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MEMOIRS OF
THE AMERICAN FOLK-LORE SOCIETY
VOLUME XIX
1926








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TALES
BY


ELSIE CLEWS PARSONS
NEW YORK
PUBLISHED BY THE AMERICAN FOLK-LORE SOCIETY
G. E. STECHERT AND CO., NEW YORK, AGENTS


I926




PRINTED IN FRANCE
PROTAT BROTHERS, MACON. - MCMXXVII




ts^i- /I,
3.INTRODUCTION
Over two hundred years ago there was a Tewa migration from
New Mexico into Arizona, and on First Mesa, a new Tewa town was
built, Hano, or, as its inhabitants prefer to call it, Tewa. The Tewa
of today say that their forebears were invited over by the Hopi to
serve as a, bulwark against raiding hostile tribes. I That this is more
than legend, or, rather, is legend which is acted upon, appears strikingly in a note entered in the journal kept for me by a Tewa of
First Mesa during the year 1920-21. 2 After writing that meetings
are being held in order to fill an office within the Snake clan, the
incumbent having gone blind, the journalist states that Tewa men
have been sent for to attend the meetings because they are the "watchers ", i.e. guards, or, in New Mexican phrase, war captains, for
the Snake clan. " If anything goes wrong with the Snake clan people,
the Tewa people have to settle it. " Therefore the Tewa go to the
meeting and listen. " At last we Tewa people say that we want to
have the same man keep on till the end of his life because he is the
only good man, even if he is blind. " The day following the meeting
the journalist records: " All the Hopi men are very glad that we
did not put anybody else in the place.... If danger comes, we
Tewa people have to go first. We are watchers for the Snake clan.
And if ever the Snake clan people do wrong, we make them
behave. " This predication by the Tewa of warrior-police function
in relation to the Hopi Snake clan is the more striking when we
recall that the Snake clan or rather society was formerly, there is
little doubt, a war society. Tewa warriors were advance guard for
Hopi warriors.
The ceremonial relations in general between Tewa and Hopi are
fairly close. There is an independent Tewa ceremonial organization
which preserves pre-migration Tewa features, although showing


I. See pp. I75-I77.
2. Parsons 6: ii6.




2           Memoirs of the American Folk-Lore Society.
Hopi influence; but Tewa individuals may belong to Hopi ceremonies and Tewa men married into Walpi or Sichumovi frequent Hopi
kivas. Tewa men and women are bilingual; but Tewa is not spoken
by the Hopi,.for a very good reason, say the Tewa. Did they not
bury their language, when they first came, in a deep hole, with
spittle and prayer feathers? Once when I was telling a San Juan man
of how the Hopi had found Tewa too difficult ever to learn,
although Hopi and Tewa houses were within a stone's throw and
Hopi and Tewa intermingled constantly, this Tewa of New Mexico
gave the same explanation of this linguistic oddity.
How their departed tribesmen had protected their language was
known to the New Mexican Tewa, but other experiences of those
who had left them were. not known. There is no migration tale
about them, nor can they themselves give any account of from what
Tewa pueblo they split off or what was the cause. (The Hopi invitation was not, we may be sure, the motivating cause.) And, as we
shall see, the migration tale told as an alternative to the tale of the
Hopi invitation and described as of equal validity is quite classifiable
with their other myths. Nor can they give account of changes in
their customs since their arrival on First Mesa. These lacks or obscurities in tradition go to support other evidences that in what we call
history the Pueblo Indians are very little interested; emergence myth
and pre-historic migration myth are their history, fully satisfying their
sense of the historic.
Something of what has happened to the Tewa emigrants,-however,
during the past two centuries may be learned from a comparison of
the following folk tales from the two divisions of the tribe, as well
as what during that period has been happening in the life of the
home-staying Tewa. Take courtship and wedding customs. In the
joint tales courtship is a simple affair, the meeting is very casual,
the boy looks in through the window (Arizona), or there is play in
the field, or converse at the spring, and either the boy returns with
the girl or girls 2 to their house to spend the night, or the girl takes
a basket of meal to his house. There is probably little doubt that
such suit by the girl was an ancient Pueblo practice. Today there is
much visiting by relatives whose formal consent to the marriage is
in order, both in New Mexico and Arizona; but this does not come
into the New Mexico tales at all (I take it that this family consultation has been derived from the Spanish-speaking neighbors), whereas
i. There is no mention of this practice at all in the New Mexico tales.
2. In view of the strict monogamy of the Pueblos this pattern of marrying two
sisters which runs throughout Pueblo tales is a curiosity such as it would not be in
Navaho tales, where marriage with two sisters is one of the favored forms of marriage. See Robbins, Harrington, Freire-Marreco, 86.




Tewa Tales.


3


in the Arizona tales not only is the family council alluded to, but a
very elaborate wedding ceremonial will be described at length, a ceremonial which we recognize as Hopi. The Tewa of First Mesa do in
fact follow the wedding ceremonial of their neighbors.
In wedding ceremonial on First Mesa, corn grinding figures conspicuously, as well as in the daily life. This is so, too, in the Arizona
tales. Now in the New Mexican pueblos grinding is passing out -
corn is taken to the mill or ground in a coffee mill - the metates
are being removed from the floors, and the daily life of woman is
thereby transformed. In the New Mexican tales there are few references to grinding, an instance here, perhaps, of howquickly a
change in the daily life may be expressed in the folk tale.
In the Arizona tales racing figures conspicuously, as it does in the
life of First Mesa. Racing of the relay type occurs among the Northern Tewa, but only once a year; in the tales there is no reference
to racing. First Mesa racing is engaged in by the kachina, and in the
tales the kachina race, too. The kachina cult is highly developed on
First Mesa, and the kachina figure in the tales. They figure far less
in the New Mexican tales, just as the kachina cult among the Northern Tewa is very meagre. At San Juan there is said to be but one
kachina dance during the year. Inferably in respect to the kachina
cult as in that of racing, the First Mesa tales express Hopi influence.
Of the eighteen Arizona tales nine, in whole or in part (Tales 5,
IO, I6, I9, 2I, 24, 27, 28, 30) are paralleled in the New Mexican
tales. But a -still larger measure of parallelism will appear if we consider such characteristic incidents or features as: the helpfulness of
Spider old woman and her possession of medicine; the test or trial
by smoking; the outcast situation of the boy of the story; creating
life magically under a blanket; showing the boy about game animals
by marking their tracks; the magically rapid growth of the story
child; Coyote beguiling girls into marriage; the girl rejecting her
suitors, in one case, - a very striking little parallel here between the
Santa Clara tale and the First Mesa tale, -  because of the jar
included in the gifts of courtship: all these incidents or features are
constructive elements in the tales, and having these elements in common gives the tales a family resemblance independently of specific
plot.
The incident of rejecting suitors is one of those baffling tale elements in Pueblo folklore which is both Indian and Spanish. In their folk
tales as in their ritual and daily life the Pueblos have drawn much from
their Mexican neighbors. The Pueblo novelistic type of tale, distinctive
in Indian folklore, has certainly been influenced by, it may have developed from, the Hispanic or European type of " fairy tale ". In most cas es
the content of this Pueblo type is wholly Pueblo or Indian, but now
and again, indubitable incidents from Spanish folklore are intro



4


Memoirs of the American Folk-Lore Society.


duced, and there are many Spanish tales transposed bodily into Pueblo
setting. This transposition has occurred, as might be expected, at
different periods, that is, there is an older stratum of acculturated
tale and a more recent. Of course it must be borne in mind that in
such tale stratigraphy the reckoning may be far from chronological,
depending not merely on the date when the Spanish tale was taken
over, but on the integrity of the native culture. A Spanish tale might
be introduced today into Zuiii folklore and have the same accultural
cast, or very nearly, as one introduced one hundred years, even two
hundred years, ago, shall we say, into the folklore of one of the
Eastern pueblos. This might be true likewise of Spanish tales introduced today on First Mesa. And yet all the Spanish tales recorded
in Part II, Tales 2I (False Message), 24, 25, 27, 28 are, I think, of
the older stratum; they are tales that were carried from New Mexico.
In Part I, the older Spanish tale stratum is represented, I sugges,
among the novelistic tales, by tales 35-37, 39; among the animal
tales, by tales 61-69, although some of these may well have been
acquired comparatively recently. Indubitably recently acquired tales
are tales 38, 40-44. Tale 38, the familiar Spanish tale of Missing
Tongues, and the variant in tale 39 afford an interesting illustration
of the difference between the recently acquired tale and the tale acquired long enough ago to be well worked into the native lore. Tale 42,
The Three Bears, is, I think, of recent borrowing, but the narrator,
an artist and imbued with the native culture, seems to me to have
already fitted the tale in to his Pueblo culture with the admonition,
" Whenever you see a bear, do not kill it. " I confess the speculation is finely drawn.
In many cases tales from the older or more thoroughly acculturated stratum are enigmatic, so thoroughly blended are the two cultural elements, Pueblo and Spanish, that analysis is extremely difficult,
if not impossible. As usual in such cases of blending, only through a
richer material of variants can analysis proceed, each new variant
supplying, so to speak, a bit of connective tissue. The following collection of tales is distinctly valuable, I think, from this point of view.
In particular I have in mind the elusive folklore about the so-called
Pueblo culture-hero, Poshaiyanki (Zufii-Laguna) or Poseyemu
(Tewa), who has been more or less identifiable with Montezuma
or Jesus or the war gods. In old Mexico, God the father and God
the son were identified with Sun and Morning Star. In Pueblo myth
there are traces of a like identification, through the war god or gods,
the two little boys, Ahayuta achi of Zufii, the Towae of the Tewa.
These two were conceived magically, begotten by Sun whom they
journey to search for in the sky. Cast away, unfathered, and at first
abused of boys and men, these two in the end triumph and put to
shame their persecutors. These two, or the one they vaguely merge




Tewa Tales.


