Chapter 14

[64]The distortions of this and the two following imperfect counts are analyzed in a separate discussion following the myth.45. So Mastamho said again: "Count like this: sinye, mivanye, mimunye, mipanye, miranye, miyuš, mikaš, nyavahakum, nyavamokum, nyatšupai, nyavali, nyavalak. Can you say that? Do you like that counting?" But they were silent. There were too many words in that: more than ten.46. So Mastamho counted for them again: "Hatesa, hakiva, hakoma, tšimkapa, θapara, tinye, sekive, kum, ayave, apare.[65]Now I have counted ten. Perhaps you will like that." Again they did not speak a word.[65]This third try at a count interchanges the consonants of the stressed syllable in the normal Mohave words.47. Final count taught.—Then he said: "Well, I will make it four times: I will count once more; that will be all. Then I will teach you other things: for you do not yet know east and west and north and south: I will teach you that. Now I will count. Seto, havika, hamoka, tšimpapa, θarapa, sinta, vika, muka, paye, arrapa. Do you like that? Can you say that?" Then they all said it after him. They could count and liked it; they knew how to do it and clapped their hands and laughed.48. Fingers made on hand.—Now their hands were not yet as now: their fingers were still together. Then Mastamho tore them apart and made five fingers. "I want you to call this one isalye tšikaveta.[66]Call this one isalye itma-kanamk.[67]I want you to call this one isalye kuva'enye; this one isalye tokuv'aunye; and this one isalye kuvapare.[68]Now I have made your hands for you, too."[66]The thumb.[67]The index. Kanamk is "point."[68]Middle, fourth, and little fingers, of course.49. First direction names taught.—He said again: "Now we are here in this house: all will know and hear it. Now when I mean here," and he pointed his hand to the north, "all say: 'Amai-hayame.'" But they did not do so: they kept their hands against their bodies; they wanted another name; they did not like that word. Then he said: "And there is Amai-hakyeme; all say that!" And he pointed south. But again all sat still: they did not want to call it that. He said again: "Well, there is another: there is the way the night goes.[69]I do not know where its end is, but when we follow the darkness that is called Amai-hayime." He said that, but none of the Mohave said a word: they sat with their hands against the body. Then Mastamho said once more: "You see the dark coming. I do not know where it comes from: I did not make it. But where darkness comes from, I call that Amai-hayike." Again they sat still and did not point.[70][69]The Mohave, like the far-away Yurok, constantly speak of night coming from the east and traveling west.[70]The plan underlying the twisting of the terms of direction is less clear than for the other series of words. See discussion at end.50. Final direction names taught.—Then Mastamho said once more: "I have named all the directions but you have not answered. Well, there are other names. Listen: I call this (the north) Mathak. Can you say that?" Then all said, "Yes," and stood up, and pointed north, and said, "Mathak." He said again: "This (to the south) I call Kaveik. Can you say it?" Then all said, "Yes," and pointed and called the name and clapped their hands and laughed. He said again: "I told you that the night went in that direction. I gave it a name, but you did not say it. There is another way to call it: Inyohavek. All of you say that!" Then they all said: "Yes, we can say that. We can call it Inyohavek," and all pointed as he directed them. He said again: "Where the dark comes from, you did not call that as I told you to. There is another way to call it: Anyak." Then all said: "Anyak," and pointed east and clapped their hands and laughed. Then Mastamho said: "That is all."51. Mispronounced tribal names.—Mastamho said: "Some of you are outside, east of the house: I want you to be the Hamapaivek. Some of you are outdoors west of the house: I call you Hamivevek. You people in the house, just west of the door, I call you Hamitšanvek. You just inside the door, near these last, I call Hamiaivek. You people near the fire here, not against the wall, I call you Hamahavek." He called them by these names, but all the people did not answer. They did not say: "Yes, we will be called that." All of them said nothing.[71][71]These distorted forms consist of prefix Ham-, a suffix -vek, and the accented syllable (plus preceding unaccented vowel) of the correct Mohave name for the tribe. See discussion at end.52. Walapai and Yavapai tribes named.—Then Mastamho said again: "This time I will call you who are on the east Havalyipai."[72]Then those people called that name easily, and all those indoors said: "Now they are the Walapai." Then he said again: "Those will be the Yavapai also. I want them (the Walapai and the Yavapai) to live near each other in the mountains." Those are the ones that at first he had called Hamapaivek.[72]Or Howalya-paya.53. Chemehuevi named.—Then he said again: "Those outdoors on the west, whom at first I called Hamivevek, I now call Tšimuveve. All say that!" Then all said: "Chemehuevi."54. Yuma and Kamia named.—He said again: "Those just inside the door on the west of it I called Hamitšanvek. Now I call you Kwitš(i)ana (Yuma)." He said again: "You near them, whom at first I called Hamiaivek, I now call Kamia. You two will live near each other."55. Mohave named.—Then he said: "I have made you all to be tribes, Walapai, Yavapai, Chemehuevi, Yuma, and Kamia: you are all different. I also spoke the name Hamahavek. Now I call them Hamakhave. All will call you that, you Mohave, and will know you by that name."56. Told to stay a while.