahahnheeattoepahk Mahkai.The careful mention of the sickness and death of an apparently unimportant woman is curious, and hard to explain. Perhaps this was the inauguration of the pestilence.The Story of the Destruction of the Vahahkkees has the most historic interest of any.The uniting of the bands by the “Light” is very curious. My Indians could not tell me what this was, only something occult and mysterious by which they had clairvoyant ken of each other’s needs. Its use appears in the fight at Cheof Seevick.The resemblance to the Israelites crossing the Red Sea is remarkable in the exploit of the Bow Doctor, and the crossing of the Rio Colorado.The Choochawf Awawtam appear to have been cave-dwellers, and my Indians were confused in memory as to whether they were encountered on the hither or far side of the Colorado.The statement that the closing of the waters left the Yumas and Maricopas on the far bank of the Colorado is likely only a mahkai’s fanciful attempt to explain their presence there. As the Indians of the Yuman stock speak an entirely different language from the Indians of the Piman stock, it is unlikely they were united in the original invading army. There is no other evidence that there ever was any alliance between them till the Maricopas, fearing extermination from the Yumas, joined the Pimas sometime in the first half of the nineteenth century.Comalk Hawkkih gave me this account of the coming in of the Maricopas: The Yumas and the Maricopas were once all one people, but there was a jealousy between twosons of a chief, one of whom was a favorite of his father, and one killed the other, and this grew to a civil war. The defeated party, the Maricopas, went first to Hot Springs, where they staid awhile, and then to Gila Bend, but each time the Yumas followed and attacked them and drove them on. Fearing extermination they came to the Pimas for protection. The Pimas adopted them. Now began war between Yumas and Mohaves on one side, and Pimas, Papagoes and Maricopas on the other. There were only two battles after the Maricopas came in, but in the second battle all the Yuma warriors engaged were killed, and the Mohaves had to flee over the mountain, and only a part of these escaped. This battle was fought at what is now called Maricopa Mountain.So terrible was the defeat, that to this day the Yumas hold an annual “Cry,” or lamentation, in memory of it. Their old foes are invited, and if any Pima or Maricopa attends he is given a horse. This war reduced both Yumas and Maricopas to a mere remnant.Since then the Maricopas have lived with the Pimas, and in customs are almost exactly similar, except that they burn their dead, and still speak their distinctive language.They are a taller, larger race than the Pimas, more restless, said to be quicker witted, but more inclined to vice, and to be rapidly dying out; while the Pimas yet hold their own in numbers, despite recent inroads of tuberculosis.

(The Pima plural ofvah-ahk-keeisvahp-ahk-kee, but I have made all plurals English, as more understandable.)

And after this they were not sick any more, and they came to the Gila Country, to Ee-ee-toy’s land, the Land of the Vahahkkees, and here they divided themselves into four parties, of which one went south; but the doctors united them all by “The Light,” so that they would know about each other in case there was a battle in which any needed assistance.

And as they came into this country the people there were stirred up with alarm, and the great doctor who lived at Casa Blanca, whose name wasTcheu-tchick-a-dah-tai Seeven, sent his son to Stcheuadack Seeven, at Casa Grande, to enquire if there were any prophecies that he knew of about the coming of this great invading army.

So the boy went, but just before he got there he heard a frog, a big one, which Stcheuadack Seeven kept for a pet and to assist him in his work as a doctor, and when the boy heard the frog he was frightened, and ran back, and when his father asked what he had learned, he said: “Nothing, I heard a noise there that frightened me, so I ran home again.”

And his father said: “That is nothing to beafraid of, that is only the voice of his pet, his frog,” and he sent the boy once more.

So the boy went again, and came to Stcheuadack Seeven who asked him what his father had sent him for, and the boy replied that his father wanted to know if there were any prophecies about the coming of this enemy, and how he felt about it every evening.

When the boy returned his father asked him what Stcheuadack Seeven knew, and how he felt, and the boy said: “He does not know anything. He says he sits out every night, and hears the different animals, and enjoys their pleasant voices, and in the morning he enjoys hearing the sweet songs of the birds, and he always feels good, and does not fear anything.”

So his father said: “I am well satisfied that I will not be the first to see this thing happen. It will be Stcheuadack Seeven who will first see it, and it will not be ten days before it will occur.”

And in a few days Ee-ee-toy’s army came to the village of Stcheuadack Seeven and killed all the people there.

And Geeaduck Seeven, who lived at Awawtkum Vahahkkee, told his people to flee: and many did so and ran to the mountains and other places, but the others who did not run away came to Geeaduck Seeven’s house, and he told them to come in there.

And the enemy came, and they fought, but it was not easy for Ee-ee-toy’s warriors to fight themen of Geeaduck Seeven, because they were nearly all inside, but his men managed to set fire to the house, and so destroyed it, and killed all who were therein.

Then Ee-ee-toy’s men marched on, north, to whereCheof-hahvo Seeven, or Long Dipper Chief, lived, and as they marched along they sang about the places they were conquering, and they sang of the beads that they expected to get at this village, the beads calledsah-vaht-kih, and there was an old woman among them who said: “When you get those beads, I want them.” And so when they had conquered that vahahkkee they gave the beads to her.

And they went from there to the home of Dthas Seeven, who had a cane-cactus fence about his place, and Ee-ee-toy’s men heard of this, and sang about it as they went along. And they took this place and killed Dthas Seeven.

And then they went on to where the Casa Blanca vahahkkees now are in ruins; and the great doctor who lived there, the same who had sent his boy to inquire of the prophecies, drew a magic line before his place, so that the enemy could not cross. And when Ee-ee-toy’s men came to the line the earth opened, and they could not go further till one of their great doctors, by his power, had closed it, and then they could pass it.

And they had a great battle there, for the place was very strong, and hard to get into. And there was a doctor among them calledNee-hum Mah-kai,or Thunder Doctor, and they asked him to use his magic power to tear the place down, and he tried, but could not succeed. And they asked another, calledTchu-dun Mahkai, or Earthquake Doctor, and he tried and failed also. And then they asked another, a little man, not supposed to have much power, and he took a hair from his head, and held it up by the two ends, and sang a song, and turned it into a snake. And he sent the snake, and it struck the house, and shook it so that it broke and fell down from above. And then Ee-ee-toy’s men took the place, and killed everybody there except Tcheutchickadahtai Seeven, who escaped and ran on.

And one of Ee-ee-toy’s warriors pursued him, and was going to strike him with a club when he sank down, and the place where he sank was filled with a fog, so that they could not see him, and he got out on the other side and ran on. But they had a doctor calledKu-mi-wahk Mahkai, or Fog Doctor, and they had him clear away the fog and then they could see him and chased him again.

And again, when about to be struck, he sank down, and a mirage filled the place so that they could not see him, for things did not look the same. And he got out beyond, and ran on. And they had aSas-katch Mahkai, or Mirage Doctor, who cleared away the false appearance, and again they chased him, and were about to kill him, when again he sank.

And this time a rainbow filled the place and made him invisible, and again he ran on till theirKee-hawt Mahkai, or Rainbow Doctor, removed the rainbow.

And once more they were about to strike him when he sank, and the quivers which heat makes, calledcoad-jook, filled the hole, and again he got away. But they had a Coadjook Doctor, and he removed it, and then they chased him and killed him.

And they went northward again from there.

And there was a rattlesnake who had never killed an enemy, and he asked a doctor to help him do this, and the doctor told him he would. And the doctor told his pet gopher to dig a hole to the village of the doctor who lived beyondOd-chee, where is the place calledScaw-coy-enk, or Rattlesnake Village. And this doctor was the speaker of his village, and every morning stood on a big stone and in a loud voice told the people what they were to do. And the gopher dug a hole to this stone, through which the rattlesnake crawled and lay in wait under the stone. And when the doctor came out to speak to his people in the morning, the rattlesnake bit him and then slid back into his hole again. And the doctor came down from the stone, and went into his kee, and fell down there and died.

And after taking this place they marched to the place calledKo-awt-kee Oy-yee-duck, or Shell Field, where a doctor-chief lived, namedTcheunassatSeeven, and this place they took, and Ee-ee-toy himself killed this doctor, this being the first foe he had killed.

And they went on again to the place where Nooee lived, calledWuh-a-kutch. And Ee-ee-toy said: “When you come there you will know the man who killed me by his white leggings, and when you find him, do not kill him, but capture him, and bring him to me, and I will do what I please with him.”

And Ee-ee-toy had the Eagle and the Chicken-Hawk go up in the sky to look for Noo-ee, for he said he might go up there. And the Eagle and the Chicken-Hawk found Nooee there, and caught him, and brought him to Ee-ee-toy, who took him and scalped him alive. And Nooee, after he was scalped, fell down and died, and the women came around him, rejoicing and dancing, and singing; “O why is Seeven dead!” And after awhile be began to come to life again, and lay there rolling and moaning.

And Ee-ee-toy’s men went on again to a village beyond Salt River, where lived a chief who had a brother, and they were both left-handed, but famous shots with the bow. And these brothers put up the hardest fight yet encountered. But when the brothers were too hard pressed they fled toCheof See-vick, or Tall Red Mountain, and there they kept shooting and killed a great many of Ee-ee-toy’s men, who were short of arrows, after so long fighting and many of their bows broken.

Because of this, Ee-ee-toy’s men had to fall back and surround the place.

And when this happened the band that had gone to the south knew by the “Light” that it was so, and came to help them. And these had many bows and arrows, and beside brought wood to mend the broken bows, and wood to make new arrows; and when they came into the place they gave their bows and arrows to Ee-ee-toy’s men and made themselves new bows from the wood they had brought. And these men were the ancestors of theToe-hawn-awh Aw-aw-tam, the present Papagoes, and that is why to this day the Papagoes are most expert in making bows and arrows. And then the fight began again and the two brave brothers were killed.

And from there they went on to another awawtkumvahahkkee, where is now Fort McDowell, where lived another seeven whom they fought and conquered.

And from there they went on westward thru the mountains. But when they came toKah-woet-kee, near where is now Phoenix, one of the chiefs in Ee-ee-toy’s army said: “I have seen enuf of this country, and I will take this for my part and remain here.” And he did so.

And the bands went on and came to the Colorado River, and there one of the great doctors, calledGaht Mahkai, or Bow Doctor, struck the river with his bow and laid it down in the water. And the water separated then so that the peoplewere able to go over to the other side. And beyond the Colorado they came to a people who lived in holes in the ground, whom they found it hard to fight, and they asked help of their Thunder Doctor, and when the people came out of their holes to fight he struck right in the midst of them, but killed only one. Then they asked help of the Earthquake Doctor, and he was able to kill only one. And these two were all they killed. And these people were calledChoo-chawf Aw-aw-tam, or the Foxes, because they lived in holes.

And after the army failed to conquer the Foxes they returned across the Colorado River, near where is now Yuma. And here again the Bow Doctor divided the water for them. But before all the bands were across the waters closed, and some were left behind. And these called to those who were across to have the Bow Doctor hit the waters again, that they also might get there. But those who were across would not do this, but told them that there was plenty of land where they were that would make them a comfortable home. And those left there were the ancestors of the present Yumas and Maricopas.

Song before the Fight with Cheof-Hahvo Seeven1In the land where there are a great many galley-worms—I will get the doctor out,It will lighten his heart.

Song before the Fight with Cheof-Hahvo Seeven1In the land where there are a great many galley-worms—I will get the doctor out,It will lighten his heart.

In the land where there are a great many galley-worms—I will get the doctor out,It will lighten his heart.

In the land where there are a great many galley-worms—

I will get the doctor out,

It will lighten his heart.

A Song of the Doctor whose Snake Threw down the VahahkkeeI made the black snake;And he went across and wounded the vahahkkee.

A Song of the Doctor whose Snake Threw down the VahahkkeeI made the black snake;And he went across and wounded the vahahkkee.

I made the black snake;And he went across and wounded the vahahkkee.

I made the black snake;

And he went across and wounded the vahahkkee.