5


into, are identified with Morning Star. That Jesus was identified
with these little boys when he was first heard about from the Franciscan Friars I long since surmised. Now the Tewan tale of Poseyemu
as recorded at San Juan supplies evidence of that identification, at
least a few links of evidence. Poseyemu was begot by World Man,
magically by pifion. He was treated badly by his people, even after he
was recognized by his father, World Man, given a name and finely
arrayed. However, with Pontius Pilate, his enemies say, " We did not
find anything bad in him. " He predicts coming events, and then he
leaves his people, " that Montezuma, " as he is now called, going to
the South and saying that some time he will come back to restore his
people to their own.
That the tale of Escape up the Tree was European we have had
little or no doubt since its Negro-Indian distribution from the Southeast to the Northwest was worked out.  However the long, very
Indian-seeming story as it is told at Zufii is so different in its elaboration from the story told by several other tribes that links between
are most welcome. Such a link is the San Juan version. But what of
The Woman Stealer of Santa Clara (Pt. I, Tale 34) and of First
Mesa (Pt. II, Tale Io)? Are we to see in it a variant of Escape up the
Tree, or the original Pueblo tale which made it easy to take over the
Spanish tale? In the first hypothesis, to which I incline, the Santa
Clara-First Mesa tale belongs to an earlier stratification, a more
thorough adaptation, and the Zuni-San Juan tale is later or less
adapted.
In Pueblo witchcraft belief and throughout Pueblo folk tales is
expressed the idea that the animals or birds have but to take off their
skin to become human. This belief seems as native as any I know.
And yet it is also a belief of Europeanfwitch-lore, occurring also in
European folk tales. In these Tewan tales it is interesting to find the
incident occurring in the European tales of The Duck Girls and The
King's Son Becomes a Deer, as well as in the Pueblo tale of The
Witch Wife, if that tale is of Pueblo origin. The witch meetings
sound strangely European.
In contrast to those enigmas of acculturation there are in the collection Amazon tales of women going to war, which have very
obviously separate sources, and show no acculturation at all. They
are a good instance of how the same general idea may be expressed
so dissimilarly that there is no suspicion of common origin.
*In the collection, variation of still another type may be noted, that
of the individual story-teller. My San Juan informants were uncle
and niece.2 The woman interpreted for the man, who was also the
I. Parsons i.
2. They will be referred to as Informant I of San Juan and Informant 2 of San




6


Memoirs of the American Folk-Lore Society.


source of all the stories she told independently. Therefore where the
same story was told by both, the differences may be fairly put down
to individual variation.
The San Juan uncle, a man of about sixty, and a member of the
hierarchy, was a highly accomplished narrator, the most accomplished I happen to have met in any pueblo. Not merely was his
memory excellent and his general intelligence high, but he was an
artist, truly a great artist, with feeling for values, humorous and dramatic, yet using with fidelity as well as with resourcefulness the
patterns of his narrative art and of his daily life. His sister's daughter,
a woman of forty, was a good interpreter, knowing enough English
for clear and full statement, and yet not too much to mislead her into
paraphrasing and dressing up, vernacularly. The Santa Clara narrators
were a middle-aged brother and sister, I both more Americanized
than the San Juan narrators and consequently more reticent in ritualistic references, but they were passable story-tellers, the brother at
least, and to him in particular are due the more recently borrowed
Spanish tales, heard by him in Tesuque. My own Tesuque informant,
a man whose daughter interpreted for him, was not a competent
narrator, so that with two exceptions, his brief tales are grouped as
fragments or variants. The narrators from San Ildefonso were by far
the least satisfactory. The man was unscrupulous and lazy, the
woman, for whom a young daughter interpreted very badly, was
extremely timid; so that the San Ildefonso contribution is scanty and
incoherent. I include it merely for the sake of minor points of
comparison. The First Mesa tales (pe'yuh) were told in English by a
Tewa Bear clansman married at Sichumovi. Some of them he heard
from  his mother at Hano 2 or Tewa. His mother was a good storyteller, he says, but as a rule the men are far better narrators, he
thinks, than the women. As at Zufii and at Jemez, men get practice
telling the tales in the kiva. In narrating in English the Tewan was
quite carefully translating, as he related, sentence by sentence; the
repetitious character of the narrative is in evidence. His narrative
style is very similar, as far as I can appreciate, to the style of the
New Mexican narrators, and similar, I may add, to Zuiii narrative. 3
All of which differs from the more prolix style of Keresan narrative,
Juan. The other informants will be similarly referred to Informant 3 of Santa
Clara, etc., names being withheld in consideration of the story tellers; story telling
is not always a harmless pastime in the Southwest.
I. Referred to as Informant 3 of Santa Clara and Informant 4 of Santa Clara.
2. The place name Hano is used only by the Hopi; the Tewa themselves refer to
their town as Tewa and they consider the term Hano derogatory.
3. The Hopi tales recorded in English by Voth are in some cases synopses rather
than close renderings of the originals and the native style in narrative is necessarily
lost.




Tewd Tales.


7


as Dr. Boas has recorded it in text, although a part of this difference,
not all, I think, may be accounted for by the inevitable difference
between narrative in Indian with literal translation and narrative
in English.
Since writing the foregoing both Miss Bunzel and I have recorded
additional tales or variants from the same First Mesa narrator. Comparison of the variants, making due allowance for the difference in
audience, Miss Bunzel having had a comparatively slight acquaintance
with the narrator, shows a surprising range of variation in the same
narrator. Compare, for example, Tales 8 and 9, in both of which
the maiden leaves home in temper, but the cause of her outbreak
is different enough to make of the matter two quite independent tales
which in their second parts, however, merge into the same tale with
differences which are merely variants. Possibly the narrator would
assert that Tales 8 and 9 are throughout two entirely different tales
and always told as such. Nevertheless I would surmise from the
whole evidence that the narrator feels free to combine and recombine
tale parts or incidents.
Properly told, a Tewa tale opens by naming the tale personages
and stating where they were living. This is characteristically Pueblo.
An expression for long ago and far away [owewehemnbayo (N. M.),
oweheyamba (A.)] may be used. There is no closing phrase, unless the
phrase hawage upo or hc heinamu (N. M.), translated "thus it happened " or naheimo't'opitai (A.), translated, " thus far I know, " may
be so considered. At San Juan, a forcible expiration is the customary
conclusion - hu'! with the right hand held palm upward to the
mouth and motioned in the direction of the listeners. The expression
is also used, " I throw it to you, " or " I pass it on to you, u'! "
which is, I take it, the regular implication of hu'!, i. e., it is the
Pueblo breath rite to convey quality or vitality. On First Mesa on
concluding a tale the narrator might stretch his arms out or up and
say, " May my melons grow so large, my corn so high! "   This is
not done by the Northern Tewa.
In the New Mexican tales a large number of places are referred to
in localization, including ruins; actual place names are used in the
Arizona tales, but generally the localization is at Kunluokyut'e' e,
described as the underworld place where the Tewa lived before the
emergence. This place word appears in the New Mexican tales as
Kvnochute' e which is translated as Green Corn kiva. Sometimes the
name is used alone as in the Arizona tales, sometimes with another
place name. In the names of tale personages there is less resemblance
in the two groups of tales. The Corn girls figure in both; but Oli

i. This is Zufii usage. We may compare the Apache tale ending, " Many my
jucca fruits lie. " (Goddard).




8           Memoirs of the American Folk-Lore Society.
vella Flower boy, counterpart of White or Yellow corn girl, does not
appear in the Arizona tales, nor do the names for the older generation, Uroto sendo, Prayer-stick old man, or Kontsibu kwiyo, Shrivelled corn old woman. The war spirits or Towae of the Northern Tewa,
on First Mesa are called Ewele, but in both groups their soubriquet,
variously translated Ash boy, Poker boy, Fire making boy, is the
same - Pategee, Potekeenu. In both groups Coyote keeps a similar
tale-appellation which is translated on First Mesa as Water-drag man,
and was explained as a reference to Coyote pawing at a spring. It
may be, I surmise, a reference to him as a water or rain caller. I
When he calls in the day time it is for rain, they say on First Mesa,
at night he calls out to give notice of sickness or disease or enemies.
The Northern Tewa entertain the same reluctance against telling
stories in summer as the people of Taos and of Zufii. " The snakes
will bite you, " they say at Zufii and at San Juan. Were a story
asked for, at San Juan, somebody might say, " No, the snakes are
stirring. "
Since Dr. Ruth Benedict is about to publish a concordance of Pueblo Indian folk tales it has seemed unnecessary to give general bibliographical references for the tales in the following collection. The
bibliographical note is only for particular points of comparison.


I. Cp. pp. I5, 20, 21.




PART I.
TEWA OF NEW MEXICO.
EMERGENCE AND MIGRATION TALES.
I. THE EMERGENCE.
There was a big lake, Ohange pokwinge, Sand Lake. 2 There were
lots of people in there. They stayed underneath the water. Then
they were talking about it, how to go up from the water, how to
get ready to go up. And so our mother was born, KVts2ebukwi payokaga, 3 corn white our summer mother. In four days after our
mother was born, our ice mother, Kgtsebukwi oyikaga, was born.
Where she was born there was a little green grass (tatsauwe behge 4, ta,
grass, tsauwe, green-blue). And so they said, those people, " This is
our mother, summer one, "said the people. When our corn white
mother, ice mother, was born there was just the same round place.
So the people said, " This is our mother, winter mother. "
Then those people said they would get a man. They said, " You
are a man and a woman. " s Then the man said, " I am not a man,
I am not a woman. " Then they asked him again if he would not be
a man and woman. And he repeated he was not a man and a woman.
They asked him three times. " You ought to be a man and a
woman. " He said he was not. The fourth time they spoke, they
said, " You have to be a man and a woman. " So he said, " All
right. Yes, I am a man and a woman for all the people who are in
here. " 6 At that time while they were under the water they did not
I. Informant I of San Juan.
2. At Montevista, said the narrator. Visitors from Taos would throw bread into
this lake, which had never been visited 'by informant. Okonge, a Santa Clara man
called the lake of emergence, which he also placed near Taos.
3. Corn, white, bu'u, "( large low roundish place " (Harrington, 5o), kwi, woman,
paye, summer, kaga (?).
4. Be'e, small low roundish place; ge, locative (Harrington, o5).
5. This puzzling phrase appears to be synonymous in Tewa usage for ceremonial
potency, also for personal courage and adequacy. There is no implication of hermaphroditism. Cp pp. IO, 23, 26, 38.
6. Note the characteristic Pueblo implication of the compulsive nature of the fourth
request.




IO


Memoirs of the American Folk-Lore Society.


know where was north (pimpiye), west (tsampiye), south (akompiye),
east (tampiye), zenith (opamakore), nadir (nasogenoye). So they told
this man he was to go up. They did not know where north was.
Then they let him go up. Then he went up northwards. " Wonder
if you are going to have good fortune, " they said. " If you find
anything good, you must come and let us know it. " Then he came
back all ragged and brown. They said, " What did you see where
you were? " He said he did not see anything except the ground,
near the big hills. They said to him, " You must think like a man
and a woman. Now you must go westward. " Then he came back.
So again when he came they asked what he had seen. He had seen
everything all dry, nothing but ground. Now he was to go southward. He went, he came back. They asked him again. In just the
same words he answered. Then they said to go out eastwards. When
he came back, they asked him  again, and in the same words he
answered. They said, " You have to be a man and a woman, now
you are going up above. " He went up. So they said to him, " You
did not see anything when you went, now you belong to Kanyotsanyotse. You have to go out from here. Wonder if anybody will
love you. " So he went out and to a big court. And then he came to
a certain place. They opened to go down. He was in the upper story
with a man. And under them were different kinds of animals (tsiwi),
mountain lion (k), bear (ke), koho (kzyo, wolf) 2, fox (de), mosa,
different kinds of cat, tamagin (dragon flies), also bees (worobe), the
big and the little ones. Then they told the man to go in. Then he
saw those things and when he saw those things, he got scared. They
said, "We are your friends. " He was afraid and pushed the other
one. Those animals jumped up on him and scratched him all over.
They were supernatural (pinan). Then he stood up a sound man
again. Then they sat him down. They gave him arrow points and
buckskin to hang over the right shoulder, red feathers for his hair,
moccasins, leggings and shirt of buckskin. They told him, " These
are what you are to use. " They put black dirt (poshu) 3 all over his
face. They put downy feathers all over his hair. They told him to
take his bow and arrows. " Now you are ready. We love you. " So
he went out from there. He went back to the lake. He came near
the lake and he began to dance and to sing and to call, U...u!
They heard it, they said, " That's good! That's good! " They said,
"Maybe somebody loves us. " He came in and they saw him. He
I. Note the characteristic Pueblo circuit. Cp. Harrington, 42.
2. Harrington, 43.
3. " The black and sparkling fine sand seen on water-washed sand surfaces along
the banks and islets of the Rio Grande. " (Harrington, 582). It is used not only as a
ritual face adornment, but in offerings, together with meal or pollen, to Lightning
and to the Horned water serpent.