—He said: "I have told you where I want you each to go. You know the places and you know the way. I will not take you there: you can go by yourselves. But it is too dark yet: you may go in the morning." They had been ready to go, and had stood up, even though it was still night. He told them: "It is too early now. If you go during the night, you will become confused. Listen to me, and do not mix with one another: stay here." Then he drew lines with his foot for the three tribes inside the house, and told them to remain within the marks. He went outside and drew marks for the Chemehuevi, telling them: "Stay here," and the same for the Walapai and Yavapai on the west. As he said to each, "Stay here," he waved (flapped) his hands downward from his extended arms.57. Doctors will dream of this.—Mastamho said again: "Follow me, and do the same. Listen! In future some men will dream: they will be doctors. If you dream of me at night, you will be crazy. Some men will be doctors who can cure sickness by touching with their hands. They will not tell of me, but only sing about me. If you wait here, you will hear of this and know about me."58. Takes new name.—He walked about. He stood at the north end of the house. He said: "My name is Pahutšatš-yamasam-kwakirve. That is my name now. First my name was Mastamho. But I have left that, and now it is Pahutšatš-yamasam-kwakirve. Whoever dreams about me will know me by that name."F. Hawks and War: 59-6959-62. Four hawks given names and war power.—59. Now in the middle of the house four men were sitting leaning against the posts. Mastamho said to them: "You will be birds. You," he said to one, "your name is Soqwilye-akataya.[73]Stand up! I will give you another name: I call you Ampoṭ-em-kutšu-kuly-ve.[74]I want you to talk. When you speak there will be wind and rain and dust. I want you to tell about fighting: I want you to direct war."[75]This man had a blue stone[76]ornament in his nose.[73]A species of hawk.[74]"Dust-dash-through."[75]Men who dream of him will always be brave and ready to go to war. When they narrate what they have dreamed, wind and rain will follow.[76]Avi-havasutš.60. Then he called another one of the same name[77]and said to him: "I want you to make dust four times, each place behind the other. I call you Ampoṭ-em-kutšu-kunuly-ke-va.[78]I want you to rush and seize and kill and fight and take slaves."[77]Also called soqwilye-akataya, but a smaller species than the last.[78]Said also to refer to dashing through dust. The name is the same except for the "infixes" -nu- and -ke-.61. He called out the third one,[79]and gave him the name Ampoṭ-em-kutšu-var-ve.[80][79]A hawk described as blue-billed.[80]"Dust-stay-on-this-side-of."62. The fourth[81]he called Ampoṭ-em-kutšu-min-ve.[82]He told them all how to fight: "If there are four or five men on the other side of where you have made it dusty and dark, you can dash across to the enemy. If people dream of you, they will kill enemies in battle; but if they dream that they are in the dark and cannot see, they will not be able to kill in battle."[81]A large yellow-billed hawk.[82]"Dust-pierce." All four names contain ampoṭ, dust; -em; kutšu-; a verb stem (respectively kuly, kunulyke, var, min); and the suffix -ve or -va.63. Practice trial.—Now a man was standing outdoors, north of the house: his name was Ampoṭ-kwasanye. Mastamho said: "Let us see who of you will be lucky, who will kill men." Then Ampoṭ-em-kutšu-kunuly-ke-va rushed through the darkness and caught this man. Thus he learned how to do, and all shouted and laughed. Mastamho said: "Now you four know how. You will be the ones to do that."64. Weapons to be made.—"Now I will tell you what to make in order to fight with. Make the bow of black willow. Make the arrows from dry arrowweed. Make the knobbed war club[83]from (bean-) mesquite.[84]Make the straight war club[85]from screw-mesquite.[86]That will be four weapons. Sometimes birds' feathers will fall on the ground. You will pick them up and use them on your arrows.[87]That is how you will fight."[83]Halyahwai, potato-masher shape, for end-thrusting from below into faces.[84]Analye, Prosopis glandulosa.[85]Tokyete, for cracking skulls.[86]Aya, Prosopis pubescens.[87]War arrows simply had the end of the shaft sharpened—no head or foreshaft.65. Cremation of warriors.—"Perhaps later on, when people fight, some will have dreamed badly and will be killed. Then, when they are burned, their bows and arrows, their clubs and their feathers, will be laid on their breasts.[88]Now here you are, you four. I have made you brave. I have given you everything with which to fight. In the morning I want you to become birds. I myself will become one."[88]This seems to be a hereditary privilege, being performed also for the relatives of brave men, and not limited only to those killed in battle.66. Dreamers of journey will be runners.—Mastamho said: "You know what I did: when I went to plant seeds, I went a long way, to several places; that was what I did. Some will dream of that journey of mine, and they will be foot racers."[89][89]Because Mastamho traveled far and fast.67. Eagle unintelligent; to dream of him unlucky.—He said: "There is a large man here, withlong hair. His name is Ampoṭ-em-makakyene. He is a good-looking man, but he is not intelligent. When I say anything, he does not look at me: he looks away. If he had looked at me when I spoke, he would have been an important man. But since he turned away and did not listen, he will not be a chief. He does not talk loudly, and no one listens to what he says. Some will dream of him: they will be great men among the people, but they will not live long. This man too will be a bird in the morning. He will be Eagle."[90][90]The golden eagle; Mastamho himself becomes the bald eagle. Both are treated depreciatingly compared with the hawks (falcons).68. Crane ugly; to dream of him unlucky.—He said again: "There is another one here who is large and good-looking: his name is Ampoṭ-hamθarka. He also will not be important. If you dream of him, you will be quarrelsome, taciturn, poor, and lazy. I call him Umas-akaaka.