Notes on the Story of Ee-ee-toy’s Army and that of the Destruction of theVahahkkeesIn the Story of Ee-ee-toy’s Army we come to an amusing superstition of the Pimas. There is a funny little creature in Arizona, related to the tarantula, perhaps, which the Pimas say is very poisonous, and which is certainly very quick in motion and the hardest thing to kill I ever saw. It is covered with a sort of fuzzy hair, which blows in the wind, and is sometimes red and sometimes yellow or white. Now there seems to be a connection in the Indian mind between thisway-heem-mahl, as they name him, and this story of Ee-ee-toy’s Army. The bands, it is related, were distinguished by certain colors—some took red, and some yellow and white, for their badge-color. And the Pimas of today suppose themselves descended from these bands, and some clans claim that the bands of the red were their forbears, and some trace back to the bands of yellow and white. And not many years back there was a rivalry between these, and the wayheemmahls, having the same colors, were identified with the bands, and the Pimas descended from a band of a certain color would not kill a wayheemmahl of that color, or willingly permit others to do so, but would eagerly kill wayheemmahls of the opposite color. If, then, a Pima of the red faction saw a yellow wayheemmahl, running over the ground, he was quick to jump on it; but if a Pima of the yellow stood near he would resent this attack on his relation, and a hair-pulling fight would result. This custom is probably altogether obsolete now.It will be noticed that the fantastic explanations of why gyihhaws are now carried by the women, is contradicted by the carrying of gyihhaws by various women in previous stories.The closing of the earth cuts down the six bands to four and a fraction.Wardances, and extravagant and boastful speeches prophesying success, seem to have preceded all the military movements of the Awawtam.The creation of deer in this story, by Ee-ee-toy, is contrary to their presence in earlier tales, as in that of Ahahnheeattoepahk Mahkai.The careful mention of the sickness and death of an apparently unimportant woman is curious, and hard to explain. Perhaps this was the inauguration of the pestilence.The Story of the Destruction of the Vahahkkees has the most historic interest of any.The uniting of the bands by the “Light” is very curious. My Indians could not tell me what this was, only something occult and mysterious by which they had clairvoyant ken of each other’s needs. Its use appears in the fight at Cheof Seevick.The resemblance to the Israelites crossing the Red Sea is remarkable in the exploit of the Bow Doctor, and the crossing of the Rio Colorado.The Choochawf Awawtam appear to have been cave-dwellers, and my Indians were confused in memory as to whether they were encountered on the hither or far side of the Colorado.The statement that the closing of the waters left the Yumas and Maricopas on the far bank of the Colorado is likely only a mahkai’s fanciful attempt to explain their presence there. As the Indians of the Yuman stock speak an entirely different language from the Indians of the Piman stock, it is unlikely they were united in the original invading army. There is no other evidence that there ever was any alliance between them till the Maricopas, fearing extermination from the Yumas, joined the Pimas sometime in the first half of the nineteenth century.Comalk Hawkkih gave me this account of the coming in of the Maricopas: The Yumas and the Maricopas were once all one people, but there was a jealousy between twosons of a chief, one of whom was a favorite of his father, and one killed the other, and this grew to a civil war. The defeated party, the Maricopas, went first to Hot Springs, where they staid awhile, and then to Gila Bend, but each time the Yumas followed and attacked them and drove them on. Fearing extermination they came to the Pimas for protection. The Pimas adopted them. Now began war between Yumas and Mohaves on one side, and Pimas, Papagoes and Maricopas on the other. There were only two battles after the Maricopas came in, but in the second battle all the Yuma warriors engaged were killed, and the Mohaves had to flee over the mountain, and only a part of these escaped. This battle was fought at what is now called Maricopa Mountain.So terrible was the defeat, that to this day the Yumas hold an annual “Cry,” or lamentation, in memory of it. Their old foes are invited, and if any Pima or Maricopa attends he is given a horse. This war reduced both Yumas and Maricopas to a mere remnant.Since then the Maricopas have lived with the Pimas, and in customs are almost exactly similar, except that they burn their dead, and still speak their distinctive language.They are a taller, larger race than the Pimas, more restless, said to be quicker witted, but more inclined to vice, and to be rapidly dying out; while the Pimas yet hold their own in numbers, despite recent inroads of tuberculosis.

Notes on the Story of Ee-ee-toy’s Army and that of the Destruction of theVahahkkees

In the Story of Ee-ee-toy’s Army we come to an amusing superstition of the Pimas. There is a funny little creature in Arizona, related to the tarantula, perhaps, which the Pimas say is very poisonous, and which is certainly very quick in motion and the hardest thing to kill I ever saw. It is covered with a sort of fuzzy hair, which blows in the wind, and is sometimes red and sometimes yellow or white. Now there seems to be a connection in the Indian mind between thisway-heem-mahl, as they name him, and this story of Ee-ee-toy’s Army. The bands, it is related, were distinguished by certain colors—some took red, and some yellow and white, for their badge-color. And the Pimas of today suppose themselves descended from these bands, and some clans claim that the bands of the red were their forbears, and some trace back to the bands of yellow and white. And not many years back there was a rivalry between these, and the wayheemmahls, having the same colors, were identified with the bands, and the Pimas descended from a band of a certain color would not kill a wayheemmahl of that color, or willingly permit others to do so, but would eagerly kill wayheemmahls of the opposite color. If, then, a Pima of the red faction saw a yellow wayheemmahl, running over the ground, he was quick to jump on it; but if a Pima of the yellow stood near he would resent this attack on his relation, and a hair-pulling fight would result. This custom is probably altogether obsolete now.It will be noticed that the fantastic explanations of why gyihhaws are now carried by the women, is contradicted by the carrying of gyihhaws by various women in previous stories.The closing of the earth cuts down the six bands to four and a fraction.Wardances, and extravagant and boastful speeches prophesying success, seem to have preceded all the military movements of the Awawtam.The creation of deer in this story, by Ee-ee-toy, is contrary to their presence in earlier tales, as in that of Ahahnheeattoepahk Mahkai.The careful mention of the sickness and death of an apparently unimportant woman is curious, and hard to explain. Perhaps this was the inauguration of the pestilence.The Story of the Destruction of the Vahahkkees has the most historic interest of any.The uniting of the bands by the “Light” is very curious. My Indians could not tell me what this was, only something occult and mysterious by which they had clairvoyant ken of each other’s needs. Its use appears in the fight at Cheof Seevick.The resemblance to the Israelites crossing the Red Sea is remarkable in the exploit of the Bow Doctor, and the crossing of the Rio Colorado.The Choochawf Awawtam appear to have been cave-dwellers, and my Indians were confused in memory as to whether they were encountered on the hither or far side of the Colorado.The statement that the closing of the waters left the Yumas and Maricopas on the far bank of the Colorado is likely only a mahkai’s fanciful attempt to explain their presence there. As the Indians of the Yuman stock speak an entirely different language from the Indians of the Piman stock, it is unlikely they were united in the original invading army. There is no other evidence that there ever was any alliance between them till the Maricopas, fearing extermination from the Yumas, joined the Pimas sometime in the first half of the nineteenth century.Comalk Hawkkih gave me this account of the coming in of the Maricopas: The Yumas and the Maricopas were once all one people, but there was a jealousy between twosons of a chief, one of whom was a favorite of his father, and one killed the other, and this grew to a civil war. The defeated party, the Maricopas, went first to Hot Springs, where they staid awhile, and then to Gila Bend, but each time the Yumas followed and attacked them and drove them on. Fearing extermination they came to the Pimas for protection. The Pimas adopted them. Now began war between Yumas and Mohaves on one side, and Pimas, Papagoes and Maricopas on the other. There were only two battles after the Maricopas came in, but in the second battle all the Yuma warriors engaged were killed, and the Mohaves had to flee over the mountain, and only a part of these escaped. This battle was fought at what is now called Maricopa Mountain.So terrible was the defeat, that to this day the Yumas hold an annual “Cry,” or lamentation, in memory of it. Their old foes are invited, and if any Pima or Maricopa attends he is given a horse. This war reduced both Yumas and Maricopas to a mere remnant.Since then the Maricopas have lived with the Pimas, and in customs are almost exactly similar, except that they burn their dead, and still speak their distinctive language.They are a taller, larger race than the Pimas, more restless, said to be quicker witted, but more inclined to vice, and to be rapidly dying out; while the Pimas yet hold their own in numbers, despite recent inroads of tuberculosis.

In the Story of Ee-ee-toy’s Army we come to an amusing superstition of the Pimas. There is a funny little creature in Arizona, related to the tarantula, perhaps, which the Pimas say is very poisonous, and which is certainly very quick in motion and the hardest thing to kill I ever saw. It is covered with a sort of fuzzy hair, which blows in the wind, and is sometimes red and sometimes yellow or white. Now there seems to be a connection in the Indian mind between thisway-heem-mahl, as they name him, and this story of Ee-ee-toy’s Army. The bands, it is related, were distinguished by certain colors—some took red, and some yellow and white, for their badge-color. And the Pimas of today suppose themselves descended from these bands, and some clans claim that the bands of the red were their forbears, and some trace back to the bands of yellow and white. And not many years back there was a rivalry between these, and the wayheemmahls, having the same colors, were identified with the bands, and the Pimas descended from a band of a certain color would not kill a wayheemmahl of that color, or willingly permit others to do so, but would eagerly kill wayheemmahls of the opposite color. If, then, a Pima of the red faction saw a yellow wayheemmahl, running over the ground, he was quick to jump on it; but if a Pima of the yellow stood near he would resent this attack on his relation, and a hair-pulling fight would result. This custom is probably altogether obsolete now.

It will be noticed that the fantastic explanations of why gyihhaws are now carried by the women, is contradicted by the carrying of gyihhaws by various women in previous stories.

The closing of the earth cuts down the six bands to four and a fraction.

Wardances, and extravagant and boastful speeches prophesying success, seem to have preceded all the military movements of the Awawtam.

The creation of deer in this story, by Ee-ee-toy, is contrary to their presence in earlier tales, as in that of Ahahnheeattoepahk Mahkai.

The careful mention of the sickness and death of an apparently unimportant woman is curious, and hard to explain. Perhaps this was the inauguration of the pestilence.

The Story of the Destruction of the Vahahkkees has the most historic interest of any.

The uniting of the bands by the “Light” is very curious. My Indians could not tell me what this was, only something occult and mysterious by which they had clairvoyant ken of each other’s needs. Its use appears in the fight at Cheof Seevick.

The resemblance to the Israelites crossing the Red Sea is remarkable in the exploit of the Bow Doctor, and the crossing of the Rio Colorado.

The Choochawf Awawtam appear to have been cave-dwellers, and my Indians were confused in memory as to whether they were encountered on the hither or far side of the Colorado.

The statement that the closing of the waters left the Yumas and Maricopas on the far bank of the Colorado is likely only a mahkai’s fanciful attempt to explain their presence there. As the Indians of the Yuman stock speak an entirely different language from the Indians of the Piman stock, it is unlikely they were united in the original invading army. There is no other evidence that there ever was any alliance between them till the Maricopas, fearing extermination from the Yumas, joined the Pimas sometime in the first half of the nineteenth century.

Comalk Hawkkih gave me this account of the coming in of the Maricopas: The Yumas and the Maricopas were once all one people, but there was a jealousy between twosons of a chief, one of whom was a favorite of his father, and one killed the other, and this grew to a civil war. The defeated party, the Maricopas, went first to Hot Springs, where they staid awhile, and then to Gila Bend, but each time the Yumas followed and attacked them and drove them on. Fearing extermination they came to the Pimas for protection. The Pimas adopted them. Now began war between Yumas and Mohaves on one side, and Pimas, Papagoes and Maricopas on the other. There were only two battles after the Maricopas came in, but in the second battle all the Yuma warriors engaged were killed, and the Mohaves had to flee over the mountain, and only a part of these escaped. This battle was fought at what is now called Maricopa Mountain.

So terrible was the defeat, that to this day the Yumas hold an annual “Cry,” or lamentation, in memory of it. Their old foes are invited, and if any Pima or Maricopa attends he is given a horse. This war reduced both Yumas and Maricopas to a mere remnant.

Since then the Maricopas have lived with the Pimas, and in customs are almost exactly similar, except that they burn their dead, and still speak their distinctive language.

They are a taller, larger race than the Pimas, more restless, said to be quicker witted, but more inclined to vice, and to be rapidly dying out; while the Pimas yet hold their own in numbers, despite recent inroads of tuberculosis.

1This song is evidently imperfect, for in the context it is said that before this fight they sang about the beads,sah-vaht-kih, but there is no mention of them here.

1This song is evidently imperfect, for in the context it is said that before this fight they sang about the beads,sah-vaht-kih, but there is no mention of them here.