Tewa Tales.


1 I


was Kanyotsanyotse. ' That was the first one (i. e. he was the original Kanyotsanyotse). 2
And   those  na   imbi kwiyo kptsqbukwi ptyokaga oyikaga (Corn
Mothers), they stayed in the same place where they were born. Then
he (Kanyotsanyotse) said, " I need a woman. " There were lots of
men. He was walking around where they were sitting and he caught
hold of one and stood him    up and he got kftsqbukwi and gave it to
the man he caught. So he took the Mother and gave it to him. " You
are Poetoyo; 3 you have to care for all these people in the summer
time. You are their father and mother. " Then he said, " Yes."
"You are the father and you are the mother, " they said to him. So
Kanyotsanyotse said to the man, " You are the father and you are
the mother. If any little boy or any man or woman talks about you,
do not get mad with your children. You have to treat them well, even
if they speak against you. " Then he was looking for another mother.
He was looking and looking around when he saw another man. He
caught him. He gave na imbi.kwiyo kftsa bukwi oyikaga to the man
and said, " You are the father and you are the mother. If any man
or woman speaks against you, do not get mad. You have to treat
your children well " (as Winter chief). So those were the old ones,
pat'owa sendo. 4   Then they    said, " Yes; now   we have found a
mother and a father, " they said. "So we have to walk up from
here, " they said. So they stood up in the north. They said, " Here
is not the place. " They stood up in the west. They said, " Here is
not the place. " They stood up in the south. They said, " Here is
not the place. " They stood up in the east. They said, " Here is not
the place. " Then they were singing poqka. 5 Then they went northwards and they came out from there.
i. His full name is Kanyotsanyotse tetseenubu'taa (bird, yellow, boy, " round
place where they stand up "). Harrington translates but'a as big round circle. It is
applied to an October dance and t6 a circular constellation (Harrington, 5o). So we
may translate Tetseenubu'taa as yellow bird circle boy. As for Kanyotsanyotse, it
was translated by an Arizona Tewa as White wildcat man, yo being a song syllable.
In the Arizona songs Wildcat and the other animals, Mountain lion, Bear, Badger,
Wolf, Snake, are referred to in the color circuit of yellow, blue, red, white, dark,
and all colors.
2. Represented in San Juan today by the Hunt chief, Pjiksendo.
3. The Tewa have a moiety organization, being divided into Summer People and
Winter People. There are two Town chiefs. The Chief of the Summer People (Summer chief, Summer Man) is called Poetoyo (poingtoyo), and as Town chief he is
in charge of all the people from March to November. The chief of the Winter People
(Winter chief, Winter Man), oyike, is in charge as Town chief from November to
March.
4. " Fish people old men " is the accepted translation, but the clue to the meaning of this term is lacking.
5. Water runs song. It is sung to ask the Mother " to give good times, " in the
seasonal transfer ceremonies of Winter chief and Summer chief.
I




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While they were under the lake they had made two T'owa'e. '
So they said, "Those two little boys have to think like a man and a
woman. " From the Lake they went up and said, " Whatever you
see you must come and let us know. " So they came in and let them
know. So they questioned them. They said, " Yes, we went up and
we did not see any hills. " Then they told them again and so they
said to them, " You belong to our father and mother, " said they to
them. Then they were getting ready what they would need when
they went up from the Lake. They were thinking about how they
could live in this world. They went out again. As they were walking
they saw wake. The younger one was ahead of the elder. 2 The elder
said, " Wait for me, tiupare. " 3 He waited, they changed places.
The younger said, " Wait for me, tiupare. " Then they came to the Lake.
They said, " We are tiunpare. " So they went on. Then they told them,
" You have to go out from here and go to the north, the west,
the south, the east, and bring back a true account of what you see. "
So they went out. They stood up. Then they said to them, " Try it,
tiupare. " So he took out his arrows. Then he said, " If I shoot it
this way, if the arrow does not come back, that way is the north."
Then it went and did not come back. They said, " Now we know
where the north is. " They gave the name " north. " " Now, tiupare, try with the arrow again. "He shot and the arrow did not come
back. They named it " west. "" Try with the arrow again, tiupare.
If the arrow does not come back, that is south. " He shot and the
arrow did not come back. That was south. He shot again and the
arrow did not come back. That was east. " Shoot the arrow up and
if it does not come back that will be opamakore (sky). " 4 He shot it,
it did not come back. So he said, " Try, tiupare. Shoot up the arrow
and if it comes down on the ground and into the ground that will
belong to the nadir. " He shot up the arrow. It came down and went
into the ground. That was the nadir (tnnsogenoge). 5 Then they went
in. Then they asked them, " How did you fare? " They said, " We
fared well. We know where north is, and west, south, east, above and
below. " So they said, " That is all right. Thank you. Now we know
you have placed the steps (directions). " Then they said, " You have
left out one word yet (you have omitted one thing). You have to
I. Literally, people small. These correspond to the " two little war gods " of
Zufii. As appears later the T'owa'e of the Tewa are in a set of six or rather twelve,
according to the color-directions.
2. The relative positions were shown on the fingers, by placing the index finger
of the left hand ahead of the index finger of the right hand.
3. Younger older (brother or sister). This compound term is applied to a ceremonial colleague.
4. See Harrington, 24, 42, giving opamakowa, world sky.
5. Aqn, earth; soge, to sit; nuge, below, Harrington, 42.




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I3


get them all together, two by two, blue, yellow, red, white and
nokunwi and tsiege (all colored) (six T'owa'e). " Those are Indians,
what they need they are to mind them (guards for them). They still
use them. They belong to the akonotuyu 2 of Taos, Picuris, San Juan,
Santa Clara, San Ildefonso, Nambe, Cochiti. So they were all two
by two. They said, " Now you have to think like a woman. You
have to put up the big hills now to the north. " So they took a little
mud and they threw it this way (indicating the directions) and there
were the hills. Then they said, " When we work pinan, the sky will
get dark, there will be white ones, like a flower, (clouds), 3 there will
be a rainbow and lightning (tsiguwenu) and the sound of rain falling,
and fog. "
They came out from     that Lake. They could not walk. Poatoyo
kicked a ball 4 and it could not go. So he said, " Oyike, now you try,
tiupare. I wonder could you do it? " He threw it. It ran and it made
a noise. Where it stopped was hoarfrost (oyegebeye). It made the
ground hard. s
Then they were going along walking and walking. And some got
head-ache and some, stomach-ache. And they said they needed something again. " That is why we have head-ache and stomach-ache. "
And so they said, " Maybe those mothers we are carrying are not
good mothers. " So they went back again. Then Kanyotsanyotse
said, " Whatever does she (payokaga) need? " He opened her stomach and she had pointed things and stones in her stomach. 6 He
took all these bad things out and put in good things. 7 Then they
moved on again. They still had head-ache and stomach-ache. They
still needed something. So they came back again. They needed
Pu'fona. 8 They made four Pu'fona, and went out again. The
Pu'fona gave them medicine.
I. Meaning that the six or rather twelve T'owa'e were manlike, and were to
safeguard the people in what they needed and, through their ceremonies, got.
2. Outside chiefs i. e. war chiefs or captains.
3. Or possibly sheet lightning, which is referred to at Jemez as flower-like.
4. Cp. the Laguna account of how they come up from the Under World playing
kick-stick. (Boas, i).
5. This seems to be a version of the general Pueblo theory that at the time of the
Emergence the earth was soft and not viable. Since writing the foregoing a Tesuque
informant states that, "When the people were coming the earth was soft. They left
prints in the stones. They were moving slowly. Then Oyike with his kickstick,
(w'ebi) made the earth hard. "
6. Implying the usual theory of sickness caused by such intrusive things, which
are considered to be sent into the body by witches. Cp. Dumarest, I54.
7. Presumably seeds. Elsewhere corn ear fetiches are hollowed and seed filled. In
the Santa Claratale(see p. II5) where Arrow-point Wind boy is subjected to similar
treatment, the good things are pink quartz and turquoise, the bad things removed are
cactus spines.
8. Doctors or members of the curing society.




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They came to a big river. There was Magpie (kwik). He put his
tail across the river and on it the T'owa'e passed over. The two old
ones, the caciques (Summer Chief and Winter Chief), came on the
other side. Then Magpie's tail turned over in the middle of the river
and the people fell down into      the water.    Those old mothers
(caciques) said, "You have to turn into fish. Who is not lazy will
catch the fish and eat the fish. " Some were left on one side, some on
the other side. They were calling to one another. They threw stones
and sticks at one another. Then those who stayed on the other side
said, " That is what you need. You are Navaho, Ute, Apache,
Kaiowa, Comanche. " So when they called their names, they said,
" You belong to them. " They have their own languages. They
could not talk to each other. So the caciques told them, " You do
not need to build houses. You can build houses of deer hide and
buffalo hide. When you have babies you have to use deer meat. That
is what you will use, " they said to them. " If you come and try and
fight with our people, it will run blood. " That is why when the
Comanche and Kaiowa fought with our people only one or two of
our men were killed. Our father and our mother said, " You are my
own fighting people. Our houses are adobe houses. " Thus they said
to them, " Sometimes you will come to our places, when you need
meal and corn." 2 So they     went out walking to the north, west,
south, east. " There you are going to be with all your children. " 3
Those Akogee 4 were walking along, they were very sorrowful.
"We need something, " they said, so they went back again, those
older ones, into the Lake. Then they brought those Kossa. 5 They
were making fun, those Kossa. And the people began to laugh and
grow glad again.
The Summer Mother got the western hills and the Winter Mother
got the eastern hills. So the Winter Mother comes up in the east and
i. This incident was given by a Santa Clara man. " When they came out from
the Lake, they reached a river. They tried hard to cross it. Put across was the tail
feather of Magpie. They crossed on the feather which broke. Some were on the other
side, the others stayed on their side. " Cp. Harrington, 214.
2. Cp. Robbins, Harrington, Freire-Marreco, 97.
3. From a like account given by a San Juan woman of the origin of the fighting
people (hqming t'owa) I infer that this part of the myth at least is not esoteric. I" After
they came up from Ohange pokwinge, their leader was Tsew"', Eagle tail feather,
(presumably a reference to the forelock feather worn by Kanyotsanyotse) they came
to a river. Those who did not cross became the Pueblo peoples, some of those who
crossed fell in and became fish, those who got across became the fighting peoples,
Pima, Apache, Navaho, Kaiowa, Ute. "
4. Another term for T'owa'e or Akonotoyo, outside chief. A " little yard dog"
is called akoge.
5. Clown society. In this account there is no reference to the Kwirano, the other
clown group. There is but one Kwiranto at San Juan and none at Santa Clara.