[91]He, too, will turn to be a bird, and will be called Crane.[92]He will stand on the sand flats at the edge of the water and will eat fish. He will not be good-looking, and men who dream of him will not be good-looking."[91]Umas (from humar, child?), common as first element in myth names.[92]Nyaqwe.69. Hawks will wear morning star in fight.—He said to (another one called) Soqwilye-akataya:[93]"I call you Ampoṭ-malye-kyita because you talk of fighting and stand by the dust. You will be chief over the others. I give that to you, and you will know what I say, and will teach it to some people. You will do that before you turn into a bird. I myself shall be a bird before you are. Before you change, I want you to say everything that I have told you. When there is war, put katšetulkwa-'anya-ye on your shoulder. It is bright: that is how you will be able to see clearly." He called it katšetulkwa-'anya-ye and no one understood him; but he meant the morning star.[94]"You will see it in the morning," Mastamho said.[93]Said to be the largest of the hawks, and distinct from the four mentioned before.[94]Hamuse-ku-vataye, "great star."G. Thrasher Mockingbird, and Mastamho's Dream Names: 70-7570. Gnatcatcher to be rich: women will dream of him.—He said again: "There is Ampoṭe-ku-vataye,[95]a small man. He is the older brother of Eagle's father; but he is smaller than Eagle. I give it to him to be a rich man. He will have much food, and all the people will come to him to dance. They will sing and dance and jump and wrestle and play. Whoever dreams of Ampoṭe-ku-vataye will be such a man. But you, Ampoṭe-ku-vataye, will be Gnatcatcher.[96]I will not let you go to a distance: I want you to stay here in this country.[97]I want you to be near the river. There you will live."[95]"Great dust."[96]Hanavetšipe. Described as building small-mouthed nests in mesquite trees.[97]Evidently the narrator has in mind the Mohave country, though Mastamho is still at Avikwame.71. Tšoaikwatake in cottonwoods: women also dream of.—He said once more: "There is another man: you, Ampoṭe-'aqwaθe. When you have become a bird your name will be Tšoaikwatake. I want you to stay below where Gnatcatcher will be. You will be among the cottonwoods and the sandbar willows. Gnatcatcher will take the land where the mesquite grows; you will have the overflow land. Between you, you will divide the low valley. You, Gnatcatcher, when the mesquite-screws are ripe, and you want to store them, ask Tšoaikwatake for arrowweeds with which to make a granary; he will give them to you. Not men, but women, will dream of you two."[98][98]Such women are diligent and never tire of work.72. Thrasher and Mockingbird-to-be named.—Again he said: "There is one to whom I give it to tell what he knows. He will talk to you. I shall go south and become a bird and tell you nothing more: then he will teach you. His name will be Ikinye-istum-kwamitše.[99]With him will be Hatšinye-kunuya,[100]a woman: I name those two. They will be the ones who will show you how to be happy. They will tell you how to feel good."[99]Boy-istum-cry (?).[100]Girl-kunuya.73-75. Three new names of Mastamho.—73. "Now I have made everything. I have also given you those who will tell you more. Now I am standing here. When at first I stood in the north, you knew the name I had then. It was Pahutšatš-yamasam-kwakirve. Now I stand in the west and have another name. Now my name is Pahutšatš-yamasam-kuvatš-kye."[101][101]Food-white-walk-about.74. Then he stood at the southwestern corner of the shade. The Mohave stood north of him. Then he said: "Now my name is Pahutšatš-yamasam-kuvatš-inalye.[102]Watch me! I shall be a bird: but I shall have told everything before I become a bird. There was a large house, the oldest house.[103]I was a boy then, and came here and built the house here. Now all raise your arms." Then all raised their arms, laughing, and pulled at the posts and made the shade shake. Then he said: "The house I built is still new and young. It still moves and shakes."[102]Food-white-stand-off-from.[103]Ha'avulypo.75. He went off a short distance and stood, away from the people. He said: "There is another name by which I will call myself. It is Pahutšatš-yamasam-kuvatš-kaδutše.[104]That is four names that I have." Now he was standing still farther towards the south[105]from them than before: he had stepped backward. Each time he moved farther away and took a new name.[104]Food-white-stand-at-a-distance.[105]One would expect a circuit, but the directions are N, W, SW, S.H. Pottery and Farmed Food Instituted: 76-7876. Pottery vessels each given two names.—Again he said: "This is the last before I become a bird. But no, I have forgotten one thing. I want you to use something to bring water in: mastoyam. And I want you to use something to cook in: umas-te-tooro and umas-te-hamoka." But no one understood him. He said again: "You do not understand. You call them water jar,[106]and cook pot,[107]and large stew pot.[108]I also want you to have umas-uyula, but you do not understand me. I mean spoon.[109]I want you to have what I call han'ame, but you do not know what I mean. It is an oval food platter.[110]And I want you to have what I call umas-kasara. I mean the stirrer.[111]You do not yet know it, but when you boil food you will stir with this. I am telling you these things, though you do not understand me, because I want you to know everything. Some of you are listening to me and know what I say: they will be doctors. But some do not understand me and do not listen. And there will be what I call umas-iaδa. You do not know what that is, but it is a bowl.[112]There will be another one: I call it umas-eyavkwa-havik. I mean the parching dish.[113]You will use that when you toast corn and wheat."[106]Hapurui.[107]Taskyene.