The Story of Sohahnee Mahkai and KawkoinpuhNow when the bands were going thru this country they had selected the places for their homes, expecting to return, and each band, as it selected its place, drove down short sticks so as to know it again.And after returning across the Rio Colorado the bands went again to these places which they had selected and settled there.Only the Toehawnawh Awawtam (the Papagoes) did not at first go to their selected place, but went on beyondAwn-kee Ack-kee-mull, the Salt River, to where is now Lehi.And there was one doctor among them namedSo-hah-nee Mahkai, and he had no child, but he had found one of the children belonging to the country, which had been left alive, and he had adopted it for his own. And he went on and lived by himself at the place then calledVah-kah-kum, but now namedStcheu-a-dack-a-Vahf, or Green Cliff.And theAw-up, or Apaches, were a part of the original people of this country, and this child which SohahneeMahkaihad adopted was an Apache.And when he had grown up to be quite a large boy the Apaches planned to capture Sohahnee Mahkai; but Sohahnee Mahkai knew of this and told the boy to go to a place where he had been clearing up a farm and to find the stick there withwhich he had been cutting down bushes, and to dig a hole there under the bushes, and then to come back home and eat his supper. And after he had eaten his supper he was to return to the place where the stick was, and hide in the hole under the bushes which were there.And the boy’s name wasKaw-koin-puh, and he dug the hole under the bushes, as he was directed, and returned for his supper.And then Sohahnee Mahkai said to him: “Now to-night the Apaches will come to kill me, but here is a basket-box which I want you to have after I am dead. And when you are safe in your hole you will hear when they come to kill me. But don’t you come out till they are far enuf away. Then come and find my body, no matter whether h is here or dragged away. And when you find it, do not mind how stained and bloody it is, but fall upon it, and put your mouth to mine, and inhale, and thus you will inherit my power. And when you leave my body, do not attempt to follow after the Apaches, for they would surelykillyou, for tho you are one of them they would not know that, because you do not speak their language. But I want you to return to where we left some people at the place calledVik-kuh-svan-kee.”So the boy took the little basket-box, and went to his hole, and early in the evening the Apaches came and surrounded the house, and staid there till near morning, and then began the attack. Andthe boy could hear the fighting, and could hear Sohahnee Mahkai yell every time his arrow killed anyone; and he could hear the old woman, his wife, shout out in her exultation, too. And it was after the sun was up that the old woman was killed; and then SohahneeMahkairan out and the Apaches chased him and killed him, and said: “Now let us cut him open and find what it is that made him so brave, and enabled him to kill so many of us.” And they cut him open and found under his heart a feather of the chicken hawk.And the Apaches took that feather, and that is how they are so brave and even if there are only two of them will often attack their enemies and kill some of them.And after the Apaches were far away the boy came out of his hole and found the old woman, and from there tracked till he found the old man; and he fell over him, as he had been told, and inhaled four times; and then he went to Vikkuhsvankee, but he got there at night, and did not attempt to go into any house,but staid outside all night in the bushes.And in the morning a girl came and found the boy, and went back and told the people there was some one outside who was a stranger there, some one with short hair. And they came and stoodaroundhim, and teased him, and threw dirt at him, until finally he cried out: “Don’t you remember me, who I am? My name is Kawkoinpuh and I washere once, but went away with the doctor, SohahneeMahkai. And now the Apaches have killed him and the old woman, his wife, and I am left alone.”And when he said this the people remembered him, and took him by the hand, and led him to a doctor namedGawk-siss Seev-a-lick, who adopted him, and he was treated nicely because he was a good hunter and used to keep the doctor in plenty of game.And the doctor had a daughter, and when she was old enuf he gave her to Kawkoinpuh for his wife. And Kawkoinpuh staid with his wife’s people; and his wife expected a child, and wanted different things to eat. So Kawkoinpuh left home and went to the mountain called Vahpkee, and there got her a lot of the greens called choohookyuh. And after a while hewantedto go again, but she said: “Do not go now, for the weather is bad. Wait till it is more pleasant.” But he said, “I am going now,” and he went.And this time he was hunting wood rats instead of greens, and he had killed three and was trying to scare out the fourth one, where he could shoot it, when the Apaches came and surrounded him a good ways off.He saw them and ran for home, but there were many Apaches in front of him, and they headed him off.But he jumped up and down and sideways, as Sohahnee Mahkai had done, shooting andkilling so many that finally he broke thru their ring, and started for home. But he kept turning back and shooting at them as he ran. And one of them came near and was about to kill him, but he shot first and killed the Apache. And then another came near and this time the Apache shot first, and so Kawkoinpuh was killed.And when evening came, Gawksiss Seevalick came out, and called aloud, and invited the people to his house, and asked them if any had seen his son, Kawkoinpuh; who had seen him last; for he knew something had happenedtohim, as he always came home after his hunt, because he loved his home. But nobody had seen anything of Kawkoinpuh, because no one had been out, the weather being bad.ButGawksissSeevalick knew the boy was killed, because he was a doctor, and there is a being above, calledVee-ips-chool, who is always sad and who makes people sad when anything bad has happened.So they went out the next morning, and tracked the boy, and came to where he had killed the wood-rats, and then they found the tracks of the Apaches, and then found a great many Apaches whom he had killed, and finally they found his body.The Apaches had cut him open, and taken out his bowels and wound them around bushes, and cut off his arms and legs and hung them on trees. And one of the men, there, told them to get woodand to gather up these parts of Kawkoinpuh’s body and burn them. And some of the people remained behind and did this, and then all went home.And in the evening Gawksiss Seevalick again called the people together and sang them a song to express his grief.And the next morning he went with his daughter to where Kawkoinpuh had been burned, and there they found some blood still remaining and buried it. And that evening again he called the people together, and said: “You see what has happened; we have lost one of our number. We ought not to stay here, but to return to the place we first selected.” And the people took his advice and got their things ready and started.And they went slow because they were on foot, and it took them four nights to get to the place where they wanted to go. And the first night there was no singing, but the second night there was a doctor namedGeo-goot-a-nom-kumwho sang a song for them; and the third night there was a doctor namedGeo-deck-why-nom-kumwho sang a song for them; and on the fourth night there was a doctor namedMahn-a-vanch-kihwho sang for them a song.Notes on the Story of Sohahnee MahkaiIn this we are given a most graphic and pathetic glimpse of Indian warfare.Notice the bushes are “cut down” (broken off more likely) by a stick. A glimpse of the rude old tools.Very poetic is the conception of Veeipschool, “the being above who is always sad, and makes people sad when anything bad has happened.” A personification of premonition.

The Story of Sohahnee Mahkai and Kawkoinpuh

Now when the bands were going thru this country they had selected the places for their homes, expecting to return, and each band, as it selected its place, drove down short sticks so as to know it again.And after returning across the Rio Colorado the bands went again to these places which they had selected and settled there.Only the Toehawnawh Awawtam (the Papagoes) did not at first go to their selected place, but went on beyondAwn-kee Ack-kee-mull, the Salt River, to where is now Lehi.And there was one doctor among them namedSo-hah-nee Mahkai, and he had no child, but he had found one of the children belonging to the country, which had been left alive, and he had adopted it for his own. And he went on and lived by himself at the place then calledVah-kah-kum, but now namedStcheu-a-dack-a-Vahf, or Green Cliff.And theAw-up, or Apaches, were a part of the original people of this country, and this child which SohahneeMahkaihad adopted was an Apache.And when he had grown up to be quite a large boy the Apaches planned to capture Sohahnee Mahkai; but Sohahnee Mahkai knew of this and told the boy to go to a place where he had been clearing up a farm and to find the stick there withwhich he had been cutting down bushes, and to dig a hole there under the bushes, and then to come back home and eat his supper. And after he had eaten his supper he was to return to the place where the stick was, and hide in the hole under the bushes which were there.And the boy’s name wasKaw-koin-puh, and he dug the hole under the bushes, as he was directed, and returned for his supper.And then Sohahnee Mahkai said to him: “Now to-night the Apaches will come to kill me, but here is a basket-box which I want you to have after I am dead. And when you are safe in your hole you will hear when they come to kill me. But don’t you come out till they are far enuf away. Then come and find my body, no matter whether h is here or dragged away. And when you find it, do not mind how stained and bloody it is, but fall upon it, and put your mouth to mine, and inhale, and thus you will inherit my power. And when you leave my body, do not attempt to follow after the Apaches, for they would surelykillyou, for tho you are one of them they would not know that, because you do not speak their language. But I want you to return to where we left some people at the place calledVik-kuh-svan-kee.”So the boy took the little basket-box, and went to his hole, and early in the evening the Apaches came and surrounded the house, and staid there till near morning, and then began the attack. Andthe boy could hear the fighting, and could hear Sohahnee Mahkai yell every time his arrow killed anyone; and he could hear the old woman, his wife, shout out in her exultation, too. And it was after the sun was up that the old woman was killed; and then SohahneeMahkairan out and the Apaches chased him and killed him, and said: “Now let us cut him open and find what it is that made him so brave, and enabled him to kill so many of us.” And they cut him open and found under his heart a feather of the chicken hawk.And the Apaches took that feather, and that is how they are so brave and even if there are only two of them will often attack their enemies and kill some of them.And after the Apaches were far away the boy came out of his hole and found the old woman, and from there tracked till he found the old man; and he fell over him, as he had been told, and inhaled four times; and then he went to Vikkuhsvankee, but he got there at night, and did not attempt to go into any house,but staid outside all night in the bushes.And in the morning a girl came and found the boy, and went back and told the people there was some one outside who was a stranger there, some one with short hair. And they came and stoodaroundhim, and teased him, and threw dirt at him, until finally he cried out: “Don’t you remember me, who I am? My name is Kawkoinpuh and I washere once, but went away with the doctor, SohahneeMahkai. And now the Apaches have killed him and the old woman, his wife, and I am left alone.”And when he said this the people remembered him, and took him by the hand, and led him to a doctor namedGawk-siss Seev-a-lick, who adopted him, and he was treated nicely because he was a good hunter and used to keep the doctor in plenty of game.And the doctor had a daughter, and when she was old enuf he gave her to Kawkoinpuh for his wife. And Kawkoinpuh staid with his wife’s people; and his wife expected a child, and wanted different things to eat. So Kawkoinpuh left home and went to the mountain called Vahpkee, and there got her a lot of the greens called choohookyuh. And after a while hewantedto go again, but she said: “Do not go now, for the weather is bad. Wait till it is more pleasant.” But he said, “I am going now,” and he went.And this time he was hunting wood rats instead of greens, and he had killed three and was trying to scare out the fourth one, where he could shoot it, when the Apaches came and surrounded him a good ways off.He saw them and ran for home, but there were many Apaches in front of him, and they headed him off.But he jumped up and down and sideways, as Sohahnee Mahkai had done, shooting andkilling so many that finally he broke thru their ring, and started for home. But he kept turning back and shooting at them as he ran. And one of them came near and was about to kill him, but he shot first and killed the Apache. And then another came near and this time the Apache shot first, and so Kawkoinpuh was killed.And when evening came, Gawksiss Seevalick came out, and called aloud, and invited the people to his house, and asked them if any had seen his son, Kawkoinpuh; who had seen him last; for he knew something had happenedtohim, as he always came home after his hunt, because he loved his home. But nobody had seen anything of Kawkoinpuh, because no one had been out, the weather being bad.ButGawksissSeevalick knew the boy was killed, because he was a doctor, and there is a being above, calledVee-ips-chool, who is always sad and who makes people sad when anything bad has happened.So they went out the next morning, and tracked the boy, and came to where he had killed the wood-rats, and then they found the tracks of the Apaches, and then found a great many Apaches whom he had killed, and finally they found his body.The Apaches had cut him open, and taken out his bowels and wound them around bushes, and cut off his arms and legs and hung them on trees. And one of the men, there, told them to get woodand to gather up these parts of Kawkoinpuh’s body and burn them. And some of the people remained behind and did this, and then all went home.And in the evening Gawksiss Seevalick again called the people together and sang them a song to express his grief.And the next morning he went with his daughter to where Kawkoinpuh had been burned, and there they found some blood still remaining and buried it. And that evening again he called the people together, and said: “You see what has happened; we have lost one of our number. We ought not to stay here, but to return to the place we first selected.” And the people took his advice and got their things ready and started.And they went slow because they were on foot, and it took them four nights to get to the place where they wanted to go. And the first night there was no singing, but the second night there was a doctor namedGeo-goot-a-nom-kumwho sang a song for them; and the third night there was a doctor namedGeo-deck-why-nom-kumwho sang a song for them; and on the fourth night there was a doctor namedMahn-a-vanch-kihwho sang for them a song.Notes on the Story of Sohahnee MahkaiIn this we are given a most graphic and pathetic glimpse of Indian warfare.Notice the bushes are “cut down” (broken off more likely) by a stick. A glimpse of the rude old tools.Very poetic is the conception of Veeipschool, “the being above who is always sad, and makes people sad when anything bad has happened.” A personification of premonition.

Now when the bands were going thru this country they had selected the places for their homes, expecting to return, and each band, as it selected its place, drove down short sticks so as to know it again.

And after returning across the Rio Colorado the bands went again to these places which they had selected and settled there.