Tewa Tales.


I5


the Summer Mother in the west with their Oxuwah. x Those people,
their children, were coming along the hills. The Winter Man was
coming with his children on the hills. The last ones were coming on,
back on the hills. " When they were going to have oxuwahi2
Posew'a 3 would call from one side to the other side. So they came
together in Tekeowinge. 4 That is the way it happened, how they
came up from that Lake. Hu'!
2. MIGRATION: THE BOY WHO BROKE HIS FAST. 6
Oweweham'baiyo lived at Uwipinge 7 all the people (t'qkitowa.)
The people had moved along Pingkwaiye 9 (Sangre de Cristo Mountains) and along Ts4mpiripingkwaiye, the west side range (Jemez
Mountains). The eastern mountains belonged to the Winter People
and the western mountains belonged to the Summer People. Those on
the Eastern Mountains, the Winter People, were eating deer, elk (the
meat of wild animals); and the Summer People were eating jucca fruit
(pahbe), mantsanitabe (?apples), berries (puhpahbe),I1 okumbe,"I prickly
pear (sebe)I2 - all different kinds of fruit. The Winter People's
leader was Oyi'ke, the Summer People's leader was Poatoyo. As they
were walking divided,13 some on the west side liked the east side
and walked over, some on the east side 'liked the west side and
walked over. All came down there to Uwipinge. So when they were
all down together, they talked about where they were going to make
a place to live. So they said, " From here we ought to find a place to
live, wherever we like. " Some said, " We like Oke'anyebu. " So
they said, " Then you will be Oke' (San Juan)". Others said, "We
I. Cloud People, i.e. kachina. Ordinarily they are orientated according to the six
color directions. Cp. p. 30, n. I.
2. Cloud People, moving, i.e. kachina dance.
3. The Tewa folk-tale name for Coyote.
4. See below, n.7.
5. Informant I of San Juan.
6. Cp. Harrington, 208.
7. Called more commonly Tekeowinge (tekeuwinge, cottonwood bird pueblo place,
Harrington, 336). It was called ongwfpinge (ongwi, pueblo; pinge, in the middle of)
Harrington was told, because it was " centrally situated among the pueblos. " So it
is, but other ruins, as Harrington pointed out to his informants, are also central. The
fact is that in Tewa myth this was where all the Tewa first lived together after the
Emergence and before they separated.
8. Translated " all the Indians. "
9. " Moutain heights. " Probably this should be Tampije'i'ip ng, eastern mountains, as Harrington writes (Harrington, o04).
o1. See Robbins, Harrington, Freire-Marreco, 116.
I. Possibly " turtle plant," a fern. (Robbins, Harrington, Freire-Marreco, 53, 59).
12. Robbins, Harrington, Freire-Marreco, 62.
13. Cp. Harrington, 344.




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like to be on the other side of the river. " So they gave them a
name, Kahpo, Leaf water (Santa Clara). So others said, " We like
that place, on the other side of the river. " So they gave them the
name Pow'oge (San Ildefonso). Others said, "We like the same river,
clear up there, Kibu' (gopher place). "-  " Well, you have the
name Nambe'. " ' Others said, " We like way up there, Tatunge, dry
ones. " 2 -  " You have the name T'et'suge. " The people from
down there, they always like to drink water. " So you have the name
Posuwege 3 (Pojoaque). " These six have just one language.
We used to live at Okeowingeanyebu'. 4 So they said, " Here we
do not have a good life. Let us go over to Okeowinge powongwi
koochute'. At Okeowinge powongwi koochute' at that time it was
new.
(Follows the story why they moved.) At that time they would keep
the boys s pinangkwa 6 and those T'owa'e they would take care of
the boys. They kept them in the house for twelve days. They kept
them in there for rain, to have good rains. And one of those boys, he
was waiting until those who were taking care of them fell asleep. It
was the business of the guards to give them rain water. 7 The guards
saw a boy going up, and they went after him, they ran after him.
He ran over to a lake, and they ran after him, but they did not
catch him; and he jumped into the water and he drank all he
needed, and he got full of water; and they brought him back and
took him back to Sibo'pene 8 (where they were in). And all the
water he drank came up from his mouth and all those in there turned into frogs (pembowin). Then they said, " We do not have good
times here. " So then they went to where we live now. They all
moved. Only Tesuque did not move. Hfheinamu (thus it happened).
Hu'!
3. THE MASK THAT STUCK: 9 DOWN RIVER TO THE SNAKES.'~
At Pow'oge (San Ildefonso), long ago, when the Kweko (Mexicans) first came, when their godfathers took them to the priest, they
I. This is indirect corroboration of Harrington's surmise that the name Nambe
means a small round mound of earth (Harrington 38I).
2. Cp. Harrington, 387.
3. Drink water place. See Harrington, 334 (po, water; sungwx, to drink; ge, down
at).
4. See Harrington, 207.
5. Boys of fourteen or fifteen, only boys with a good heart, and only in time of
drought.
6. Magic (?) working. See p. 9, n. 5.
7. Cp. the Hopi rain-water drinking girls in the Lalakunti ceremony.
8. Possibly the Keresan term Sipap for the underworld.
9. A story is told at Zufii of the Sumaikoli mask sticking to the face of the imperSee note 10 p. 17.




Tewa Tales.


I7


had a great big oxuwahhe (kachina dance). At that time there were
few Mexicans, so the oxuwahhe was in the day time. Those making
oxuwahhe were always guarded. When the impersonator went out to
urinate, somebody went with him. They kept them in four days.
They gave them only green corn (tsihku) and corn bread (kupawa)
without salt, and no meat, three times a day. One of those boys
said he wanted to urinate, and so they took him out. He had been
three days in. The boy said to the guard, " You stand here and I will
go on the other side and urinate. " Now this boy had a friend
(k'ema), and he went in there. He said to her, " I am the chief of
the Oxuwah. You will see me tomorrow. I am going to come in the
day time. " Then he said, " Tomorrow when I come, I will jump
into one corner of a ruined house and you stay there and I will move
my mask and take it off and you will see I am not lying. " Next day
the Oxuwah were coming, and she saw them and went into the
ruin. And they were waiting for this Oxuwah toyo (chief), for he
always went first. Then they saw that girl and she came out and
went into town. Those Kossa talked to those Oxuwah and told them
to go home. I That Oxuwah chief did not go out, and the next one
took them out. They went into the house and found that Oxuwah
chief walking up and down. The Kossa caught him and tried to take
off the mask (tsemu) and it stuck to him. They could not take it off.
He just walked up and down, and could not take it off. So they called
there all the men they knew. " Because this boy talked with a girl
that is why it is like this. " That boy was the son of Poatoyo (Summer chief). They told the old ones to bring prayer-feathers for all
the Oxuwah, so they would help them. Then if they loved that boy
he could go straight into the big lake. Their Outside chief (akonotoya)
took the boy to Blue water old man 2 (potsa'we seno). They did not
love him, so they would not take him in. They found another lake,
Yellow water old man (potseyi seno), but he did not love him, he
would not take him in. They found another lake, Red water old
man (popi seno). He did not love him, he would not take him in.
sonator who had broken the continence taboo. On First Mesa there is a story that
once during the performance of the long form of the Powamu ceremony in which a
girl and two boys in masks (those of any kachina) are represented by each kiva, a
girl and boy from Chief kiva " tried at being sweethearts " on their way up from
Kowaiwaimowe (the kachina house, i.e. shrine), and that on their return, when
they undertook to remove their masks, these stuck to them. Now they tell the young
people not to think of love-making at this time lest their masks stick to them. This
is the only occasion, by the way, that females on First Mesa wear masks.
io. Informant I of San Juan.
I. Implicit here is the usual relationship of guardianship held by the clowns
(Kossa) towards the kachina.
2. Cp. Harrington, 263. The tale appears to answer in the affirmative his query as
to whether or not Blue water man is a mythic being.
2




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They came to a big river (pokege). ' All their feathers were gone, they
had put them in all the lakes. So they let him go. They said, " If
you find those who love you, they will take you. " Then he went
through the woods. The woods whipped him and tore his clothes.
He came to Spider old woman's house. She said to him, " You are
the son of Summer chief. You showed yourself to your girl. Now
you have gone to every lake and there is no door for you. You
thought you were playing, but this was not play." "That is what
happened to me, " he said. " If you ask your Mother to help you,
maybe she will help you. " Then he walked on, and came to the
house of Tarantula (K'etopuye). 2 So Tarantula said to him, " You are
Summer chief's son. You have walked all round and nobody has
loved you, and I do not know whether to love you or not. You
believed in nothing. " But that Tarantula did love him, and made a
box and put him in the box, and put in some seeds of corn, and
made a piece of mud and put seeds of corn in this piece of mud.
" This is the one to tell (direct) you. When it is October 3 the leaves
will turn yellow. " So Tarantula smeared the box all over on the
outside with gum, put the boy inside and took it to the river, and shoved the box into the water and said, "You will come to a waterfall, it
will turn you four times, four times you will go down again, to the
end of the river. Then kick open the box and come out. " As he went,
in time the corn leaves began to turn yellow. So he kicked open the
box and came out and came to where lived two Yellow snake girls
(PTnyotseyianyo) who were a kind of pinandi. 4 And they loved him.
And they said, " Now you are going to your home, but you are
going as a kind of priest ('ow'a). When you come to be priest in your
home, if no words come out from your mouth for twelve days, you
will be a good man. " So those Yellow snake girls went with him
to his house and left him there. (This boy was married and had one
son). People said, " A new priest has come. " (They used to live near
Santa FE.) His wife was living yet, and his father. It was within one
day of the twelve days. They had told him not to speak, so he had
not told who he was. They were calling the priests to Santa F6. When
the priest went they would send a boy with him. They chose his
son to go with him. He knew that was his son. So they were going;
it was very far. And the boy was walking. So the priest said to the
boy, in Mexican, " Come on, my son, get on the back of my horse,
we will both ride. " " I am a good walker, " said the boy. " You
are my son, " the priest said in Indian, " come and sit on my
I. River bank (Harrington, 85).
2. Henderson and Harrington, 60.
3. Poyeripo. Cp. Harrington, 66.
4. See p. I9, n. 5.