[108]Tšuvave, set on three supports; hence the name applied by Mastamho: hamoka being three.[109]Pottery spoon or ladle, kam'ota.[110]Kakape.[111]Three or four sticks tied together in the middle and used to stir stews; called so'ona.[112]A round bowl without lip: kayeθe.[113]Katele of pottery, pointed at two ends.77. Planted foods named.—"I will tell you also what you will eat without cooking: you will eat umas-kupama. I mean melons.[114]But there will also be umas-kupama which you will cook: I mean pumpkins. And there is still another thing. You will have corn and wheat and beans to grind. To do this you will use umas-oapma. I mean the metate.[115]And I will show you tšamatš-ke-hutšatše: I will give you that. You do not know what it is; but I mean food (tšamatš). I mean white beans, yellow beans, black beans, spotted beans;[116]and white maize, blue maize, red maize, white-and-yellow mottled maize, and yellow maize.[117]You will see all these: you will call them thus. Now I have given you these names, and this food: I have finished that."[114]Topama, melons of all kinds.[115]Ahpe, the grinding slab or "saddle quern."[116]Beans are marika, teparies: the colors are, respectively, -nyamasave, -akwaθe, aqwaq-itšierqa (deer excrement), hatša (Pleiades).[117]Maize is taδits: the colors, in order, are: -nyamasave, -havaso, -ahwaṭa, -arrova, -akwaθe—five in all, where four or six would be expectable.78. Chutaha singing with basket.—"And if you dream about these things, you will sing Tšutaha. I will tell you what you will use, for singing that. You will beat umas-ekyire: I mean a basket, karri'i." Then all said: "Karri'i." "And I say: Umas-ihonga. When you strike the basket with your hand, it will make a noise: hāng. At Miakwa'orve you will have samelyivek and itšimak. You will call that arro'oi, play. You will do that at Miakwa'orve: all the people will dance; that is what I mean."I. Thrasher and Mockingbird Delegated to Teach: 79-8179. Thrasher and Mockingbird appointed to teach play and sex.—Then Mastamho said again: "Now everything is finished. You, Ikinye-istum-kwamitše, and you, Hatšinye-kunuya, are the man and the woman I have appointed. Now they do not yet marry each other and do not love. You two will make it that all will marry. You will marry. Then you will have a child: it will be another person. I give it to you to do that. All will do what you do and as you say."80.—Avikwame named.—He said again: "This mountain Avikwame that I have made and where I have built my house, I call it avi-nyamaθam-kuvatše.[118]Men who are not doctors will call it Avikwame, but some of you will dream about me and they will call it avi-nyamaθam-kuvatše. That is what I mean."[118]-nyamaθam for (?) nyamasam, white; kuvatše, stand (?).81.—What Thrasher and Mockingbird are to do and be.—Meanwhile Mastamho had walked backward from where the people were, until now he had reached Avi-kutaparve.[119]From there, still looking north, he saw Ikinye-istum-kwamitše and Hatšinye-kunuya, whom he had appointed to arrange about marriage, making the people stand in a row in order to talk to them. So he said to them: "That is right: that is what I want. You will do that: you will tell them everything about marrying. Then when you have told them all, you also will be birds, as I shall be. You, Hatšinye-kunuya, will do that. When a woman dreams of you, she will be loose.[120]You, Ikinye-istum-kwamitše, will be dreamed of by some men. Those men will be ugly, but they will be successful with women;[121]they will always be marrying. When you turn into birds, you, Ikinye-istum-kwamitše, will be Curve-billed Thrasher.[122]You, Hatšinye-kunuya, will be called thus while you are a girl, but after you are a woman, you will be called Kuvuδinye. When you have said everything that I have told you, and have become a bird, you will be Mockingbird: Sakwaθa'alya is how people will call you."[119]Near Fort Mohave. See ante, par.34. It is near Miakwa'orve of note52and par.85ff.[120]Kamaluik. Cf. note148.[121]θenya'aka-'itθak.[122]Hotokoro.J. Mastamho's Transformation into Bald Eagle: 82-8482. Turns into Bald Eagle at Avi-kutaparve.—Mastamho was standing at Avi-kutaparve. Now he proceeded to leave (change) his body. That is why the little mountain there is now white in one place. Mastamho was looking to the north, standing close by the river. He wanted to have wings and flap them. He moved his arms four times to make them into wings. Then he said: "See, I shall be a bird. Not everyone will know me when I am a bird. My name will be Saksak."[123][123]The bald or white-headed eagle; or possibly the fish-diving osprey.83. Floats downriver to Hokusave.—Then he turned around twice from right to left, facing south, and then north, then south and north again, and lay down on his back in the middle of the river. Four times he moved his arms in the water. Thus he reached Hokusave.[124]Then he had wings and feathers, and rose from the water. He flew low above the water so that his wings touched it.[124]About eight miles north of Needles City, in California, not far from the Nevada line.84. Flies south to sea, is crazy (unknowing).—He flew southward, looking for a place to sit. He settled on a sandbar. But he thought: "It is not good: I will not sit here"; and he went on again. He sat on a log, but thought again: "No, I do not like this," and went on. He sat on a bank, but thought: "No, it is not good," and went on. So he went far down to the sea where the river emptied into it. There he stayed, and lived near the river eating fish. Now he was crazy and full of lice and nits.[125]Now when he had told everything and was a bird, he forgot all that he had known. He did not even know any longer how to catch fish. Sometimes other birds kill fish and leave part of them. Then Saksak eats them, not knowing any better. He is alone, not with other birds, and sits looking down at the water: he is crazy.