Only the Toehawnawh Awawtam (the Papagoes) did not at first go to their selected place, but went on beyondAwn-kee Ack-kee-mull, the Salt River, to where is now Lehi.

And there was one doctor among them namedSo-hah-nee Mahkai, and he had no child, but he had found one of the children belonging to the country, which had been left alive, and he had adopted it for his own. And he went on and lived by himself at the place then calledVah-kah-kum, but now namedStcheu-a-dack-a-Vahf, or Green Cliff.

And theAw-up, or Apaches, were a part of the original people of this country, and this child which SohahneeMahkaihad adopted was an Apache.

And when he had grown up to be quite a large boy the Apaches planned to capture Sohahnee Mahkai; but Sohahnee Mahkai knew of this and told the boy to go to a place where he had been clearing up a farm and to find the stick there withwhich he had been cutting down bushes, and to dig a hole there under the bushes, and then to come back home and eat his supper. And after he had eaten his supper he was to return to the place where the stick was, and hide in the hole under the bushes which were there.

And the boy’s name wasKaw-koin-puh, and he dug the hole under the bushes, as he was directed, and returned for his supper.

And then Sohahnee Mahkai said to him: “Now to-night the Apaches will come to kill me, but here is a basket-box which I want you to have after I am dead. And when you are safe in your hole you will hear when they come to kill me. But don’t you come out till they are far enuf away. Then come and find my body, no matter whether h is here or dragged away. And when you find it, do not mind how stained and bloody it is, but fall upon it, and put your mouth to mine, and inhale, and thus you will inherit my power. And when you leave my body, do not attempt to follow after the Apaches, for they would surelykillyou, for tho you are one of them they would not know that, because you do not speak their language. But I want you to return to where we left some people at the place calledVik-kuh-svan-kee.”

So the boy took the little basket-box, and went to his hole, and early in the evening the Apaches came and surrounded the house, and staid there till near morning, and then began the attack. Andthe boy could hear the fighting, and could hear Sohahnee Mahkai yell every time his arrow killed anyone; and he could hear the old woman, his wife, shout out in her exultation, too. And it was after the sun was up that the old woman was killed; and then SohahneeMahkairan out and the Apaches chased him and killed him, and said: “Now let us cut him open and find what it is that made him so brave, and enabled him to kill so many of us.” And they cut him open and found under his heart a feather of the chicken hawk.

And the Apaches took that feather, and that is how they are so brave and even if there are only two of them will often attack their enemies and kill some of them.

And after the Apaches were far away the boy came out of his hole and found the old woman, and from there tracked till he found the old man; and he fell over him, as he had been told, and inhaled four times; and then he went to Vikkuhsvankee, but he got there at night, and did not attempt to go into any house,but staid outside all night in the bushes.

And in the morning a girl came and found the boy, and went back and told the people there was some one outside who was a stranger there, some one with short hair. And they came and stoodaroundhim, and teased him, and threw dirt at him, until finally he cried out: “Don’t you remember me, who I am? My name is Kawkoinpuh and I washere once, but went away with the doctor, SohahneeMahkai. And now the Apaches have killed him and the old woman, his wife, and I am left alone.”

And when he said this the people remembered him, and took him by the hand, and led him to a doctor namedGawk-siss Seev-a-lick, who adopted him, and he was treated nicely because he was a good hunter and used to keep the doctor in plenty of game.

And the doctor had a daughter, and when she was old enuf he gave her to Kawkoinpuh for his wife. And Kawkoinpuh staid with his wife’s people; and his wife expected a child, and wanted different things to eat. So Kawkoinpuh left home and went to the mountain called Vahpkee, and there got her a lot of the greens called choohookyuh. And after a while hewantedto go again, but she said: “Do not go now, for the weather is bad. Wait till it is more pleasant.” But he said, “I am going now,” and he went.

And this time he was hunting wood rats instead of greens, and he had killed three and was trying to scare out the fourth one, where he could shoot it, when the Apaches came and surrounded him a good ways off.

He saw them and ran for home, but there were many Apaches in front of him, and they headed him off.

But he jumped up and down and sideways, as Sohahnee Mahkai had done, shooting andkilling so many that finally he broke thru their ring, and started for home. But he kept turning back and shooting at them as he ran. And one of them came near and was about to kill him, but he shot first and killed the Apache. And then another came near and this time the Apache shot first, and so Kawkoinpuh was killed.

And when evening came, Gawksiss Seevalick came out, and called aloud, and invited the people to his house, and asked them if any had seen his son, Kawkoinpuh; who had seen him last; for he knew something had happenedtohim, as he always came home after his hunt, because he loved his home. But nobody had seen anything of Kawkoinpuh, because no one had been out, the weather being bad.

ButGawksissSeevalick knew the boy was killed, because he was a doctor, and there is a being above, calledVee-ips-chool, who is always sad and who makes people sad when anything bad has happened.

So they went out the next morning, and tracked the boy, and came to where he had killed the wood-rats, and then they found the tracks of the Apaches, and then found a great many Apaches whom he had killed, and finally they found his body.

The Apaches had cut him open, and taken out his bowels and wound them around bushes, and cut off his arms and legs and hung them on trees. And one of the men, there, told them to get woodand to gather up these parts of Kawkoinpuh’s body and burn them. And some of the people remained behind and did this, and then all went home.

And in the evening Gawksiss Seevalick again called the people together and sang them a song to express his grief.

And the next morning he went with his daughter to where Kawkoinpuh had been burned, and there they found some blood still remaining and buried it. And that evening again he called the people together, and said: “You see what has happened; we have lost one of our number. We ought not to stay here, but to return to the place we first selected.” And the people took his advice and got their things ready and started.

And they went slow because they were on foot, and it took them four nights to get to the place where they wanted to go. And the first night there was no singing, but the second night there was a doctor namedGeo-goot-a-nom-kumwho sang a song for them; and the third night there was a doctor namedGeo-deck-why-nom-kumwho sang a song for them; and on the fourth night there was a doctor namedMahn-a-vanch-kihwho sang for them a song.

Notes on the Story of Sohahnee MahkaiIn this we are given a most graphic and pathetic glimpse of Indian warfare.Notice the bushes are “cut down” (broken off more likely) by a stick. A glimpse of the rude old tools.Very poetic is the conception of Veeipschool, “the being above who is always sad, and makes people sad when anything bad has happened.” A personification of premonition.

Notes on the Story of Sohahnee Mahkai

In this we are given a most graphic and pathetic glimpse of Indian warfare.Notice the bushes are “cut down” (broken off more likely) by a stick. A glimpse of the rude old tools.Very poetic is the conception of Veeipschool, “the being above who is always sad, and makes people sad when anything bad has happened.” A personification of premonition.

In this we are given a most graphic and pathetic glimpse of Indian warfare.

Notice the bushes are “cut down” (broken off more likely) by a stick. A glimpse of the rude old tools.

Very poetic is the conception of Veeipschool, “the being above who is always sad, and makes people sad when anything bad has happened.” A personification of premonition.