Tewa Tales.


I9


horse. " The boy got scared. " Harahi'! this priest knows how to
talk Indian. " He got on the horse's back. " I am your father, " he
said. " Did you ever hear your grandfather and mother say how one
year Summer chief's son came out Oxuwah? "        That one who
made up as Oxuwah, that was my father, " said the boy and began
to cry. " I am that one, " he said. " Do not talk, my son, to anybody, even to your grandfather or mother or tiu (younger brother or
sister), just sit by and you will know it. " (Those Yellow snake girls
had said he was not to talk for twelve days. He had only one day left
and he talked to his son. They had said if he talked within twelve
days, two days later they would kill him.) The boy said, " I wonder
why this priest talks to me in Indian? I wonder if it is the truth? "
The next day they came back to San Ildefonso. (They always get
the house ready for the priest.) The boy when he came into the
house thought, " I guess I better let my grandfather hear about it. "
-  " Did you come, son, with the priest? " -  " Yes! " -  " Did that
priest give you enough to eat, take good care of you? " -" Yes.
That priest could talk Indian. " At those words the priest fell sick.
The boy said, " That priest said he was my father. " When they
went to see the priest he was dying, those two Yellow snake girls
had bitten him. So he died. There was just one day left for him not
to talk, and he talked, and died. That is the way it happened at San
Ildefonso.
4. OLIVELLA FLOWER ESCAPES.
At Okeowinge koochute'e, 2 were living Olivella Flower 3 and
Yellow corn girl. Olivella Flower would go hunting every day and
bring a deer. He is a good boy, he never thinks of anything bad. He
gives meat to every one, he leaves out nobody. To Spider old
woman (awLkwiyo), to Buffalo and Deer, Olivella Flower took
downy feathers (be), 4 to all these he took them, to ask them to help
him, to do whatever he wants. He asks them every morning for
help. So they help him. He kills one or two deer every day. Then
those pinandi s got angry with him. So they called everybody. They
I. Informant I, of San Juan.
2. San Juan pueblo green corn kiva.
3. Tininipowi.
4. Literally, stick; but it is the term used for prayer-feathers.
5. Magic (?) having. Pinqn has the general meaning of magical or supernatural. A
study of its applications would amount to a summary of the Tewa theory of magic
in behaviour and results. Through pingn inaudibility and invisibility (pp. 27, 67)
are achieved; through pinqn, people are put to sleep (p. 120), made fly (pp. 26,
37), transported over a distance (pp. 42, I67), transformed into animals (pp. 20-2I,
32), cured, killed (pp.45, I9), and revived (pp.36, 56, 63); through pinqn the hidden or lost (p. 36) is revealed; rain (pp. I6, 89), snow (p. x66), and wind (p. I66)




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said, " This Olivella Flower takes out what meat he wants and throws
away the rest. He thinks the deer costs nothing (i.e., is not precious).
We have to do something about it. You younger boys here, who
will be the one to kill Olivella Flower?" "  I am the one to kill
him, " one of them said. " I am going to make a big deer. " He said
to one pinandi who was Coyote (posew'a), " You have to call a little
snow tonight when it is getting dark to cover the ground. I will
go over to Olivella Flower's house to tell him a big deer is near at
hand. " So they do it. That pinandi made a deer. There was a big
kaye ' near there, that deer jumped near there. Then that pinandi
went to Olivella Flower, and he woke him up. He said, " I came
to tell you a big deer has just passed near here. " -  " Yes. I will
catch it. " He dressed, he got his arrows, he went down, he went
where that deer had gone. He saw him jumping. He was a big
deer. He went after it. Then as he went Spider old woman spoke
to him, " Olivella Flower, what are you going after? " -   "I am
going after a deer. " Then she said, " That is not a deer, that is a
kind of pinan boy. These pinan are coming after you, they are angry
with you, and working against you. Listen to me. They are working to kill you. As for that deer, catch it. " She gave him medicine. " Go down a little hill and so on down three hills, then on
his tracks spit medicine, also spit medicine all over yourself and your
hands. " On the fourth hill he saw that deer. That deer was falling
down and rolling over, he could not walk. He was a big deer, his
eyes were very red. He hit him with an arrow, looking at him. And
that deer spoke, " Hewemboharahi' 2 elder brother, Olivella Flower,
you have more pinan than we have. I am having a hard time, I am
almost dying, but I cannot die, kill me! " And Olivella Flower shot
him and killed him. Those pinindi had a fire in their kiva, waiting
for Olivella Flower. They thought they were going to kill Olivella
Flower. Olivella Flower was carrying the deer. Then Spider Old
Woman told Olivella Flower to carry the deer to the kiva and throw
it down. So he carried it. As he went up, they said, "He is bringare caused, corn and melons are made grow (p. 89), life is given to the inanimate
(p. 94). Society members or persons in ceremonial retreat have or work pinan
(? pinqndi) (pp.40, Io8), also the dead who are without a heart (p. I 6), also witches
(pp. 37, 62), including the foreigner, whether Hopi, or 'Navaho (p. 25), or Snake
People (p, I9). There may be competition in pinqn (pp. 2I, 38, 87-9, 92), and pinqn
is good or bad (pp. 36, 40).
Although so frequently used by the Northern Tewa, the term does not occur in
the Arizona tales at all. But it is not unknown on First Mesa (See Robbins, Harrington, Freire-Marreco, Io5) where a woman chief at Moenkapi was credited with
binqn because she smoked.
I. Shrine of stones.
2. Hewembo, because, harqhi, why, " I wonder why. " This very common exclamation is translated, " My goodness!" or " Oh my I "




Tewa Tales.


2I


ing Olivella Flower. " He said, " I am bringing you a deer, " and
he threw it down. And they scolded their old man (i. e. Chief).
" Olivella Flower has beaten you, " they said. " There are lots of
good boys here. I will kill Olivella Flower, " he said. " Get ready.
I will make a mountain lion (kq), nobody can beat Mountain lion. "
He told Coyote to make a little snow. When Coyote called it,
snow came. Another boy went and knocked at the door of Olivella
Flower. He said, " Good morning, elder brother! A mountain lion
passed by here. " He said, " Yes. We will catch it, to make a bed
of the skin. " So he took his arrows and went down. Then he went
after it. And Spider old woman talked to him, " Olivella Flower,
what are you going after? " " After a mountain lion, " he said.
" That is not one, that is pinqndi. " So she gave him medicine for
that lion. " As you did to the deer, so do to the lion. Spit medicine
on its tracks, and all over yourself. Go down on two hills, and spit
on the tracks. " So he did it. On the third hill he saw him where
there were some sticks. Lion was turning around and falling over.
He said to him, " You have more pinan than we have. Kill me. " So
Olivella Flower shot him, when it grew dark, and killed him and
carried him back. Those pinqndi were in their kiva. Then they said,
"Wonder why he did not come, that lion? Maybe he is waiting for
it to get dark. That lion will kill him. " Then Olivella Flower carried
him to the kiva to throw him down. " I bring you a deer, " he said
and threw him down. They fell to scolding one another. " I am going
to make up as a jack-rabbit, " said one. He called Coyote to call the
snow. This jack-rabbit passed near Olivella Flower's house. One of
those pinqndi went in and said, " Elder brother, a jack-rabbit has just
passed by here, it went close to your house and passed on. " --
"I will catch it so we can eat rabbit meat. " So he dressed up and ran
after that jack-rabbit. As he was running, Spider old woman talked
to him again, " Olivella Flower, what are you going after? "
" After a jack-rabbit, " he said. " That is not a jack-rabbit. That is
pinandi. I will help you. We have to help you because you never
forget us. I Come on, I will give you something. You will catch that
jack-rabbit. Go down one hill, and spit the medicine on his tracks. "
She gave some bees and some bumble bees to Olivella Flower.
" When you are having a hard time, let them out. If the big ones do
not help, let out these little ones. " So he put them in a cloth in his
belt. Then he went after that jack-rabbit and he spit the medicine on
his tracks. That jack rabbit got tired, and on the second hill he saw
him. There was a crack in the big hill and Jack-rabbit ran into it.
Olivella Flower could look in, not very far. He put his hand in the


I. A good illustration of how, to the Pueblo Indian, gifts may have a compulsive
character.




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crack and Rabbit caught him and pulled him in. He was caught tight.
Then he remembered those bees. He took them out. " Help me! "
he said. The bees went in and began to work on the crack. They
could not do much, they flew out tired, almost dead. He put them
back into his belt. He took out the little bees. He said, " Like a man
you have to help me. " They made a big noise way under. They
forced that jack-rabbit out. They bit him all over, in his mouth and
ears. Then he caught that jack-rabbit. He tied the bees up well and
put them into his belt. He carried the jack-rabbit in his hand to the
house of Spider old woman. " Good evening. They helped me,
I caught it. Here I bring it. I am glad that you helped me. " Spider
old woman said, " Because you believe in us, and always take thost
feathers out, our clothes, ' we help you. Never forget us. Those pinan
wont do anything more to you. " Olivella Flower went to the kiva.
"Here I bring you a deer, " he said, and he threw down the jackrabbit. When they saw the rabbit they did not try to do anything
more to Olivella Flower. That is what happened to Olivella Flower.
5. HE FOLLOWS HIS DEAD WIFE. 2
They were living at Okeowinge koochute'e, Olivella Flower and
Yellow corn girl. They were living nicely, they loved each other.
Then Yellow corn girl died. She left one little boy. One day they
buried her; two days, three days, on the fourth day in the evening
the little boy was crying. They could not make him stop crying. So
they carried him way up past the corrals on the east side. Olivella
Flower saw a fire at K'ywhanoge (it is down south). So he took the
little boy to the house of his ko'o (mother's younger sister). He left
him there. Then he said, " I wonder why there is fire there. I better
go there. " It was getting dark. So he went. When he came there
where the fire was, there was a house, and he stood up by the window and he looked in the house and he saw Yellow corn girl in
there; she was combing her hair. When she was living she would
comb her hair, and now in that same way she was combing her
hair. He talked from the window, " Hewemboharchi'! Yellow corn
girl, you are mean! You are not far from home, why don't you go
home? " Yellow corn girl said to him, " Hewemboharqi'! What are
you doing here? I am getting ready to go home tonight. Are you
not getting ready to send me away? I do not belong here. I am a
kind of wind. Are you going to send me away from here? "
"No, I love you, " said Olivella Flower. " I will not send you away
I. A very interesting reference to the significance of prayer-feathers as clothes for
the Spirits.
2. Informant I of San Juan.