[64]The distortions of this and the two following imperfect counts are analyzed in a separate discussion following the myth.

45. So Mastamho said again: "Count like this: sinye, mivanye, mimunye, mipanye, miranye, miyuš, mikaš, nyavahakum, nyavamokum, nyatšupai, nyavali, nyavalak. Can you say that? Do you like that counting?" But they were silent. There were too many words in that: more than ten.

46. So Mastamho counted for them again: "Hatesa, hakiva, hakoma, tšimkapa, θapara, tinye, sekive, kum, ayave, apare.[65]Now I have counted ten. Perhaps you will like that." Again they did not speak a word.

[65]This third try at a count interchanges the consonants of the stressed syllable in the normal Mohave words.

47. Final count taught.—Then he said: "Well, I will make it four times: I will count once more; that will be all. Then I will teach you other things: for you do not yet know east and west and north and south: I will teach you that. Now I will count. Seto, havika, hamoka, tšimpapa, θarapa, sinta, vika, muka, paye, arrapa. Do you like that? Can you say that?" Then they all said it after him. They could count and liked it; they knew how to do it and clapped their hands and laughed.

48. Fingers made on hand.—Now their hands were not yet as now: their fingers were still together. Then Mastamho tore them apart and made five fingers. "I want you to call this one isalye tšikaveta.[66]Call this one isalye itma-kanamk.[67]I want you to call this one isalye kuva'enye; this one isalye tokuv'aunye; and this one isalye kuvapare.[68]Now I have made your hands for you, too."

[66]The thumb.

[67]The index. Kanamk is "point."

[68]Middle, fourth, and little fingers, of course.

49. First direction names taught.—He said again: "Now we are here in this house: all will know and hear it. Now when I mean here," and he pointed his hand to the north, "all say: 'Amai-hayame.'" But they did not do so: they kept their hands against their bodies; they wanted another name; they did not like that word. Then he said: "And there is Amai-hakyeme; all say that!" And he pointed south. But again all sat still: they did not want to call it that. He said again: "Well, there is another: there is the way the night goes.[69]I do not know where its end is, but when we follow the darkness that is called Amai-hayime." He said that, but none of the Mohave said a word: they sat with their hands against the body. Then Mastamho said once more: "You see the dark coming. I do not know where it comes from: I did not make it. But where darkness comes from, I call that Amai-hayike." Again they sat still and did not point.[70]

[69]The Mohave, like the far-away Yurok, constantly speak of night coming from the east and traveling west.

[70]The plan underlying the twisting of the terms of direction is less clear than for the other series of words. See discussion at end.

50. Final direction names taught.—Then Mastamho said once more: "I have named all the directions but you have not answered. Well, there are other names. Listen: I call this (the north) Mathak. Can you say that?" Then all said, "Yes," and stood up, and pointed north, and said, "Mathak." He said again: "This (to the south) I call Kaveik. Can you say it?" Then all said, "Yes," and pointed and called the name and clapped their hands and laughed. He said again: "I told you that the night went in that direction. I gave it a name, but you did not say it. There is another way to call it: Inyohavek. All of you say that!" Then they all said: "Yes, we can say that. We can call it Inyohavek," and all pointed as he directed them. He said again: "Where the dark comes from, you did not call that as I told you to. There is another way to call it: Anyak." Then all said: "Anyak," and pointed east and clapped their hands and laughed. Then Mastamho said: "That is all."

51. Mispronounced tribal names.—Mastamho said: "Some of you are outside, east of the house: I want you to be the Hamapaivek. Some of you are outdoors west of the house: I call you Hamivevek. You people in the house, just west of the door, I call you Hamitšanvek. You just inside the door, near these last, I call Hamiaivek. You people near the fire here, not against the wall, I call you Hamahavek." He called them by these names, but all the people did not answer. They did not say: "Yes, we will be called that." All of them said nothing.[71]

[71]These distorted forms consist of prefix Ham-, a suffix -vek, and the accented syllable (plus preceding unaccented vowel) of the correct Mohave name for the tribe. See discussion at end.

52. Walapai and Yavapai tribes named.—Then Mastamho said again: "This time I will call you who are on the east Havalyipai."[72]Then those people called that name easily, and all those indoors said: "Now they are the Walapai." Then he said again: "Those will be the Yavapai also. I want them (the Walapai and the Yavapai) to live near each other in the mountains." Those are the ones that at first he had called Hamapaivek.

[72]Or Howalya-paya.

53. Chemehuevi named.—Then he said again: "Those outdoors on the west, whom at first I called Hamivevek, I now call Tšimuveve. All say that!" Then all said: "Chemehuevi."

54. Yuma and Kamia named.—He said again: "Those just inside the door on the west of it I called Hamitšanvek. Now I call you Kwitš(i)ana (Yuma)." He said again: "You near them, whom at first I called Hamiaivek, I now call Kamia. You two will live near each other."

55. Mohave named.—Then he said: "I have made you all to be tribes, Walapai, Yavapai, Chemehuevi, Yuma, and Kamia: you are all different. I also spoke the name Hamahavek. Now I call them Hamakhave. All will call you that, you Mohave, and will know you by that name."