The Story of PahtahnkumAnd when they came to their journey’s end the wife of Kaw-koin-puh had a baby, which grew up to be a fine boy, but the mother cried all the time, where-ever she went, on account of her husband’s death.And the people, after they had settled down, used to go rabbit-hunting, and the children too, and this boy,Paht-ahn-kum, used to watch them wistfully, and his mother said: “I know what you are thinking of, but there is nothing for you to kill rabbits with. But I will send you to your uncle, my brother, whom I am expecting will make a bow and arrows for you.”And the next morning, early, the boy went to his uncle, who said: “Why do you come so early? It is an unusual thing for you to come to see me so early instead of playing with boys and girls of your own age.”And the boy replied: “My mother said she was expecting you to make me a bow and arrows.”And his uncle said: “That is an easy thing to do. Let us go out and get one.” And they went out and found ano-a-pot, or cat-claw tree, and cut a piece of its wood to make a bow, and they made a fire and roasted the stick over this, turning it, and they made a string from its bark to try it with; and then they found arrow-weeds, and madearrows, four of them, roasting these, too, and strengthening them; and then they went home and made a good string for the bow from sinew.And then the boy went home and showed his mother his bow and arrows.And the next morning the children went hunting and little Pahtahnkum went with them to the place of meeting.And they found a quotaveech’s nest near them, with young ones in it, and one of the men shot into it and killed one of the young ones, and then the children ran up to join in the killing. And when Pahtahnkum came up, one of the men threw him one of the young birds, and said: “Here, take it, even if your mother does not wish to marry me.”And the little boy ran home and gave his game to his mother, and when she saw it she turned her back on it and cried. And he wondered why she cried when he had brought her game and was wishing she would cook it for his dinner.And his mother said: “I never thought my relatives would treat you this way. There is an animal, thecaw-sawn, the wood rat, and a bird, thekah-kai-cheu, the quail, and these are good to eat, and these are what they ought to give you, and when they give you those, bring them home and I will cook them for you.” She said, further; “This bird is not fit to eat; and I was thinking, while I was crying, that if your father were living now you would have plenty of game,and he would make you a fine bow, and teach you to be as good a hunter as there is. And I will tell you now how your father died. We did not use to live here. But beyond this mountain there is a river, and beyond that another river still, and that is where we lived and where your father was killed by the people called Apaches, and that is why we are here, and why we are so poor now.I am only telling you this so you may know how you came to be fatherless, for I know very well you can never pay it back, for the Apaches are very fierce, and very brave, and those who go to their country have to be very careful; for even at night the Apaches may be near them, and even the sunshine in their country feelsdifferentfrom what it does here.”And the little boy, that night, went to his uncle, who asked: “Why do you come to me in the night?”And the little boy said: “I come to you because today I was hunting with the bow and arrows you made me, and someone gave me a little bird, and I was bashful, and brought it right home for my mother to cook for me, and she cried, and then told me about my father and how he died. And I do not see why you kept this a secret from me. And I wish you would tell me what these Apaches look like, that they are so fierce and brave.”And his uncle said: “That is so. I have nottold you of these things because you are just a baby yet, and I did not intend to tell you until you were a man, but now I know you have sense enuf to wish to learn. There is nothing so very different or dangerous about these Apaches; only their bows, and their arrows of cane are dangerous.”And the little boy went on to another doctor, who said: “Why do you come to me?Areyou lost? If so, we will take you home.” But the little boy said to him: “No, I am not lost, but I want you to tell me one thing—why the Apaches are so dangerous—are they like thehar-sen, the giant cactus, with so many thorns?” And the doctor answered: “No, they are men like we are, and have thoughts as we have, and eat as we do, and there is only one thing that makes them dangerous and that is their bows and their arrows of cane.”So the little boy went to the next doctor, and this doctor also asked him if he were lost, and he said: “No, but I want you to tell me just one thing—why the Apaches are so dangerous. Are they like themirl-hawk, the cane-cactus, with so many branches all covered with thorns?” And the doctor replied: “No, they are human beings just as we are, and think just as we do, and eat as we do, and the only things that make them dangerous are their bows and their arrows of cane.” And the little boy said: “I am satisfied.”But he went yet to another doctor and askedhim also why the Apaches were so dangerous, were they like thehah-nem, thechollacactus?Butthe doctor said no, and gave the same answer as the others had done, and the little boy said: “I am satisfied, then,” and went back to his uncle again and began to question him aboutwhatpeople did when they got ready for war, and what they did to purify themselves afterward, and his uncle said: “It is now late at night, and I want you to go home, and tomorrow come to me, and I will tell you about these things.”So the little boy went home, but very early in the morning, before sunrise, he was again at his uncle’s house, and came in to him before he was yet up. And his uncle said: “I will now tell you, but we must go outside and not talk in here before other people.”And he took the little boy outside,and they stood there facing the east, waiting for the sun to rise, with the little boy on the right of his uncle. And when the sun began to rise the doctor stretched out his left hand and caught a sunbeam, and closed his hand on it, but when he opened his hand there was nothing there; and then he used his right hand and caught a sunbeam but when he opened his hand there was nothing there; and he tried again with his left hand, and there was nothing, but when he tried the second time with his right hand, when he opened it, there was a lock of Apache’s hair in his hand.And he took this and put it in the little boy’s breast, and rubbed it in there till it all disappeared, having entered into the little boy’s body.And then he told the little boy to get him a small piece of oapot or cat-claw tree, but no, he said, I will go myself; and he went and got a little piece of the oapot, and tied a strip of cloth around the boy’s head, and stuck the little piece of wood in it, and then told him to go home to his mother and tell her to give him a new dish to eat from.And this stick which the doctor had put into the boy’s hair represented thekuess-koteor scratching stick which the Pimas and Papagoes used after killing Apaches, during the purification time; and the doctor had made it from cat-claw wood because the cat-claw catches everybody that comes near, and he wanted the boy to have great power to capture his enemies.And his uncle told the boy to stay at home in the day time, lying still and not going anywhere, but at night to come to him again. “And before you come again,” he said, “I will make you something and have it ready for you.”And the little boy kept still all that day, but at night he went to his uncle again, and his uncle had four pipes ready for him, made from pieces of cane, and he said, “Now tonight when the people gather here (for it was the custom for many people to come to the doctor’s house in the evening) they will talk and have a good time, butafter they are thru I will roll a coal from the fire toward you, and then you light one of the pipes and smoke four whiffs, and after that slide thewatch-kee, the pipe, along the ground toward me, as is the custom, and I will smoke it four times and pass it to my next neighbor, and he will do the same, and so the pipe will go all around and come back to you. And even when it is out, when it comes back to you, you are to take it and stick the end that was lighted in the ground.So that evening the people all assembled as usual, and told all the news of the day, and about the hunting as was their custom. And when they were thru, and had quieted down, the uncle moved to the fire and rolled a coal toward Pahtahnkum, who took it and lit one of the pipes, and smoked it four times, and then slid it slowly (the pipe must be slid slowly because if it were slid rapidly the enemy would be too quick and escape, but if it is done slowly the enemy will be slow and can be captured) along the ground to his uncle. And his uncle took the watchkee, the pipe-tube, and smoked it also four whiffs, and passed it on, but saying: “Of course you are all aware that if any man among you has a wife expecting to have a baby soon, he should not smoke it, but pass it on without smoking to his neighbor, for if you smoke in such case the child will not be likely to live very long.”And so the pipe passed around, and the boy, when the pipe came to him again, buried it ashe had been told, and then he began to make this speech:—“I am nothing but a child, and I go around where the people are cooking and when they give me something to eat I generally suffer because it is so hot. And there was a hunt, and you gave me nothing but a little quotaveech, and stuck it under my belt as if it were something good to eat: and when I took it home to my mother, and dropped it down by her, she turned her back upon it and began to cry. And when she had done crying she told me of all that had happened before, about my father’s death, and the story entered my heart; and I went for help to a respectable person, a doctor, one to whom a child would not be likely to go, and he kindly assisted me, and told me what I asked of him.And I wanted to be revenged on the slayers of my father, and in imagination a day was appointed for the war, and I went; and the first night I feared nothing and felt good, and the second night, too, I feared nothing and felt good, but the third night I knew I was in the land of the Apaches, an enemy with shield and club, and I did not feel good, and it seemed to me the world was shaking, and I thought of what my mother had said, that the land of the Apaches was different from ours.And the fourth day I went on and came to the mountain of the Apaches, and I found there the broken arrows of my father’s fight; and I satdown, for it seemed to me the mountains and the earth were shaking, and shook my knees, and I thought of what my mother had said that the land of the Apaches felt entirely different.And the next day I went on and came to the water of the Apaches. And my hair lay over the water like moss. And I looked and found my skull, and I used it for a dipper, and parted the hair with it, and dipped up the water and drank it. And when I drank from the skull I felt as if I were crazy, and clutched around with my hands at things that were not there.And from there I went on to another water, and that was covered with the white war-paint of my hair, which lay like ashes on the water, and I looked around and found my skull, and drank from that water, and it smelled strong to me like the smell of human flesh and of black war-paint.And all this was caused in my imagination by the thought of my dead father, and of how the Apaches had gone along rejoicing because they had killed him.And the next place was a great rock, and I sat down under it, and it was wet with my tears; and the winds of the power of my sadness blew around the rock four times, and shook me.In the far east there is a gray cousin, the Coyote, and he knows where to find the Apaches, and he was the first I selected to help me and be my comrade, and he took my word, and joined me; and stood up and looked, and saw the Apachesfor me and told me; and I had my band ready, and my boys captured the Apaches, who had no weapons ready to injure them.And after killing them I took their property, and I seemed to get all their strength, all their power. And I came home, bringing all the things I had captured, and enriched my home, strengthening myself four times, and the fame of my deed was all over the country.And I went to the home of the doctor, taking the child I had captured, and when we were there the blue tears fell from the eyes of the child onto my boys and girls.And all of you, my relatives, should think of this, and be in favor of the war, remembering the things we have captured, and the enemies we have killed, and should make your singing all joy because of our past successes.”And after the speech was done, feeling it the speech of a child, the people were silent, but at length Toehahvs said: “I like the way of the child, because I am sure he is to be a powerful person, perhaps stronger than any of us, and I respect him, and that is why I am kind to him, and I want that we should all take a smoke, and after that you will get over your feeling of his insignificance.”And then they all smoked again, and began to talk about the war, and of the things they lacked, but the boy wanted them to get ready in four days, telling them that was plenty of time. Andso they all began to get ready for the war, making and getting ready shields, clubs, bows, arrows, shoes, and whatever was needed.And so the people departed for the war, and the very day they left, the mother of Pahtahnkum went and got clay to make the new dishes for the men who should kill Apaches, for she foreknew that many would be killed, and so she sang at her work. And a few of the people were left at home, and one of these was an old man, and he passed near where the mother (whose name wasKoel-hah-ah) was making her pottery, and heard her singing her song, and he said to the people: “It is very strange that this woman whousedto cry all the time is singing now her boy has gone to the war. Perhaps she is like some wives, who when their time of mourning is over are looking out for another man.”And the war-party went by near whereTawtsitka(Sacaton) now is, around the mountainChirt-kih, and west of theSah-kote-kih, (Superstition) mountains, and there they found tracks of the Apaches, and paused, and the boy, Pahtahnkum, told them to wait there while he went forward and found where the Apaches were.And Toehahvs said: “I will go with you, so we can help each other and be company, and you will feel that you have some strength, and I will feel the same.”So Pahtahnkum and Toehahvs went out on their scout, and went up anarroyo, or washoutvalley, In the mountains, and in making a turn came suddenly upon some Apache children playing in the sand, and the children saw them and ran up the valley to where the Apache houses were. And the two scouts stood and looked at each other and said: “What shall we do now! for if we go back the people will blame us for letting the Apaches see us first.”And Pahtahnkum said: “You go back and step in my tracks, and I will turn into a crow and fly up on this rock.” And this was done, and when the Apaches came they could see only the coyote tracks, and they said: “There are no human tracks here. It must have been a coyote the children saw,” and they went back home. And then Pahtahnkum flew to where Toehahvs was, and came down and took his human shape again.And the band had been anxious about them, because they were gone so long, and had followed their tracks,and now came near, and when Pahtahnkum saw them, instead of going back to them, he and Toehahvs turned and ran toward the Apaches, and all the band rushed after them, and they took the Apache village by surprise, and conquered and killed all the men, and then killed all the women, and scalped them all.And because Pahtahnkum had been so brave, and had killed many, the people brought all the scalps to him, and all the baskets, and bows and arrows, and other things they had taken, and laid them around him; and then they all stood aroundhim in circles, the oldest in the middle nexttothe boy, and the others, in the order of their age, in circles outside.1And then Pahtahnkum began to yell, he was so rejoiced, and he threw the scalps of the Apaches up into the air, and then, after them, the other things, the bows and arrows, and all things captured, because he wanted to make a cloud; for when an Apache is killed it will rain.And while this was happening, his mother was rejoicing at home, knowing all that was happeningtoher boy.So the people took everything the Apaches had, and a good many children as captives, and they returned by the same road, and before they got home they sent a messenger ahead.And when they got home they presented all the property taken, and all the weapons and all the captives to the mother of Pahtahnkum.Now when the neighbors of those Apaches heard of this they formed a big war-party, and followed Pahtahnkum’s trail, but when they came to the place calledTaht-a-mumee-lay-kotethey stopped, because they did not know where to find water, and so they turned back, tho from there they could see the mountains where Pahtahnkum lived.And after Pahtahnkum had gone thru the prescribed purifications, and the war-dances andrejoicing proper to the occasion, he again formed a war-party, and again took the trail after the Apaches, only this time he went to the other end of the Superstition Mts. And there they saw the lights at night on a peak, where the Apaches lived, and went up there and killed them, except the children, whom they took for captives.And then they went down into an open place in the desert, and there placing Pahtahnkum and Toehahvs in the center, they again formed the circles, with the older ones nearest the middle, and again brought all their trophies to Pahtahnkum and Toehahvs, who threw them up with rejoicing, as before.And again the Apaches formed a war-party, and pursued them; and again they, when they came to the low mountains south west of where Tawtsitka now is, were frightened, as they looked over the desert, and said: “This country is unknown to us, and we do not want to die of thirst,” and again they abandoned the pursuit, and returned home. And because the place where they made fires was found, these mountains are calledAw-up Chert-tawto this day.And again everything was given to Koelhahah, as before.And once more, after the purification, Pahtahnkum formed a war-party; and this time they went to the east, and there again found Apaches at the place calledOy-yee-duck, or The Field, because there the Apaches had cultivated fields,and here they fought the Apaches, and defeated them; but they had hard work to kill one Apache, who was very brave, and who kept his wife before him and his child behind him, and as the Papagoes did not want to kill these they could not get at the man. But finally Pahtahnkum killed a man near him, and some one else killed the woman, and then Pahtahnkum killed this man and took the little boy captive.And again they went out to an open place, and formed the circles, and rejoiced as before.And a party of Apaches pursued them again and again were discouraged, and turned back at the red bluff to the eastward, where they dug a well, which place is still calledTaw-toe-sum Vah-vee-uh, or the Apache’s Well.And again, in due time, a war-party was formed, and this time it went far east, and there was found a single hunter of the Apaches, and this man they killed and cut up and mutilated as had been done with Pahtahnkum’s father, putting his flesh out as if to jerk it. And they went south-east from there and again found a single hunter; and him they scalped and placed his scalp like a hat on a giant-cactus, for which reason the place is still calledWaw-num, which means a hat.And Pahtahnkum walked behind, for he was very sad, thinking of his father.And then Pahtahnkum returned home, having revenged his father, and this was the last of his wars.And once more the Apaches followed him, but stopped at a place near the Superstition Mts. where, as there had been rain and the ground was wet, they stopped to clean a field,See-qua-usk, or the Clearing, but they gave it up and returned, not even planting the crop.And his mother made a largeolla, and a small flat piece of pottery, like the platestortillasare baked on. And she put all the Apache hair in the olla, and placed the flat plate on top to cover it withgreasewood gumto seal it up tight. And then she went and found a cave, and by her power called a wind and a cloud that circled it round.And then she returned to her people, and, placing the olla on her head, led them to the cave, and said. “I will leave this olla here, and then when I have need of wind, or of rain, I can form them by throwing these up, and so I shall be independent.”And after this Pahtahnkum was taken ill, and the people said it was because he had not properly purified himself.And he went to the tall mountain east of Tucson, and from there to other mountains, seeking the cool air, but he got no better, and at last he came to the Maricopa Mts., and died there, and his grave is there yet.And his mother died at her home.The Song of Koelhahah about her SonMy poor child, there will be great things happen you!And there will be great news all over the world because of my boy.The news will go in all directions.Notes on the Story of PahtahnkumIn this, in the smoking at the war-council, appears a curious superstition concerning the effect of a man’s smoking upon his unborn child.Another superstition appears in the idea that the killing of an Apache and throwing up of hisaccoutrementsor scalp would cause rain.I have a boy’s bow and arrows just like those described in this story, bought of a Pima child.War arrows were a yard long, with three feathers instead of two, and tipped with flint or, later, with iron. But even a wooden arrow would kill a deer.Bows were made from Osage orange, cat-claw, oro-a-pot; or, better still, from a tree calledgaw-hee. Arrows from arrow-weeds. The Apache arrows were made of cane.The Pimas were formerly famous for archery, and the shooting of bird on the wing, and of jack rabbits at full run while the archer was pursuing on horseback, were favorite feats.The Apache well: I am told the old Arizona Indian wells were not walled up, and the sides were at such a slant that the women could walk down to the water and back with their ollas on their heads.Wells are now obtained without great difficulty, but the water is salty and often alkaline and none too cool.1The reason why the older people went inside the circle was to protect the younger ones from theimpurityof anything Apache, and they went inside as more hardened to this.