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23


from here. " - " No, do not say that. Be a man and a woman. But
if you stay with me, in three or four days you will get angry with
me. " - " I think not, " he said, " because I love you. " -  " You
will be a woman and a man? " she asked. " Yes, I will be, " he
said. " If you are a woman and a man," she said, " come in. " So
he went in. And that night they slept together and he put his arm
around her, and he smelt her (in the mouth) and he drew himself
away. " What are you doing that for? " she said. " Why did you
say you would be a woman and a man, and now you turn away? "
" No, " he said, " I get tired on one side, that is why I turned
on the other side, " he said. But he kept smelling of her. " That's
why I told you to meet me at home, and send me away. But you
said you were a woman and a man, and now you have to stay with
me. " But he could not stay, and he got up and went down and ran
away. " Why are you running away? " said Yellow corn girl. He
ran, and she ran after him. He came to a shrine, he could not hide.
He went to another shrine, he could not hide. He came to the house
of T'owa'e. He said to him, " Olivella Flower, Yellow corn girl is
running after you. Can't you find any place to hide? " - " No.
Will you please help to hide me? " - " Yes. " ' He had a cane
arrow, he put him in it. He shot him up. He became Big Star
(Agoyotsoyo). Sk  came after him. T'owa'e put her into another
cane arrow and shot her up. She followed on after him as Tsekinkwiyio, Yellow going old woman. She had died, she did not give out
a strong light. Agoyotsoyo, he was alive, and so he gave much
light. Agoyotsoyo comes up first, Tsekinkwiyo next. But sometimes
she passes him; for Tsekinkwiyo has no heart. That is the way it
passed with Olivella Flower and Yellow corn girl. That is why we
make four days, and then send the dead away from here, they do
not belong here. After four days and nights we cook good things, we
take a little bowl and put food in it and take it out. All their relatives (matui) are there and say, " Do not remember us, even if we
dream in the night. " They say when they take the bowl out, " You
do not belong here. Whether you become Kayapowaha (Warrior
cloud beings, i. e., the Outside chiefs or " war captains " of the
cloud beings of the directions) or Kayatsauwe (Blue spirits, i. e.,
Blue cloud beings), Kayatseyi (Yellow spirits) or Kayapi (Red spirits) or Kayatse (Speckled spirits or Dark spirits). From the big
mountains, from the foot hills, or from the east plain, 3 from there
you have to help your people. Do not remember us. Even when you
are moving about, we do not need to hear. You have no heart. You
T. Cp. for the pursuit by a dead woman, Zufii, Parsons 7: I56-I58.
2. Cp. Harrington, 49.
3. There lies the cemetery of San Juan.




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have to ask Josita' (like santu) to give us a good living. " I We make
one line 2 (with foot), and in the same line move the foot four
times, one, two, three, four, and say, " Go away from here! " Thus
it was with Olivella Flower. Hu'!
6. THE TAOS DEER HUNTERS AND THE GHOST. 3
There was a girl having a baby. She died after the baby was out.
Yet they did not make any four days. Then Olivella Flower said they
would go after deer. They went north, twelve boys. They built a camp
where they thought there were lots of deer, and there they stayed.
They found lots of deer, and killed them. Then they said that who
ever came first into camp would have to make a fire and cook. They
went hunting deer. When they came back in the evening all was
cooked and ready. They asked who came first and cooked. Nobody
knew. " Wonder who came and cooked for us? Maybe somebody
who is good. We come tired and all is cooked for us. " They ate
and lay down and slept. In the morning they cooked for themselves,
and went out hunting deer. In the evening, coming with deer, they
found all was cooked and ready. That is the way they spent every
evening. Then they got enough meat. They got ready to go back to
their home. They said, "Tomorrow we will go hunting again, and
take some meat on the way. " So they dried all the meat they had.
Then next day they were going. They got lots of wood and put it
near their camp. The boys were talking, " I wonder who has been
coming and cooking for us. What shall we do for them? I wonder
who it is? " they said. " We have to cut a piece of meat, each one
of us, and put it down for her, and call her, maybe she will come
and take it home. " 4 One man stood up and cut off a leg and put
it down for her. Each one put down a piece, there was a big pile of
meat. They said, " Who will call her? " So they told one boy,
"You have to call. We will get lots of wood and burn it and see
from where she comes. " So that man stood up. " When she comes,
whatever she is, do not run away, stay like a man. " This man called, " Whoever it was who came and cooked for us when we came
back tired, come on! This is for you. Come on! Come on! " He
called the fourth time, " Come on'! " Then somebody called, " I
am coming-g! " He called again, " Come on! Come on! "-" I am
I. The Catholic doctrine of intercession. Stevenson noted it in Zufii among the
spirits. I did not.
2. This line means mountains and hills that are not to be passed over. Cp. similar
funerary lines of exorcism made on First Mesa.
3. Informant I of San Juan.
4. In just this spirit offerings are put down for the supernaturals.




Tewa Tales.


25


coming-g! "Again. That's the way she was coming. As she was near,
he said, " Here we have got it ready for you to take home. " When
she was coming near, he stopped, he got scared, nobody spoke. There
was a big fire, they could see far away. She was coming from behind
and the baby was on her back. They got scared, and they ran away.
She said, " You are calling me, and you run away! " They ran
home and she ran after them. Then they talked of what had passed.
One old man said to them, " You have to make four days. When
that girl died, we did not make four days, so she came. " So they
cooked and called in their relatives. By making those four days, they
took all the scare away from those boys. That is what happened to
those Taos people.
7. THE HOPI GHOST KILLS AND GAMBLES.
This story belongs to the Hopi. 2 Those Kosso (Hopi) have
lots of pinang. There was fighting where they lived in their houses.
They lived at Tsi' kwaiye. Then they beat those who came to
fight them and they ran after them. A distance from here 3 to San
Juan they went fighting, and one Hopi man was killed. They left
him there. They did not tell him after four days to go away. 4
Because he had no heart, he was a kind of wind, he stood up then
and he walked around all the world and he found no friends. So he
came back to his house. They did not see him, because he was a
kind of wind. He went into a hill, in a big hole there at the end of
the hill he lived. So at night he went out from where he lived. He
went into the town and into every house. And he had a broom. So
while they were sleeping with their wives, he took his (broom)
straw and put it into their nostrils and played with them. They did
not see him, he was a kind of wind. Those he played with did not
wake up alive. The people did not know why they were all dying.
They said, " Wonder why this is going on? All the good girls and
good boys are dying. " So the old ones called all the men and women
into one kiva. All went, and that Summer chief said, " Now we have
called all you children. I do not know why we are losing you all,
boys and girls. They are not sick, and yet they die. That is what
I am thinking about, " said the Summer chief. " We must find out
why it is so. We must look around this place where we live. " So
they said, " Yes, that is what is passing here. " They talked about it.
I. Informant I of San Juan.
2. But the narrator was unable to give any explicit Hopi source. The ghost references are in general reminiscent of Maasewi, Skeleton or Death;but that term was
unfamiliar to the narrator.
3. Alcalde, two miles and a half from San Juan.
4. That is, they did not exorcise him.




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They got a big boy (enu). ' " Our son, " said the old man, "you
ought to think like a woman and a man. Now we have you. Look
around this place where we live. If we think about good things, maybe we shall find out who is doing this. " So he said, " Of course
I will be a woman and a man. Because in this place we do not have
good times. " So they made him stay in that place. And he ate
nothing but medicine (wo'), and the Summer chiefs and Winter
chiefs and the old men and Outside chiefs were taking care of him.
In four days he got thin from not eating anything. In five days in
the night they went into the kiva. So they all stayed in the kiva.
They began to sing. They took their eagle feathers and stood the
youth up (with LIc ends of the feathers) and they sat him down on
the road. 2 They said, " Think like a woman and a man and like our
father. " So they smoked and gave him a smoke. 3 He fell down,
stretching, to become strong like a man and a woman. Having got
strong, he sat up, he began to walk two feet up from the ground.
So they said all right. He began to fly along the walls, like wind.
They said, " Think like a man." So he said, " Ready. " They said,
" Think like a woman. Look around all the place where we live. "
So he went out and looked all around the town, like wind. So he
saw that dead one. He could not meet him, he looked at him from
all sides, he could not do anything to him. So he went back to the
kiva. " How did you go, father and our son? " He said, " Yes,
I saw him, but I do not know who he was. I could not meet him. "
They were thinking about how to see and catch him. The next night,
too, it was just the same. They gave him a smoke and he stretched
and got strong, and sat up, and flew around the walls and went out.
They said, " Think like a man so you will catch it, whatever it is. "
So he went around the town, and he saw that dead one. He ran
away, he went on one side, he came on the other side, all night. He
could not do anything. And he went into the kiva again. " How did
you go? " they asked him. He said, " I saw a big one. I could not
meet him. I think he is the one doing this. He is killing us all here.
I think he is the one. " The next night he went again. They gave
him a smoke and he stretched and got strong, and sat up, and flew
around the walls and went out. They said, " Think like a man so
you will catch it, whatever it is. " So he went around the town, and
he saw that dead one. He pretty nearly met him. All night he was
chasing him. He went back to the kiva. He said, " All the people in
here, you must think about it good. I pretty nearly caught him."
I. Of fifteen or sixteen.
2. Presumably the road of meal to their altar.
3. In the long ritual pipe. Inferably there is a connection between smoking and
pinang, as among the Tewa of Arizona. (See Robbins, Harrington, Freire-Marreco,
Io5).




Tewa Tales.


27


The last night only the Outside chiefs and the old ones went in that
kiva. They told the people to stay in their own houses. " There you
can ask (pray to) our Father and Mother to catch him. " They gave
him smoke, he got strong again, he stood up, he went up. He walked
about only three times, not like other nights, and he went out and
saw him. He turned, and met him. He said, " My friend, is it you? "
- " Yes, it is I. " - " My friend, where do you live? " He said,
"I live way down here. Where do you live? " - "I live up there."
" Do you remember, " he said, " once the fighting people came
in here and we ran after them and some place way down there they
killed me and they did not pick me up, they left me there and they
did not make the four days for me or tell me to leave here. That is
the one I am. I walked all around the world, I found no friends. So
I came back here. " ' - " Just because you walk around I am her
to talk with you. I am your friend. " - " Let's go into this house,'
said the youth, "so you will know how I play with these people."
They were walking with pinan, so the people in the house did not
hear them. This man was sleeping with his wife. He said, " Look at
me." He put the straw into the girl's nostrils. She sneezed. He
laughed. " That's the way I play, " he said. He was going to tickle
the man. " Don't do it, " said the youth. " Let's go out. " They
went out, they were talking. " Let's go to my house. " So his friend
took him to his house. They went to the big hill, to the big stone;
he turned it over the door; they went in, he covered it over again
with the stone. He had everything in there - red beads, white beads,
white dresses, black dresses, belts, buckskin, buffalo skin. " Look
here, friend, I have got lots of things, " he said. " Tomorrow night
you must come, and we will play (gamble). " So he said, " I guess
I better go home. " He went out, and went back to the kiva. He
came in. The old men were just staying at talk there saying (i. e. praying), so he would catch it.The youth went in, he did not step anywhere
on the ground, but went like wind. They asked him how he had
fared, their son and father. He said, " I went and I know him, I have
seen him." " That is good! That is good! That is good! " they
all said. 2 " Now you have to tell us about it, " and they put him
down in the middle and they sat around him, and he told them
about it. " Do you remember a long time ago they were coming into
our town, fighting people, and some are living yet from that time.
They ran after those warriors. They killed one man. Maybe you
remember who he was. You did not pick him up. You left him. You
did not make four days or anything for him. That is the one who
i. Cp. Dumarest, 170.
2. Just as Keresan ceremonialists would say to their messenger, " Tauwa e
(That is good.)