56. Told to stay a while.—He said: "I have told you where I want you each to go. You know the places and you know the way. I will not take you there: you can go by yourselves. But it is too dark yet: you may go in the morning." They had been ready to go, and had stood up, even though it was still night. He told them: "It is too early now. If you go during the night, you will become confused. Listen to me, and do not mix with one another: stay here." Then he drew lines with his foot for the three tribes inside the house, and told them to remain within the marks. He went outside and drew marks for the Chemehuevi, telling them: "Stay here," and the same for the Walapai and Yavapai on the west. As he said to each, "Stay here," he waved (flapped) his hands downward from his extended arms.

57. Doctors will dream of this.—Mastamho said again: "Follow me, and do the same. Listen! In future some men will dream: they will be doctors. If you dream of me at night, you will be crazy. Some men will be doctors who can cure sickness by touching with their hands. They will not tell of me, but only sing about me. If you wait here, you will hear of this and know about me."

58. Takes new name.—He walked about. He stood at the north end of the house. He said: "My name is Pahutšatš-yamasam-kwakirve. That is my name now. First my name was Mastamho. But I have left that, and now it is Pahutšatš-yamasam-kwakirve. Whoever dreams about me will know me by that name."

59-62. Four hawks given names and war power.—59. Now in the middle of the house four men were sitting leaning against the posts. Mastamho said to them: "You will be birds. You," he said to one, "your name is Soqwilye-akataya.[73]Stand up! I will give you another name: I call you Ampoṭ-em-kutšu-kuly-ve.[74]I want you to talk. When you speak there will be wind and rain and dust. I want you to tell about fighting: I want you to direct war."[75]This man had a blue stone[76]ornament in his nose.

[73]A species of hawk.

[74]"Dust-dash-through."

[75]Men who dream of him will always be brave and ready to go to war. When they narrate what they have dreamed, wind and rain will follow.

[76]Avi-havasutš.

60. Then he called another one of the same name[77]and said to him: "I want you to make dust four times, each place behind the other. I call you Ampoṭ-em-kutšu-kunuly-ke-va.[78]I want you to rush and seize and kill and fight and take slaves."

[77]Also called soqwilye-akataya, but a smaller species than the last.

[78]Said also to refer to dashing through dust. The name is the same except for the "infixes" -nu- and -ke-.

61. He called out the third one,[79]and gave him the name Ampoṭ-em-kutšu-var-ve.[80]

[79]A hawk described as blue-billed.

[80]"Dust-stay-on-this-side-of."

62. The fourth[81]he called Ampoṭ-em-kutšu-min-ve.[82]He told them all how to fight: "If there are four or five men on the other side of where you have made it dusty and dark, you can dash across to the enemy. If people dream of you, they will kill enemies in battle; but if they dream that they are in the dark and cannot see, they will not be able to kill in battle."

[81]A large yellow-billed hawk.

[82]"Dust-pierce." All four names contain ampoṭ, dust; -em; kutšu-; a verb stem (respectively kuly, kunulyke, var, min); and the suffix -ve or -va.

63. Practice trial.—Now a man was standing outdoors, north of the house: his name was Ampoṭ-kwasanye. Mastamho said: "Let us see who of you will be lucky, who will kill men." Then Ampoṭ-em-kutšu-kunuly-ke-va rushed through the darkness and caught this man. Thus he learned how to do, and all shouted and laughed. Mastamho said: "Now you four know how. You will be the ones to do that."

64. Weapons to be made.—"Now I will tell you what to make in order to fight with. Make the bow of black willow. Make the arrows from dry arrowweed. Make the knobbed war club[83]from (bean-) mesquite.[84]Make the straight war club[85]from screw-mesquite.[86]That will be four weapons. Sometimes birds' feathers will fall on the ground. You will pick them up and use them on your arrows.[87]That is how you will fight."

[83]Halyahwai, potato-masher shape, for end-thrusting from below into faces.

[84]Analye, Prosopis glandulosa.

[85]Tokyete, for cracking skulls.

[86]Aya, Prosopis pubescens.

[87]War arrows simply had the end of the shaft sharpened—no head or foreshaft.

65. Cremation of warriors.—"Perhaps later on, when people fight, some will have dreamed badly and will be killed. Then, when they are burned, their bows and arrows, their clubs and their feathers, will be laid on their breasts.[88]Now here you are, you four. I have made you brave. I have given you everything with which to fight. In the morning I want you to become birds. I myself will become one."

[88]This seems to be a hereditary privilege, being performed also for the relatives of brave men, and not limited only to those killed in battle.

66. Dreamers of journey will be runners.—Mastamho said: "You know what I did: when I went to plant seeds, I went a long way, to several places; that was what I did. Some will dream of that journey of mine, and they will be foot racers."[89]

[89]Because Mastamho traveled far and fast.

67. Eagle unintelligent; to dream of him unlucky.—He said: "There is a large man here, withlong hair. His name is Ampoṭ-em-makakyene. He is a good-looking man, but he is not intelligent. When I say anything, he does not look at me: he looks away. If he had looked at me when I spoke, he would have been an important man. But since he turned away and did not listen, he will not be a chief. He does not talk loudly, and no one listens to what he says. Some will dream of him: they will be great men among the people, but they will not live long. This man too will be a bird in the morning. He will be Eagle."[90]

[90]The golden eagle; Mastamho himself becomes the bald eagle. Both are treated depreciatingly compared with the hawks (falcons).

68. Crane ugly; to dream of him unlucky.—He said again: "There is another one here who is large and good-looking: his name is Ampoṭ-hamθarka. He also will not be important. If you dream of him, you will be quarrelsome, taciturn, poor, and lazy. I call him Umas-akaaka.[91]He, too, will turn to be a bird, and will be called Crane.[92]He will stand on the sand flats at the edge of the water and will eat fish. He will not be good-looking, and men who dream of him will not be good-looking."