The Story of Pahtahnkum

And when they came to their journey’s end the wife of Kaw-koin-puh had a baby, which grew up to be a fine boy, but the mother cried all the time, where-ever she went, on account of her husband’s death.And the people, after they had settled down, used to go rabbit-hunting, and the children too, and this boy,Paht-ahn-kum, used to watch them wistfully, and his mother said: “I know what you are thinking of, but there is nothing for you to kill rabbits with. But I will send you to your uncle, my brother, whom I am expecting will make a bow and arrows for you.”And the next morning, early, the boy went to his uncle, who said: “Why do you come so early? It is an unusual thing for you to come to see me so early instead of playing with boys and girls of your own age.”And the boy replied: “My mother said she was expecting you to make me a bow and arrows.”And his uncle said: “That is an easy thing to do. Let us go out and get one.” And they went out and found ano-a-pot, or cat-claw tree, and cut a piece of its wood to make a bow, and they made a fire and roasted the stick over this, turning it, and they made a string from its bark to try it with; and then they found arrow-weeds, and madearrows, four of them, roasting these, too, and strengthening them; and then they went home and made a good string for the bow from sinew.And then the boy went home and showed his mother his bow and arrows.And the next morning the children went hunting and little Pahtahnkum went with them to the place of meeting.And they found a quotaveech’s nest near them, with young ones in it, and one of the men shot into it and killed one of the young ones, and then the children ran up to join in the killing. And when Pahtahnkum came up, one of the men threw him one of the young birds, and said: “Here, take it, even if your mother does not wish to marry me.”And the little boy ran home and gave his game to his mother, and when she saw it she turned her back on it and cried. And he wondered why she cried when he had brought her game and was wishing she would cook it for his dinner.And his mother said: “I never thought my relatives would treat you this way. There is an animal, thecaw-sawn, the wood rat, and a bird, thekah-kai-cheu, the quail, and these are good to eat, and these are what they ought to give you, and when they give you those, bring them home and I will cook them for you.” She said, further; “This bird is not fit to eat; and I was thinking, while I was crying, that if your father were living now you would have plenty of game,and he would make you a fine bow, and teach you to be as good a hunter as there is. And I will tell you now how your father died. We did not use to live here. But beyond this mountain there is a river, and beyond that another river still, and that is where we lived and where your father was killed by the people called Apaches, and that is why we are here, and why we are so poor now.I am only telling you this so you may know how you came to be fatherless, for I know very well you can never pay it back, for the Apaches are very fierce, and very brave, and those who go to their country have to be very careful; for even at night the Apaches may be near them, and even the sunshine in their country feelsdifferentfrom what it does here.”And the little boy, that night, went to his uncle, who asked: “Why do you come to me in the night?”And the little boy said: “I come to you because today I was hunting with the bow and arrows you made me, and someone gave me a little bird, and I was bashful, and brought it right home for my mother to cook for me, and she cried, and then told me about my father and how he died. And I do not see why you kept this a secret from me. And I wish you would tell me what these Apaches look like, that they are so fierce and brave.”And his uncle said: “That is so. I have nottold you of these things because you are just a baby yet, and I did not intend to tell you until you were a man, but now I know you have sense enuf to wish to learn. There is nothing so very different or dangerous about these Apaches; only their bows, and their arrows of cane are dangerous.”And the little boy went on to another doctor, who said: “Why do you come to me?Areyou lost? If so, we will take you home.” But the little boy said to him: “No, I am not lost, but I want you to tell me one thing—why the Apaches are so dangerous—are they like thehar-sen, the giant cactus, with so many thorns?” And the doctor answered: “No, they are men like we are, and have thoughts as we have, and eat as we do, and there is only one thing that makes them dangerous and that is their bows and their arrows of cane.”So the little boy went to the next doctor, and this doctor also asked him if he were lost, and he said: “No, but I want you to tell me just one thing—why the Apaches are so dangerous. Are they like themirl-hawk, the cane-cactus, with so many branches all covered with thorns?” And the doctor replied: “No, they are human beings just as we are, and think just as we do, and eat as we do, and the only things that make them dangerous are their bows and their arrows of cane.” And the little boy said: “I am satisfied.”But he went yet to another doctor and askedhim also why the Apaches were so dangerous, were they like thehah-nem, thechollacactus?Butthe doctor said no, and gave the same answer as the others had done, and the little boy said: “I am satisfied, then,” and went back to his uncle again and began to question him aboutwhatpeople did when they got ready for war, and what they did to purify themselves afterward, and his uncle said: “It is now late at night, and I want you to go home, and tomorrow come to me, and I will tell you about these things.”So the little boy went home, but very early in the morning, before sunrise, he was again at his uncle’s house, and came in to him before he was yet up. And his uncle said: “I will now tell you, but we must go outside and not talk in here before other people.”And he took the little boy outside,and they stood there facing the east, waiting for the sun to rise, with the little boy on the right of his uncle. And when the sun began to rise the doctor stretched out his left hand and caught a sunbeam, and closed his hand on it, but when he opened his hand there was nothing there; and then he used his right hand and caught a sunbeam but when he opened his hand there was nothing there; and he tried again with his left hand, and there was nothing, but when he tried the second time with his right hand, when he opened it, there was a lock of Apache’s hair in his hand.And he took this and put it in the little boy’s breast, and rubbed it in there till it all disappeared, having entered into the little boy’s body.And then he told the little boy to get him a small piece of oapot or cat-claw tree, but no, he said, I will go myself; and he went and got a little piece of the oapot, and tied a strip of cloth around the boy’s head, and stuck the little piece of wood in it, and then told him to go home to his mother and tell her to give him a new dish to eat from.And this stick which the doctor had put into the boy’s hair represented thekuess-koteor scratching stick which the Pimas and Papagoes used after killing Apaches, during the purification time; and the doctor had made it from cat-claw wood because the cat-claw catches everybody that comes near, and he wanted the boy to have great power to capture his enemies.And his uncle told the boy to stay at home in the day time, lying still and not going anywhere, but at night to come to him again. “And before you come again,” he said, “I will make you something and have it ready for you.”And the little boy kept still all that day, but at night he went to his uncle again, and his uncle had four pipes ready for him, made from pieces of cane, and he said, “Now tonight when the people gather here (for it was the custom for many people to come to the doctor’s house in the evening) they will talk and have a good time, butafter they are thru I will roll a coal from the fire toward you, and then you light one of the pipes and smoke four whiffs, and after that slide thewatch-kee, the pipe, along the ground toward me, as is the custom, and I will smoke it four times and pass it to my next neighbor, and he will do the same, and so the pipe will go all around and come back to you. And even when it is out, when it comes back to you, you are to take it and stick the end that was lighted in the ground.So that evening the people all assembled as usual, and told all the news of the day, and about the hunting as was their custom. And when they were thru, and had quieted down, the uncle moved to the fire and rolled a coal toward Pahtahnkum, who took it and lit one of the pipes, and smoked it four times, and then slid it slowly (the pipe must be slid slowly because if it were slid rapidly the enemy would be too quick and escape, but if it is done slowly the enemy will be slow and can be captured) along the ground to his uncle. And his uncle took the watchkee, the pipe-tube, and smoked it also four whiffs, and passed it on, but saying: “Of course you are all aware that if any man among you has a wife expecting to have a baby soon, he should not smoke it, but pass it on without smoking to his neighbor, for if you smoke in such case the child will not be likely to live very long.”And so the pipe passed around, and the boy, when the pipe came to him again, buried it ashe had been told, and then he began to make this speech:—“I am nothing but a child, and I go around where the people are cooking and when they give me something to eat I generally suffer because it is so hot. And there was a hunt, and you gave me nothing but a little quotaveech, and stuck it under my belt as if it were something good to eat: and when I took it home to my mother, and dropped it down by her, she turned her back upon it and began to cry. And when she had done crying she told me of all that had happened before, about my father’s death, and the story entered my heart; and I went for help to a respectable person, a doctor, one to whom a child would not be likely to go, and he kindly assisted me, and told me what I asked of him.And I wanted to be revenged on the slayers of my father, and in imagination a day was appointed for the war, and I went; and the first night I feared nothing and felt good, and the second night, too, I feared nothing and felt good, but the third night I knew I was in the land of the Apaches, an enemy with shield and club, and I did not feel good, and it seemed to me the world was shaking, and I thought of what my mother had said, that the land of the Apaches was different from ours.And the fourth day I went on and came to the mountain of the Apaches, and I found there the broken arrows of my father’s fight; and I satdown, for it seemed to me the mountains and the earth were shaking, and shook my knees, and I thought of what my mother had said that the land of the Apaches felt entirely different.And the next day I went on and came to the water of the Apaches. And my hair lay over the water like moss. And I looked and found my skull, and I used it for a dipper, and parted the hair with it, and dipped up the water and drank it. And when I drank from the skull I felt as if I were crazy, and clutched around with my hands at things that were not there.And from there I went on to another water, and that was covered with the white war-paint of my hair, which lay like ashes on the water, and I looked around and found my skull, and drank from that water, and it smelled strong to me like the smell of human flesh and of black war-paint.And all this was caused in my imagination by the thought of my dead father, and of how the Apaches had gone along rejoicing because they had killed him.And the next place was a great rock, and I sat down under it, and it was wet with my tears; and the winds of the power of my sadness blew around the rock four times, and shook me.In the far east there is a gray cousin, the Coyote, and he knows where to find the Apaches, and he was the first I selected to help me and be my comrade, and he took my word, and joined me; and stood up and looked, and saw the Apachesfor me and told me; and I had my band ready, and my boys captured the Apaches, who had no weapons ready to injure them.And after killing them I took their property, and I seemed to get all their strength, all their power. And I came home, bringing all the things I had captured, and enriched my home, strengthening myself four times, and the fame of my deed was all over the country.And I went to the home of the doctor, taking the child I had captured, and when we were there the blue tears fell from the eyes of the child onto my boys and girls.And all of you, my relatives, should think of this, and be in favor of the war, remembering the things we have captured, and the enemies we have killed, and should make your singing all joy because of our past successes.”And after the speech was done, feeling it the speech of a child, the people were silent, but at length Toehahvs said: “I like the way of the child, because I am sure he is to be a powerful person, perhaps stronger than any of us, and I respect him, and that is why I am kind to him, and I want that we should all take a smoke, and after that you will get over your feeling of his insignificance.”And then they all smoked again, and began to talk about the war, and of the things they lacked, but the boy wanted them to get ready in four days, telling them that was plenty of time. Andso they all began to get ready for the war, making and getting ready shields, clubs, bows, arrows, shoes, and whatever was needed.And so the people departed for the war, and the very day they left, the mother of Pahtahnkum went and got clay to make the new dishes for the men who should kill Apaches, for she foreknew that many would be killed, and so she sang at her work. And a few of the people were left at home, and one of these was an old man, and he passed near where the mother (whose name wasKoel-hah-ah) was making her pottery, and heard her singing her song, and he said to the people: “It is very strange that this woman whousedto cry all the time is singing now her boy has gone to the war. Perhaps she is like some wives, who when their time of mourning is over are looking out for another man.”And the war-party went by near whereTawtsitka(Sacaton) now is, around the mountainChirt-kih, and west of theSah-kote-kih, (Superstition) mountains, and there they found tracks of the Apaches, and paused, and the boy, Pahtahnkum, told them to wait there while he went forward and found where the Apaches were.And Toehahvs said: “I will go with you, so we can help each other and be company, and you will feel that you have some strength, and I will feel the same.”So Pahtahnkum and Toehahvs went out on their scout, and went up anarroyo, or washoutvalley, In the mountains, and in making a turn came suddenly upon some Apache children playing in the sand, and the children saw them and ran up the valley to where the Apache houses were. And the two scouts stood and looked at each other and said: “What shall we do now! for if we go back the people will blame us for letting the Apaches see us first.”And Pahtahnkum said: “You go back and step in my tracks, and I will turn into a crow and fly up on this rock.” And this was done, and when the Apaches came they could see only the coyote tracks, and they said: “There are no human tracks here. It must have been a coyote the children saw,” and they went back home. And then Pahtahnkum flew to where Toehahvs was, and came down and took his human shape again.And the band had been anxious about them, because they were gone so long, and had followed their tracks,and now came near, and when Pahtahnkum saw them, instead of going back to them, he and Toehahvs turned and ran toward the Apaches, and all the band rushed after them, and they took the Apache village by surprise, and conquered and killed all the men, and then killed all the women, and scalped them all.And because Pahtahnkum had been so brave, and had killed many, the people brought all the scalps to him, and all the baskets, and bows and arrows, and other things they had taken, and laid them around him; and then they all stood aroundhim in circles, the oldest in the middle nexttothe boy, and the others, in the order of their age, in circles outside.1And then Pahtahnkum began to yell, he was so rejoiced, and he threw the scalps of the Apaches up into the air, and then, after them, the other things, the bows and arrows, and all things captured, because he wanted to make a cloud; for when an Apache is killed it will rain.And while this was happening, his mother was rejoicing at home, knowing all that was happeningtoher boy.So the people took everything the Apaches had, and a good many children as captives, and they returned by the same road, and before they got home they sent a messenger ahead.And when they got home they presented all the property taken, and all the weapons and all the captives to the mother of Pahtahnkum.Now when the neighbors of those Apaches heard of this they formed a big war-party, and followed Pahtahnkum’s trail, but when they came to the place calledTaht-a-mumee-lay-kotethey stopped, because they did not know where to find water, and so they turned back, tho from there they could see the mountains where Pahtahnkum lived.And after Pahtahnkum had gone thru the prescribed purifications, and the war-dances andrejoicing proper to the occasion, he again formed a war-party, and again took the trail after the Apaches, only this time he went to the other end of the Superstition Mts. And there they saw the lights at night on a peak, where the Apaches lived, and went up there and killed them, except the children, whom they took for captives.And then they went down into an open place in the desert, and there placing Pahtahnkum and Toehahvs in the center, they again formed the circles, with the older ones nearest the middle, and again brought all their trophies to Pahtahnkum and Toehahvs, who threw them up with rejoicing, as before.And again the Apaches formed a war-party, and pursued them; and again they, when they came to the low mountains south west of where Tawtsitka now is, were frightened, as they looked over the desert, and said: “This country is unknown to us, and we do not want to die of thirst,” and again they abandoned the pursuit, and returned home. And because the place where they made fires was found, these mountains are calledAw-up Chert-tawto this day.And again everything was given to Koelhahah, as before.And once more, after the purification, Pahtahnkum formed a war-party; and this time they went to the east, and there again found Apaches at the place calledOy-yee-duck, or The Field, because there the Apaches had cultivated fields,and here they fought the Apaches, and defeated them; but they had hard work to kill one Apache, who was very brave, and who kept his wife before him and his child behind him, and as the Papagoes did not want to kill these they could not get at the man. But finally Pahtahnkum killed a man near him, and some one else killed the woman, and then Pahtahnkum killed this man and took the little boy captive.And again they went out to an open place, and formed the circles, and rejoiced as before.And a party of Apaches pursued them again and again were discouraged, and turned back at the red bluff to the eastward, where they dug a well, which place is still calledTaw-toe-sum Vah-vee-uh, or the Apache’s Well.And again, in due time, a war-party was formed, and this time it went far east, and there was found a single hunter of the Apaches, and this man they killed and cut up and mutilated as had been done with Pahtahnkum’s father, putting his flesh out as if to jerk it. And they went south-east from there and again found a single hunter; and him they scalped and placed his scalp like a hat on a giant-cactus, for which reason the place is still calledWaw-num, which means a hat.And Pahtahnkum walked behind, for he was very sad, thinking of his father.And then Pahtahnkum returned home, having revenged his father, and this was the last of his wars.And once more the Apaches followed him, but stopped at a place near the Superstition Mts. where, as there had been rain and the ground was wet, they stopped to clean a field,See-qua-usk, or the Clearing, but they gave it up and returned, not even planting the crop.And his mother made a largeolla, and a small flat piece of pottery, like the platestortillasare baked on. And she put all the Apache hair in the olla, and placed the flat plate on top to cover it withgreasewood gumto seal it up tight. And then she went and found a cave, and by her power called a wind and a cloud that circled it round.And then she returned to her people, and, placing the olla on her head, led them to the cave, and said. “I will leave this olla here, and then when I have need of wind, or of rain, I can form them by throwing these up, and so I shall be independent.”And after this Pahtahnkum was taken ill, and the people said it was because he had not properly purified himself.And he went to the tall mountain east of Tucson, and from there to other mountains, seeking the cool air, but he got no better, and at last he came to the Maricopa Mts., and died there, and his grave is there yet.And his mother died at her home.The Song of Koelhahah about her SonMy poor child, there will be great things happen you!And there will be great news all over the world because of my boy.The news will go in all directions.Notes on the Story of PahtahnkumIn this, in the smoking at the war-council, appears a curious superstition concerning the effect of a man’s smoking upon his unborn child.Another superstition appears in the idea that the killing of an Apache and throwing up of hisaccoutrementsor scalp would cause rain.I have a boy’s bow and arrows just like those described in this story, bought of a Pima child.War arrows were a yard long, with three feathers instead of two, and tipped with flint or, later, with iron. But even a wooden arrow would kill a deer.Bows were made from Osage orange, cat-claw, oro-a-pot; or, better still, from a tree calledgaw-hee. Arrows from arrow-weeds. The Apache arrows were made of cane.The Pimas were formerly famous for archery, and the shooting of bird on the wing, and of jack rabbits at full run while the archer was pursuing on horseback, were favorite feats.The Apache well: I am told the old Arizona Indian wells were not walled up, and the sides were at such a slant that the women could walk down to the water and back with their ollas on their heads.Wells are now obtained without great difficulty, but the water is salty and often alkaline and none too cool.