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walked around and then came back to his home. He is the one who
is doing this. He walks at night into every house; he sticks the straw
into their noses, they sneeze; and he laughs and the next morning they
are dead. I met him. He said to me, ' My friend is here, and I walk
around.' I said yes. He said to me, 'Let's go into this house.' A
man there was sleeping with his wife. He began to tickle her with
the straw. He laughed, he said, 'This is the way I play with these
people. Those are they who die the next day.' That is what he did
there. He said, ' Let's go into my house.' So he asked me to play
(gamble) with him. " So he said to them he must get ready some red
beads and turquoise (konye), and turquoise earrings (konye oyekon) and
white garments and black garments. They went into their houses and
got ready and made two large bundles. (That night his friend was to
be waiting for him.) He said to them, " When I say, 'get ready,' you
must be ready, too, and call all the people into the kiva. " So he said
he was ready. They got two Outside chiefs to go with him. He said
to them, " When I go where that dead one lives, you just sit alongside on the road. When the dead one is about to beat me, and I am
going to lose all my things, I will call up and you go in. " Their
" Mothers " gave the Outside chiefs medicine, too. They carried his
bundle. The dead one was waiting for him. He began to sound on
the stone. " My friend is coming, " said the dead one, and he turned
the stone. He threw in one bundle, and the other he carried. The
Outside chiefs stayed up on top. " I am coming with these bundles, "
he said. "I had a hard time; nobody helped me. " He took out his
things. The dead one said, "My friend, you are rich like me. " He
said, "Yes. " They had a big fire. The dead one said, " Let's play
popoyoe' (hidden ball). " - " No, let's not play popoyoe', let's play with
our hands. " ' He beat the dead one, the dead one had no chance.
He said, "Let's play with sticks.  2 The youth threw the sticks into
the fire. So the dead one had to play with his hands. Then the dead
one began to beat. Again the youth was beating. After a little they
began to abuse each other. Then they laughed, then they got mad.
The boy won all the things the dead one had. He said, " Why did
you put the ball in the fire? We ought to play with them now. You
have won all my things, " he said. " Let's play again. I bet you all
my things and the things I won from you, and do you bet me your
heart. " They sang, they called it, they laughed. He won the heart.
The dead one did not want to give his heart. They were pulling at
each other's heart. Then he caught the dead one's heart in his left
I. The hands held palms up behind the back, the object to be guessed held in one
hand.
2. Judging from parallel gaming bouts in other Pueblo folktales, the sticks were
magical.




Tezua Tales.


29


hand. ' So he died, the second time. Twice he died. The youth took
the heart and called the Outside chiefs and went into the kiva. He
said, " Now we shall have good times. " They tried to open his left
hand. They could not open it. At last they opened it and they took
the heart. And they told the dead one to go away from there, he
did not belong there. That is how those Hopi people had pinang. 2
Hu'!
8. THE ENVIOUS CORN GIRLS. 3
Owewehambaiyo at Okeowinge koochute'e, Olivella Flower boy
was always hunting deer. Shrivelled corn old man (Kotsebu sendo 4)
was his father, and Shrivelled corn old woman (K9tsebukwiyo)
was his mother. He always killed lots of deer. Some time in the
morning after they got their breakfast he would come with his deer.
Blue corn girls (Kotsaweanyo), Yellow corn girls (Kotseyianyo),
Red corn girls (Kopianyo), White corn girls (Kotseanyo), Dark corn
girls (Konokoweanyo), Speckled corn girls (Kotsegeanyo), they
would say, " Let us grind! Wonder who will be Olivella Flower
boy's wife. " The Blue corn girls went first. They filled up their
basket and carried it to Olivella Flower boy's house. They said,
" Spngi hamu! " -  " Sqngi hamu to you, also, " they said. " Here
we bring baskets of meal for you. " " When did you grind this
meal? " said Olivella Flower boy. " Early this morning. " Olivella
Flower boy said, " Thus early when somebody dies, you give them
something to eat. " He did not want to marry them. (They had
ground too early.) So they left. Next day they said to Yellow corn
girls, " You go, maybe he will marry you. " They watched when
Olivella Flower boy came with deer. They went. They said, "Good
morning! " -  " Good morning to you, also, " they said. " Here
we bring baskets of meal for you. " " When did you grind this
meal? " said Olivella Flower boy. " Early this morning. " Olivella
Flower boy said, " Thus early when somebody dies, you give them
something to eat. " Red corn girls went. They said, " Good morning! "-  " Good morning to you, also, " they said. " Here we
bring baskets of meal for you. " - " When did you grind this
meal? " said Olivella Flower boy. " Early this morning. " Olivella
Flower boy said, " Thus early when somebody dies, you give them
something to eat. " White corn girls went. They said, " Good morning! " -  " Good morning to you, also, " they said. " Here we
I. Elsewhere, also, the left hand is associated with death.
2. If they had had no pinang they would not have caught the dead one.
3. Informant I of San Juan.
4. Cp. Harrington, 300. He also gives si, which I heard as tsi, as" wrinkle ", and
bu'u as " large low roundish place. "




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bring  baskets of meal for you. " " When         did  you  grind this
meal?" said Olivella Flower boy. " Early this morning. " Olivella
Flower boy said, " Thus early when somebody dies, you give them
something to eat. " Then Speckled corn I girls went. They said,
" Good morning! "       " Good morning to you, also, " they said.
" Here we bring baskets of meal for you. " " When did you
grind this meal? " said Olivella Flower boy. "Early this morning. "
Olivella Flower boy said, " Thus early when somebody dies, you
give them something to eat. " So they left. All went. Fininianyo
(Sweet corn girl) 2 was watching these girls, what they did. Sweet
corn girl said, " I am going to beat these girls. " Sweet corn girl
was by herself, the others were in one house. They did not call
Sweet corn girl. She was watching for Olivella Flower boy to see
when he came with his deer. So she went, when he came, and said,
" Here I bring some meal to eat. " Olivella Flower boy said, " When
did you make this meal? " Sweet corn girl said, " When you were
coming with the deer I began to grind. When you came here, I got
through. " Olivella Flower boy said, " You are fit to be my wife. "
All those girls were watching and saw Sweet corn girl go to Olivella
Flower boy's house. They said, " We went first, he did not want us.
Sweet corn girl, he liked her. We are good girls, but he does not
want us. " They were watching, she did not come out. Sweet corn
girl became his wife. When Olivella Flower boy went up the ladder to go after deer, Sweet corn girl would hold the ladder so he
would not fall down. All these corn girls got angry with Sweet corn
girl. They did not like her. She and her husband were living well.
So those girls were looking for something to make her have a bad
time. Once they went to her and said, " Let us grind. " They said,
" Why don't you walk to our house. If you bring a big basket of
corn we will help you to grind. " So she said, " All right. " So she
went to White corn girl's house. Then they went after water. They
came to the ditch. Blue corn girl had a hoop (tembe'). She said, " We
have a nice hoop we are used to play with. Let's play a while, then
I. The color-direction associations of the Northern Tewas are given by Harrington (Harrington, 43) as north, blue; west, yellow; south, red; east, white; zenith,
speckled or all-colors; nadir, black or dark. This is the order given for the Cloud
boys in tale Io, but in this tale 8, Dark corn girl precedes Speckled corn girl, which
is also Freire-Marreco's observation (Robbins, Harrington, Freire-Marreco, 82) and
is, therefore, contrary to Miss Freire-Marreco's inference, to be associated with the
zenith. The Tewa of First Mesa have the Hopi association for yellow and blue:
yellow for the north and blue for the west. This is the association for all the Pueblos
excepting in the Northeast and at Isleta where we find black for the north, yellow
for the west, blue for the south. Unfortunately the color-direction association for the
zenith-nadir in tale 14 of the Arizona Tewa is somewhat obscure.
2. Seep. 35, n. 4.




Tewa Tales.


3 I


we can go for water. " Sweet corn girl said, " I have been here so
long. What will Olivella Flower boy say? " - " He wont say anything to you. " So they took out their hoop. It was a nice little hoop.
Blue corn girl said, " Stand up on one side, we will stand on the
other side. I will throw it. When it runs, just put your hand through
and it will be yours. " So she threw the hoop. She put her hand
through it and she stood up a fox (popowindu, yellow white-tailed
fox). Then they got stones and threw them at her. They said, " You
have to walk around like the deer. If you find something good to
eat you will have a good time. I1 you do not find anything, you
will be hungry. We are going to live with Olivella Flower boy. " So
they went home, those two girls. She went up, and Olivella Flower
boy was coming with a deer. She was coming after Olivella Flower
boy and crying. Olivella Flower boy looked at Fox and said, "I wonder why this fox is following me? Maybe she is hungry. She is
crying. Maybe she wants some meat. " He put down the deer, cut it,
and threw some to Fox. " Eat this meat, " he said. She could not
eat it, it was not cooked; she just followed Olivella Flower boy. " I
wonder why this fox is following me? " So he went on with the
deer, and nobody came out to hold the ladder for him. " Why does
not Sweet corn girl come out? " ' he asked. " Perhaps she went
after water. " He went in with the deer. " This morning those Blue
corn girls came and asked her to go to their house to grind and she
went and did not come back. " So they went to ask about her. They
said, "She got through grinding and left. We do not know about
her." They were hunting all around for her. This fox came up to
the house, and the dogs barked and she ran away. Olivella Flower
boy grew sorry because Sweet corn girl did not come. He did not
eat supper. He took his " lion " (kq) (i. e. lion skin quiver), 2 and
" buffalo " (i. e. buffalo skin cover) and upstairs he lay down. " I am
going to lie here, I am very sad not to have my Sweet corn girl, "
he said. " Maybe Sweet corn girl will see me lying up here, how
I am grieving for her, and will come back, " said Olivella Flower
boy. So those corn girls, Blue corn girls, Yellow corn girls, Red
corn girls, White corn girls, Dark corn girls, Speckled corn girls,
all said, " Wonder why Olivella Flower boy is grieving over that
girl? Maybe he thinks he can get no other girl. We are good girls,
better than Sweet corn girl. There he lies in heat and cold and wind. "
Olivella Flower boy was there lying down grieving for Sweet corn
girl. Those girls dressed up nicely and passed nearby where he was
i. At Zufii it is conventional for a woman to go out to welcome her husband on
his return from a day's expedition.
2. So " lion " was interpreted, but it was the lion stone fetish of the hunter,
I surmise, that was referred to.