[91]Umas (from humar, child?), common as first element in myth names.

[92]Nyaqwe.

69. Hawks will wear morning star in fight.—He said to (another one called) Soqwilye-akataya:[93]"I call you Ampoṭ-malye-kyita because you talk of fighting and stand by the dust. You will be chief over the others. I give that to you, and you will know what I say, and will teach it to some people. You will do that before you turn into a bird. I myself shall be a bird before you are. Before you change, I want you to say everything that I have told you. When there is war, put katšetulkwa-'anya-ye on your shoulder. It is bright: that is how you will be able to see clearly." He called it katšetulkwa-'anya-ye and no one understood him; but he meant the morning star.[94]"You will see it in the morning," Mastamho said.

[93]Said to be the largest of the hawks, and distinct from the four mentioned before.

[94]Hamuse-ku-vataye, "great star."

70. Gnatcatcher to be rich: women will dream of him.—He said again: "There is Ampoṭe-ku-vataye,[95]a small man. He is the older brother of Eagle's father; but he is smaller than Eagle. I give it to him to be a rich man. He will have much food, and all the people will come to him to dance. They will sing and dance and jump and wrestle and play. Whoever dreams of Ampoṭe-ku-vataye will be such a man. But you, Ampoṭe-ku-vataye, will be Gnatcatcher.[96]I will not let you go to a distance: I want you to stay here in this country.[97]I want you to be near the river. There you will live."

[95]"Great dust."

[96]Hanavetšipe. Described as building small-mouthed nests in mesquite trees.

[97]Evidently the narrator has in mind the Mohave country, though Mastamho is still at Avikwame.

71. Tšoaikwatake in cottonwoods: women also dream of.—He said once more: "There is another man: you, Ampoṭe-'aqwaθe. When you have become a bird your name will be Tšoaikwatake. I want you to stay below where Gnatcatcher will be. You will be among the cottonwoods and the sandbar willows. Gnatcatcher will take the land where the mesquite grows; you will have the overflow land. Between you, you will divide the low valley. You, Gnatcatcher, when the mesquite-screws are ripe, and you want to store them, ask Tšoaikwatake for arrowweeds with which to make a granary; he will give them to you. Not men, but women, will dream of you two."[98]

[98]Such women are diligent and never tire of work.

72. Thrasher and Mockingbird-to-be named.—Again he said: "There is one to whom I give it to tell what he knows. He will talk to you. I shall go south and become a bird and tell you nothing more: then he will teach you. His name will be Ikinye-istum-kwamitše.[99]With him will be Hatšinye-kunuya,[100]a woman: I name those two. They will be the ones who will show you how to be happy. They will tell you how to feel good."

[99]Boy-istum-cry (?).

[100]Girl-kunuya.

73-75. Three new names of Mastamho.—73. "Now I have made everything. I have also given you those who will tell you more. Now I am standing here. When at first I stood in the north, you knew the name I had then. It was Pahutšatš-yamasam-kwakirve. Now I stand in the west and have another name. Now my name is Pahutšatš-yamasam-kuvatš-kye."[101]

[101]Food-white-walk-about.

74. Then he stood at the southwestern corner of the shade. The Mohave stood north of him. Then he said: "Now my name is Pahutšatš-yamasam-kuvatš-inalye.[102]Watch me! I shall be a bird: but I shall have told everything before I become a bird. There was a large house, the oldest house.[103]I was a boy then, and came here and built the house here. Now all raise your arms." Then all raised their arms, laughing, and pulled at the posts and made the shade shake. Then he said: "The house I built is still new and young. It still moves and shakes."

[102]Food-white-stand-off-from.

[103]Ha'avulypo.

75. He went off a short distance and stood, away from the people. He said: "There is another name by which I will call myself. It is Pahutšatš-yamasam-kuvatš-kaδutše.[104]That is four names that I have." Now he was standing still farther towards the south[105]from them than before: he had stepped backward. Each time he moved farther away and took a new name.

[104]Food-white-stand-at-a-distance.

[105]One would expect a circuit, but the directions are N, W, SW, S.

76. Pottery vessels each given two names.—Again he said: "This is the last before I become a bird. But no, I have forgotten one thing. I want you to use something to bring water in: mastoyam. And I want you to use something to cook in: umas-te-tooro and umas-te-hamoka." But no one understood him. He said again: "You do not understand. You call them water jar,[106]and cook pot,[107]and large stew pot.[108]I also want you to have umas-uyula, but you do not understand me. I mean spoon.[109]I want you to have what I call han'ame, but you do not know what I mean. It is an oval food platter.[110]And I want you to have what I call umas-kasara. I mean the stirrer.[111]You do not yet know it, but when you boil food you will stir with this. I am telling you these things, though you do not understand me, because I want you to know everything. Some of you are listening to me and know what I say: they will be doctors. But some do not understand me and do not listen. And there will be what I call umas-iaδa. You do not know what that is, but it is a bowl.[112]There will be another one: I call it umas-eyavkwa-havik. I mean the parching dish.[113]You will use that when you toast corn and wheat."

[106]Hapurui.

[107]Taskyene.

[108]Tšuvave, set on three supports; hence the name applied by Mastamho: hamoka being three.