And when they came to their journey’s end the wife of Kaw-koin-puh had a baby, which grew up to be a fine boy, but the mother cried all the time, where-ever she went, on account of her husband’s death.

And the people, after they had settled down, used to go rabbit-hunting, and the children too, and this boy,Paht-ahn-kum, used to watch them wistfully, and his mother said: “I know what you are thinking of, but there is nothing for you to kill rabbits with. But I will send you to your uncle, my brother, whom I am expecting will make a bow and arrows for you.”

And the next morning, early, the boy went to his uncle, who said: “Why do you come so early? It is an unusual thing for you to come to see me so early instead of playing with boys and girls of your own age.”

And the boy replied: “My mother said she was expecting you to make me a bow and arrows.”

And his uncle said: “That is an easy thing to do. Let us go out and get one.” And they went out and found ano-a-pot, or cat-claw tree, and cut a piece of its wood to make a bow, and they made a fire and roasted the stick over this, turning it, and they made a string from its bark to try it with; and then they found arrow-weeds, and madearrows, four of them, roasting these, too, and strengthening them; and then they went home and made a good string for the bow from sinew.

And then the boy went home and showed his mother his bow and arrows.

And the next morning the children went hunting and little Pahtahnkum went with them to the place of meeting.

And they found a quotaveech’s nest near them, with young ones in it, and one of the men shot into it and killed one of the young ones, and then the children ran up to join in the killing. And when Pahtahnkum came up, one of the men threw him one of the young birds, and said: “Here, take it, even if your mother does not wish to marry me.”

And the little boy ran home and gave his game to his mother, and when she saw it she turned her back on it and cried. And he wondered why she cried when he had brought her game and was wishing she would cook it for his dinner.

And his mother said: “I never thought my relatives would treat you this way. There is an animal, thecaw-sawn, the wood rat, and a bird, thekah-kai-cheu, the quail, and these are good to eat, and these are what they ought to give you, and when they give you those, bring them home and I will cook them for you.” She said, further; “This bird is not fit to eat; and I was thinking, while I was crying, that if your father were living now you would have plenty of game,and he would make you a fine bow, and teach you to be as good a hunter as there is. And I will tell you now how your father died. We did not use to live here. But beyond this mountain there is a river, and beyond that another river still, and that is where we lived and where your father was killed by the people called Apaches, and that is why we are here, and why we are so poor now.

I am only telling you this so you may know how you came to be fatherless, for I know very well you can never pay it back, for the Apaches are very fierce, and very brave, and those who go to their country have to be very careful; for even at night the Apaches may be near them, and even the sunshine in their country feelsdifferentfrom what it does here.”

And the little boy, that night, went to his uncle, who asked: “Why do you come to me in the night?”

And the little boy said: “I come to you because today I was hunting with the bow and arrows you made me, and someone gave me a little bird, and I was bashful, and brought it right home for my mother to cook for me, and she cried, and then told me about my father and how he died. And I do not see why you kept this a secret from me. And I wish you would tell me what these Apaches look like, that they are so fierce and brave.”

And his uncle said: “That is so. I have nottold you of these things because you are just a baby yet, and I did not intend to tell you until you were a man, but now I know you have sense enuf to wish to learn. There is nothing so very different or dangerous about these Apaches; only their bows, and their arrows of cane are dangerous.”

And the little boy went on to another doctor, who said: “Why do you come to me?Areyou lost? If so, we will take you home.” But the little boy said to him: “No, I am not lost, but I want you to tell me one thing—why the Apaches are so dangerous—are they like thehar-sen, the giant cactus, with so many thorns?” And the doctor answered: “No, they are men like we are, and have thoughts as we have, and eat as we do, and there is only one thing that makes them dangerous and that is their bows and their arrows of cane.”

So the little boy went to the next doctor, and this doctor also asked him if he were lost, and he said: “No, but I want you to tell me just one thing—why the Apaches are so dangerous. Are they like themirl-hawk, the cane-cactus, with so many branches all covered with thorns?” And the doctor replied: “No, they are human beings just as we are, and think just as we do, and eat as we do, and the only things that make them dangerous are their bows and their arrows of cane.” And the little boy said: “I am satisfied.”

But he went yet to another doctor and askedhim also why the Apaches were so dangerous, were they like thehah-nem, thechollacactus?Butthe doctor said no, and gave the same answer as the others had done, and the little boy said: “I am satisfied, then,” and went back to his uncle again and began to question him aboutwhatpeople did when they got ready for war, and what they did to purify themselves afterward, and his uncle said: “It is now late at night, and I want you to go home, and tomorrow come to me, and I will tell you about these things.”

So the little boy went home, but very early in the morning, before sunrise, he was again at his uncle’s house, and came in to him before he was yet up. And his uncle said: “I will now tell you, but we must go outside and not talk in here before other people.”

And he took the little boy outside,and they stood there facing the east, waiting for the sun to rise, with the little boy on the right of his uncle. And when the sun began to rise the doctor stretched out his left hand and caught a sunbeam, and closed his hand on it, but when he opened his hand there was nothing there; and then he used his right hand and caught a sunbeam but when he opened his hand there was nothing there; and he tried again with his left hand, and there was nothing, but when he tried the second time with his right hand, when he opened it, there was a lock of Apache’s hair in his hand.

And he took this and put it in the little boy’s breast, and rubbed it in there till it all disappeared, having entered into the little boy’s body.

And then he told the little boy to get him a small piece of oapot or cat-claw tree, but no, he said, I will go myself; and he went and got a little piece of the oapot, and tied a strip of cloth around the boy’s head, and stuck the little piece of wood in it, and then told him to go home to his mother and tell her to give him a new dish to eat from.

And this stick which the doctor had put into the boy’s hair represented thekuess-koteor scratching stick which the Pimas and Papagoes used after killing Apaches, during the purification time; and the doctor had made it from cat-claw wood because the cat-claw catches everybody that comes near, and he wanted the boy to have great power to capture his enemies.

And his uncle told the boy to stay at home in the day time, lying still and not going anywhere, but at night to come to him again. “And before you come again,” he said, “I will make you something and have it ready for you.”

And the little boy kept still all that day, but at night he went to his uncle again, and his uncle had four pipes ready for him, made from pieces of cane, and he said, “Now tonight when the people gather here (for it was the custom for many people to come to the doctor’s house in the evening) they will talk and have a good time, butafter they are thru I will roll a coal from the fire toward you, and then you light one of the pipes and smoke four whiffs, and after that slide thewatch-kee, the pipe, along the ground toward me, as is the custom, and I will smoke it four times and pass it to my next neighbor, and he will do the same, and so the pipe will go all around and come back to you. And even when it is out, when it comes back to you, you are to take it and stick the end that was lighted in the ground.

So that evening the people all assembled as usual, and told all the news of the day, and about the hunting as was their custom. And when they were thru, and had quieted down, the uncle moved to the fire and rolled a coal toward Pahtahnkum, who took it and lit one of the pipes, and smoked it four times, and then slid it slowly (the pipe must be slid slowly because if it were slid rapidly the enemy would be too quick and escape, but if it is done slowly the enemy will be slow and can be captured) along the ground to his uncle. And his uncle took the watchkee, the pipe-tube, and smoked it also four whiffs, and passed it on, but saying: “Of course you are all aware that if any man among you has a wife expecting to have a baby soon, he should not smoke it, but pass it on without smoking to his neighbor, for if you smoke in such case the child will not be likely to live very long.”

And so the pipe passed around, and the boy, when the pipe came to him again, buried it ashe had been told, and then he began to make this speech:—

“I am nothing but a child, and I go around where the people are cooking and when they give me something to eat I generally suffer because it is so hot. And there was a hunt, and you gave me nothing but a little quotaveech, and stuck it under my belt as if it were something good to eat: and when I took it home to my mother, and dropped it down by her, she turned her back upon it and began to cry. And when she had done crying she told me of all that had happened before, about my father’s death, and the story entered my heart; and I went for help to a respectable person, a doctor, one to whom a child would not be likely to go, and he kindly assisted me, and told me what I asked of him.

And I wanted to be revenged on the slayers of my father, and in imagination a day was appointed for the war, and I went; and the first night I feared nothing and felt good, and the second night, too, I feared nothing and felt good, but the third night I knew I was in the land of the Apaches, an enemy with shield and club, and I did not feel good, and it seemed to me the world was shaking, and I thought of what my mother had said, that the land of the Apaches was different from ours.

And the fourth day I went on and came to the mountain of the Apaches, and I found there the broken arrows of my father’s fight; and I satdown, for it seemed to me the mountains and the earth were shaking, and shook my knees, and I thought of what my mother had said that the land of the Apaches felt entirely different.

And the next day I went on and came to the water of the Apaches. And my hair lay over the water like moss. And I looked and found my skull, and I used it for a dipper, and parted the hair with it, and dipped up the water and drank it. And when I drank from the skull I felt as if I were crazy, and clutched around with my hands at things that were not there.

And from there I went on to another water, and that was covered with the white war-paint of my hair, which lay like ashes on the water, and I looked around and found my skull, and drank from that water, and it smelled strong to me like the smell of human flesh and of black war-paint.

And all this was caused in my imagination by the thought of my dead father, and of how the Apaches had gone along rejoicing because they had killed him.

And the next place was a great rock, and I sat down under it, and it was wet with my tears; and the winds of the power of my sadness blew around the rock four times, and shook me.

In the far east there is a gray cousin, the Coyote, and he knows where to find the Apaches, and he was the first I selected to help me and be my comrade, and he took my word, and joined me; and stood up and looked, and saw the Apachesfor me and told me; and I had my band ready, and my boys captured the Apaches, who had no weapons ready to injure them.

And after killing them I took their property, and I seemed to get all their strength, all their power. And I came home, bringing all the things I had captured, and enriched my home, strengthening myself four times, and the fame of my deed was all over the country.

And I went to the home of the doctor, taking the child I had captured, and when we were there the blue tears fell from the eyes of the child onto my boys and girls.

And all of you, my relatives, should think of this, and be in favor of the war, remembering the things we have captured, and the enemies we have killed, and should make your singing all joy because of our past successes.”

And after the speech was done, feeling it the speech of a child, the people were silent, but at length Toehahvs said: “I like the way of the child, because I am sure he is to be a powerful person, perhaps stronger than any of us, and I respect him, and that is why I am kind to him, and I want that we should all take a smoke, and after that you will get over your feeling of his insignificance.”

And then they all smoked again, and began to talk about the war, and of the things they lacked, but the boy wanted them to get ready in four days, telling them that was plenty of time. Andso they all began to get ready for the war, making and getting ready shields, clubs, bows, arrows, shoes, and whatever was needed.

And so the people departed for the war, and the very day they left, the mother of Pahtahnkum went and got clay to make the new dishes for the men who should kill Apaches, for she foreknew that many would be killed, and so she sang at her work. And a few of the people were left at home, and one of these was an old man, and he passed near where the mother (whose name wasKoel-hah-ah) was making her pottery, and heard her singing her song, and he said to the people: “It is very strange that this woman whousedto cry all the time is singing now her boy has gone to the war. Perhaps she is like some wives, who when their time of mourning is over are looking out for another man.”

And the war-party went by near whereTawtsitka(Sacaton) now is, around the mountainChirt-kih, and west of theSah-kote-kih, (Superstition) mountains, and there they found tracks of the Apaches, and paused, and the boy, Pahtahnkum, told them to wait there while he went forward and found where the Apaches were.

And Toehahvs said: “I will go with you, so we can help each other and be company, and you will feel that you have some strength, and I will feel the same.”

So Pahtahnkum and Toehahvs went out on their scout, and went up anarroyo, or washoutvalley, In the mountains, and in making a turn came suddenly upon some Apache children playing in the sand, and the children saw them and ran up the valley to where the Apache houses were. And the two scouts stood and looked at each other and said: “What shall we do now! for if we go back the people will blame us for letting the Apaches see us first.”

And Pahtahnkum said: “You go back and step in my tracks, and I will turn into a crow and fly up on this rock.” And this was done, and when the Apaches came they could see only the coyote tracks, and they said: “There are no human tracks here. It must have been a coyote the children saw,” and they went back home. And then Pahtahnkum flew to where Toehahvs was, and came down and took his human shape again.

And the band had been anxious about them, because they were gone so long, and had followed their tracks,and now came near, and when Pahtahnkum saw them, instead of going back to them, he and Toehahvs turned and ran toward the Apaches, and all the band rushed after them, and they took the Apache village by surprise, and conquered and killed all the men, and then killed all the women, and scalped them all.

And because Pahtahnkum had been so brave, and had killed many, the people brought all the scalps to him, and all the baskets, and bows and arrows, and other things they had taken, and laid them around him; and then they all stood aroundhim in circles, the oldest in the middle nexttothe boy, and the others, in the order of their age, in circles outside.1And then Pahtahnkum began to yell, he was so rejoiced, and he threw the scalps of the Apaches up into the air, and then, after them, the other things, the bows and arrows, and all things captured, because he wanted to make a cloud; for when an Apache is killed it will rain.

And while this was happening, his mother was rejoicing at home, knowing all that was happeningtoher boy.

So the people took everything the Apaches had, and a good many children as captives, and they returned by the same road, and before they got home they sent a messenger ahead.

And when they got home they presented all the property taken, and all the weapons and all the captives to the mother of Pahtahnkum.

Now when the neighbors of those Apaches heard of this they formed a big war-party, and followed Pahtahnkum’s trail, but when they came to the place calledTaht-a-mumee-lay-kotethey stopped, because they did not know where to find water, and so they turned back, tho from there they could see the mountains where Pahtahnkum lived.

And after Pahtahnkum had gone thru the prescribed purifications, and the war-dances andrejoicing proper to the occasion, he again formed a war-party, and again took the trail after the Apaches, only this time he went to the other end of the Superstition Mts. And there they saw the lights at night on a peak, where the Apaches lived, and went up there and killed them, except the children, whom they took for captives.

And then they went down into an open place in the desert, and there placing Pahtahnkum and Toehahvs in the center, they again formed the circles, with the older ones nearest the middle, and again brought all their trophies to Pahtahnkum and Toehahvs, who threw them up with rejoicing, as before.

And again the Apaches formed a war-party, and pursued them; and again they, when they came to the low mountains south west of where Tawtsitka now is, were frightened, as they looked over the desert, and said: “This country is unknown to us, and we do not want to die of thirst,” and again they abandoned the pursuit, and returned home. And because the place where they made fires was found, these mountains are calledAw-up Chert-tawto this day.

And again everything was given to Koelhahah, as before.

And once more, after the purification, Pahtahnkum formed a war-party; and this time they went to the east, and there again found Apaches at the place calledOy-yee-duck, or The Field, because there the Apaches had cultivated fields,and here they fought the Apaches, and defeated them; but they had hard work to kill one Apache, who was very brave, and who kept his wife before him and his child behind him, and as the Papagoes did not want to kill these they could not get at the man. But finally Pahtahnkum killed a man near him, and some one else killed the woman, and then Pahtahnkum killed this man and took the little boy captive.

And again they went out to an open place, and formed the circles, and rejoiced as before.

And a party of Apaches pursued them again and again were discouraged, and turned back at the red bluff to the eastward, where they dug a well, which place is still calledTaw-toe-sum Vah-vee-uh, or the Apache’s Well.

And again, in due time, a war-party was formed, and this time it went far east, and there was found a single hunter of the Apaches, and this man they killed and cut up and mutilated as had been done with Pahtahnkum’s father, putting his flesh out as if to jerk it. And they went south-east from there and again found a single hunter; and him they scalped and placed his scalp like a hat on a giant-cactus, for which reason the place is still calledWaw-num, which means a hat.

And Pahtahnkum walked behind, for he was very sad, thinking of his father.

And then Pahtahnkum returned home, having revenged his father, and this was the last of his wars.

And once more the Apaches followed him, but stopped at a place near the Superstition Mts. where, as there had been rain and the ground was wet, they stopped to clean a field,See-qua-usk, or the Clearing, but they gave it up and returned, not even planting the crop.

And his mother made a largeolla, and a small flat piece of pottery, like the platestortillasare baked on. And she put all the Apache hair in the olla, and placed the flat plate on top to cover it withgreasewood gumto seal it up tight. And then she went and found a cave, and by her power called a wind and a cloud that circled it round.

And then she returned to her people, and, placing the olla on her head, led them to the cave, and said. “I will leave this olla here, and then when I have need of wind, or of rain, I can form them by throwing these up, and so I shall be independent.”

And after this Pahtahnkum was taken ill, and the people said it was because he had not properly purified himself.

And he went to the tall mountain east of Tucson, and from there to other mountains, seeking the cool air, but he got no better, and at last he came to the Maricopa Mts., and died there, and his grave is there yet.

And his mother died at her home.

The Song of Koelhahah about her SonMy poor child, there will be great things happen you!And there will be great news all over the world because of my boy.The news will go in all directions.

The Song of Koelhahah about her SonMy poor child, there will be great things happen you!And there will be great news all over the world because of my boy.The news will go in all directions.

My poor child, there will be great things happen you!And there will be great news all over the world because of my boy.The news will go in all directions.

My poor child, there will be great things happen you!

And there will be great news all over the world because of my boy.

The news will go in all directions.

Notes on the Story of PahtahnkumIn this, in the smoking at the war-council, appears a curious superstition concerning the effect of a man’s smoking upon his unborn child.Another superstition appears in the idea that the killing of an Apache and throwing up of hisaccoutrementsor scalp would cause rain.I have a boy’s bow and arrows just like those described in this story, bought of a Pima child.War arrows were a yard long, with three feathers instead of two, and tipped with flint or, later, with iron. But even a wooden arrow would kill a deer.Bows were made from Osage orange, cat-claw, oro-a-pot; or, better still, from a tree calledgaw-hee. Arrows from arrow-weeds. The Apache arrows were made of cane.The Pimas were formerly famous for archery, and the shooting of bird on the wing, and of jack rabbits at full run while the archer was pursuing on horseback, were favorite feats.The Apache well: I am told the old Arizona Indian wells were not walled up, and the sides were at such a slant that the women could walk down to the water and back with their ollas on their heads.Wells are now obtained without great difficulty, but the water is salty and often alkaline and none too cool.

Notes on the Story of Pahtahnkum

In this, in the smoking at the war-council, appears a curious superstition concerning the effect of a man’s smoking upon his unborn child.Another superstition appears in the idea that the killing of an Apache and throwing up of hisaccoutrementsor scalp would cause rain.I have a boy’s bow and arrows just like those described in this story, bought of a Pima child.War arrows were a yard long, with three feathers instead of two, and tipped with flint or, later, with iron. But even a wooden arrow would kill a deer.Bows were made from Osage orange, cat-claw, oro-a-pot; or, better still, from a tree calledgaw-hee. Arrows from arrow-weeds. The Apache arrows were made of cane.The Pimas were formerly famous for archery, and the shooting of bird on the wing, and of jack rabbits at full run while the archer was pursuing on horseback, were favorite feats.The Apache well: I am told the old Arizona Indian wells were not walled up, and the sides were at such a slant that the women could walk down to the water and back with their ollas on their heads.Wells are now obtained without great difficulty, but the water is salty and often alkaline and none too cool.

In this, in the smoking at the war-council, appears a curious superstition concerning the effect of a man’s smoking upon his unborn child.

Another superstition appears in the idea that the killing of an Apache and throwing up of hisaccoutrementsor scalp would cause rain.

I have a boy’s bow and arrows just like those described in this story, bought of a Pima child.

War arrows were a yard long, with three feathers instead of two, and tipped with flint or, later, with iron. But even a wooden arrow would kill a deer.

Bows were made from Osage orange, cat-claw, oro-a-pot; or, better still, from a tree calledgaw-hee. Arrows from arrow-weeds. The Apache arrows were made of cane.

The Pimas were formerly famous for archery, and the shooting of bird on the wing, and of jack rabbits at full run while the archer was pursuing on horseback, were favorite feats.

The Apache well: I am told the old Arizona Indian wells were not walled up, and the sides were at such a slant that the women could walk down to the water and back with their ollas on their heads.

Wells are now obtained without great difficulty, but the water is salty and often alkaline and none too cool.

1The reason why the older people went inside the circle was to protect the younger ones from theimpurityof anything Apache, and they went inside as more hardened to this.

1The reason why the older people went inside the circle was to protect the younger ones from theimpurityof anything Apache, and they went inside as more hardened to this.

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