[109]Pottery spoon or ladle, kam'ota.

[110]Kakape.

[111]Three or four sticks tied together in the middle and used to stir stews; called so'ona.

[112]A round bowl without lip: kayeθe.

[113]Katele of pottery, pointed at two ends.

77. Planted foods named.—"I will tell you also what you will eat without cooking: you will eat umas-kupama. I mean melons.[114]But there will also be umas-kupama which you will cook: I mean pumpkins. And there is still another thing. You will have corn and wheat and beans to grind. To do this you will use umas-oapma. I mean the metate.[115]And I will show you tšamatš-ke-hutšatše: I will give you that. You do not know what it is; but I mean food (tšamatš). I mean white beans, yellow beans, black beans, spotted beans;[116]and white maize, blue maize, red maize, white-and-yellow mottled maize, and yellow maize.[117]You will see all these: you will call them thus. Now I have given you these names, and this food: I have finished that."

[114]Topama, melons of all kinds.

[115]Ahpe, the grinding slab or "saddle quern."

[116]Beans are marika, teparies: the colors are, respectively, -nyamasave, -akwaθe, aqwaq-itšierqa (deer excrement), hatša (Pleiades).

[117]Maize is taδits: the colors, in order, are: -nyamasave, -havaso, -ahwaṭa, -arrova, -akwaθe—five in all, where four or six would be expectable.

78. Chutaha singing with basket.—"And if you dream about these things, you will sing Tšutaha. I will tell you what you will use, for singing that. You will beat umas-ekyire: I mean a basket, karri'i." Then all said: "Karri'i." "And I say: Umas-ihonga. When you strike the basket with your hand, it will make a noise: hāng. At Miakwa'orve you will have samelyivek and itšimak. You will call that arro'oi, play. You will do that at Miakwa'orve: all the people will dance; that is what I mean."

79. Thrasher and Mockingbird appointed to teach play and sex.—Then Mastamho said again: "Now everything is finished. You, Ikinye-istum-kwamitše, and you, Hatšinye-kunuya, are the man and the woman I have appointed. Now they do not yet marry each other and do not love. You two will make it that all will marry. You will marry. Then you will have a child: it will be another person. I give it to you to do that. All will do what you do and as you say."

80.—Avikwame named.—He said again: "This mountain Avikwame that I have made and where I have built my house, I call it avi-nyamaθam-kuvatše.[118]Men who are not doctors will call it Avikwame, but some of you will dream about me and they will call it avi-nyamaθam-kuvatše. That is what I mean."

[118]-nyamaθam for (?) nyamasam, white; kuvatše, stand (?).

81.—What Thrasher and Mockingbird are to do and be.—Meanwhile Mastamho had walked backward from where the people were, until now he had reached Avi-kutaparve.[119]From there, still looking north, he saw Ikinye-istum-kwamitše and Hatšinye-kunuya, whom he had appointed to arrange about marriage, making the people stand in a row in order to talk to them. So he said to them: "That is right: that is what I want. You will do that: you will tell them everything about marrying. Then when you have told them all, you also will be birds, as I shall be. You, Hatšinye-kunuya, will do that. When a woman dreams of you, she will be loose.[120]You, Ikinye-istum-kwamitše, will be dreamed of by some men. Those men will be ugly, but they will be successful with women;[121]they will always be marrying. When you turn into birds, you, Ikinye-istum-kwamitše, will be Curve-billed Thrasher.[122]You, Hatšinye-kunuya, will be called thus while you are a girl, but after you are a woman, you will be called Kuvuδinye. When you have said everything that I have told you, and have become a bird, you will be Mockingbird: Sakwaθa'alya is how people will call you."

[119]Near Fort Mohave. See ante, par.34. It is near Miakwa'orve of note52and par.85ff.

[120]Kamaluik. Cf. note148.

[121]θenya'aka-'itθak.

[122]Hotokoro.

82. Turns into Bald Eagle at Avi-kutaparve.—Mastamho was standing at Avi-kutaparve. Now he proceeded to leave (change) his body. That is why the little mountain there is now white in one place. Mastamho was looking to the north, standing close by the river. He wanted to have wings and flap them. He moved his arms four times to make them into wings. Then he said: "See, I shall be a bird. Not everyone will know me when I am a bird. My name will be Saksak."[123]

[123]The bald or white-headed eagle; or possibly the fish-diving osprey.

83. Floats downriver to Hokusave.—Then he turned around twice from right to left, facing south, and then north, then south and north again, and lay down on his back in the middle of the river. Four times he moved his arms in the water. Thus he reached Hokusave.[124]Then he had wings and feathers, and rose from the water. He flew low above the water so that his wings touched it.

[124]About eight miles north of Needles City, in California, not far from the Nevada line.

84. Flies south to sea, is crazy (unknowing).—He flew southward, looking for a place to sit. He settled on a sandbar. But he thought: "It is not good: I will not sit here"; and he went on again. He sat on a log, but thought again: "No, I do not like this," and went on. He sat on a bank, but thought: "No, it is not good," and went on. So he went far down to the sea where the river emptied into it. There he stayed, and lived near the river eating fish. Now he was crazy and full of lice and nits.[125]Now when he had told everything and was a bird, he forgot all that he had known. He did not even know any longer how to catch fish. Sometimes other birds kill fish and leave part of them. Then Saksak eats them, not knowing any better. He is alone, not with other birds, and sits looking down at the water: he is crazy.

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