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lying down. But Olivella Flower boy would not look at them, he was
just crying for Sweet corn girl. That fox would run up to the house,
and when the dogs barked would run away. She was getting thin.
Sweet corn girl said, " I was walking near Olivella Flower boy. He
has such a hard time in heat and cold, in the wind, under the sun.
I am so sorry for him. I had better go away from here, to the east
where the Kaiowa and Kumachi live. " She went away, but as she
hunted deer she was always thinking about her husband. " I better go back to see Olivella Flower boy. I wonder whether he is still
up there. " She came back, he was still up there. She came near the
house, the dogs were after her, she ran away. She said, " When I
look at OlivellaFlower boy I get so sorry. Better to kill myself. Better
go to the north, where the Utes live. " As she killed deer, she was
thinking about her husband. She came back. Olivella Flower boy was
still lying down. All the hair was worn off his cover. She saw him
lying there. She came close, the dogs were after her. She was sorry
for him. " Better go to the south, " she said. She went to the big
mountain in the south, Punyepi. There Prayer-stick old man was
killing foxes by trap. As this little fox was passing, she fell down
into the pit. Prayer-stick old man would go in the morning and look
at his trap. Sometimes there were four in it, sometimes three, sometimes two. That time there was only Sweet corn girl. In the morning
he went, he saw the fox was looking up. "I have caught only one
today, " he said. The fox was looking up, crying ard crying. " I
wonder why the little fox is crying, " said the old man. " Maybe
this is not a fox. " He took a stick to hit her. I The fox went on
crying. The old man said, " This little fox wants to talk, but can
not talk. " Then he said, " This is not a fox. " Then he remembered that a long time before Olivella Flower boy lost his wife. " Maybe this is his wife. Maybe, " he said. " I am going to talk to her. "
So he said, " You are Sweet corn girl? " The little fox just nodded
her head. " You are not lying? " She shook her head. The old man
went to his house. He said to his wife, " My wife, don't you remember long ago Olivella Flower boy lost his wife. I asked the little fox
was she his wife? She just nodded her head. " -  " Go bring her.
Be careful of her. Do not hit her, carry her carefully. " So he took a
little step-ladder, and went down. " Come on, Sweet corn girl, if
you are Sweet corn girl, I am going to take you. " So she came up to
him. He put his arm under her and took her to his wife. They were
just talking with their heads. He was looking for something on top
of her head, patting her head. They were hunting for pinang. They
found it, something round and hard like a pin, on top of her head.
They took it off, and pulled off her skin. Sweet corn girl was all


I. The trapped animal was killed by a blow on the neck with a sharp stick.




Tewa Tales.


33


ragged, she had no clothes. So they bathed her. The old woman said
to her, " Olivella Flower boy is up there yet, he does not eat, he
does not drink, he is living in cold, in heat, in wind, and all the hair
is gone from his cover. " So Sweet corn girl told the old man and
old woman how she became a fox. They said, " Yes. " He said,
"You were always thinking good things about your husband, so you
came here and I caught you. If you had thought bad things you
would have been killed. Listen to what I say. You do to them just
what they did to you. I will make you a hoop. " So Prayer-stick
old man made one for her. " When I take you home to your house,
they will treat you nicely. When you go after water they will go
after you. When they see your hoop, they will ask you for it. You
say, 'This I give to nobody.' They will ask you again. Say, 'This
I give to nobody. You stand up on either side. Through the middle
I will roll it, whoever catches it first hers it will be.' " Then they
dressed her up well and took her home. And Olivella Flower boy
was lying down. They took her down inside the house. Her mother
said, " Sweet corn girl, have you come? Come in. " Sweet corn
girl said, " I have come. " Olivella Flower boy had no strength to
talk. So Sweet corn girl went up to see him and talk to him. " Olivella Flower boy, why don't you come and talk to me? I am Sweet
corn girl come to see you. " Olivella Flower boy could not get up.
So Sweet corn girl held him up. The hairs blew off his cover. He
took a step, he staggered. I After that he got well. Then those Blue
corn girls saw Sweet corn girl again. They came where she was.
They said, " Heweboharahi'! elder sister, Sweet corn girl, where have
you been? We did not see you at all. " " I was just taking a
walk, " she said. She had the hoop tied to her belt, a nice little one.
" Harahi'! Sweet corn girl, why don't you give us that hoop? " -
"I give it to nobody, " she said. "Let us see what it is. " She let them
look at it, but she would not let them touch it. They were saying,
" Give it to me! Give it to me! " She said, " I am going to roll it.
You lie on one side, you, on the other side. Whoever catches it first,
hers it will be. " They lay down, she rolled it, each tried to catch it.
So they came up blue snakes. They did not know how to move like a
snake. She said, " Somebody may love you, but if nobody loves you,
you will go around on the ground when it is hot and when it is
cold. " They could not move like a snake. So Sweet corn girl took a
little stick and threw it at the snakes. Then she went home. Those
snakes, those blue ones, are the Blue corn girls. That is what happened to Sweet corn girl. Hu'!


i. Informant acted this out.




34          Memoirs of the American Folk-Lore Society.
(Variant)'
OwewehSmbayo White corn girls (Kutseanyo) lived. Once they
made meal of white corn and at night they went over to the house of
Olivella Flower boy with their baskets of meal. So they said to them,
" Here we bring some meal to you, Olivella Flower boy. Wonder if
you want us to sleep with you? " Then his mother took in the
basket of meal, and they went in. Then Olivella Flower boy went in
and saw the basket of meal and he told his mother to empty the
basket and fill it with meat.2 So they picked up their basket and
went home. Then those Blue corn girls (Kutsaweanyo) heard of it
and they said, " Let's go, too. Wonder if Olivella Flower boy does
not need us. " Then they made blue corn meal and took their basket
to the house of Olivella Flower boy. So they said to them, " Here we
bring some meal to you, Olivella Flower boy. Wonder if you want
us to sleep with you? " Then his mother took in the basket of meal,
and they went in. Then Olivella Flower boy went in and saw the
basket of meal and he told his mother to empty the basket and fill it
with meat. So they picked up their basket and went home. Then the
Black corn girls (Kupqnianyo) 3 went. So they said to them, " Here
we bring some meal to you, Olivella Flower boy. Wonder if you want
us to sleep with you? " Then his mother took in the basket of meal,
and they went in. Then Olivella Flower boy went in and saw the
meal and he told his mother to empty the basket and fill it with
meat. So they picked up their basket and went home. Then
the Yellow corn girls went. Then the Pink corn girls (Kjpiawianyo), then the Speckled corn girls (Kutsegeanyo), then
the little Pininianyo. 4 " Sqngibu, " 5 they said, " Here we bring
Olivella Flower boy a basket of meal, I wonder if he will need us? "
His mother took in the basket. Then Olivella Flower boy said,
"These are the ones I need. These are my wives. " So they stayed the
night there. And the next day, they went after water to the ditch
and when they were coming the White corn girls saw them. Then
they said, " Hewemboharahi'! those Pinini girls Olivella Flower boy
wants to stay with them. And we are nice girls, white and clean, and
he does not need us. And those Pinini girls they are not so nice, and
they are spotted all over, and yet Olivella Flower boy likes them.
I. Informant 2 of San Juan.
2. A like interchange of meal and meat occurs in the rabbit hunt.
3. The narrator is far from being the careful and stylistic story-teller her uncle is,
as appears now in her departure from the accepted color circuit.
4. "A little white ear, not very good. " See Robbins, Harrington, Freire-Marreco, 82.
5. SSngi, happy; bit, dark. Translated, " Good night ".




Tewa Tales


35


Let's tell them to come and grind with us. " Ana so when they were
coming with their water, they called them to corn and grind with
them in their house. " All right, " said the Pinini girls. " I will tell
Olivella Flower boy so he will let us come. " Now Olivella Flower
boy had gone out deer hunting (he killed lots of deer), and only
his mother and father were at home. So they said to them, " Yes,
you may go. " So they went to White corn girls' house to grind.
They stopped grinding and said, " We are tired grinding. Let's go
outside. " Those two White corn girls'had a hoop. When they went
through one side they came out coyote, through the other side,
they came out girl. So they said to them, " Come and do this just
the same. " -  " Why? " - " So you will be some time coyote
and some time girl. " - " All right. " Then they went through
the hoop, and they came out coyote. Then the White corn girls
took away the hoop and she' stayed coyote. They took her way out
beyond the corrals. She did not know how to eat. She began to cry.
Then her husband Was coming and she tried to run after him. He
said, " Coyote, you do not belong here by the corrals. But if you
need meat, here is a piece, " and he threw it to her. But she did not
know how to eat raw meat, and she just went on crying. Then when
he came to his house and asked his father and mother where his
wife had been, they said, " Down at White corn girls' house, and she
is not back yet. " Then the mother went out to call her. Then the
White corn girls told the old woman, " She went home long ago.
She did not come to our house. She got through first and left here. "
Then Olivella Flower boy began to cry, and he went up to the top of
the house. He did not drink or eat, he just cried for Pinini girl.
Pinini girl was just the same, without food, too. Once she went way
down where lived Spider old woman (awqkwiyo) and Spider old man
(aw, sendo). Spider old man was killing coyotes and skinning them and
selling them. He had a trap. Pinini girl went in and was caught. When
Spider old man went to kill this coyote, it began to cry. Spider old man
said, " Maybe this is Pinini girl. " (Everywhere they knew that
Pinini girl was lost.) Spider old man said, " Are you Pinini girl?"
Coyote nodded her head. So he took her to Spider old woman grandmother. 2 She boiled water and put Coyote in a big pot and poured
water over her head and down. The skin cracked on top of her head
and they pulled it off, and she stood up a girl. She was very thin.
She stayed four days there to get strong. And Spider old woman
grandmother was grinding. And after four days and nights Spider old
woman grandmother said to her, " Get ready to go home. Your husi. The girls are referred to sometimes in the plural, sometimes in the singular,
but from here on only in the singular.
2. Awrkwiyo saya, as Spider woman is regularly called in story.




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band is crying lying up on the house, not eating or drinking. The
sun and the winds are eating him away, but he is still alive. " So on
the fourth day and night she went back and said, " Good night,
father and mother, Sngih tarainggiya. " Then his mother called to
Olivella Flower boy that she had come. He went down and cried and
held her tight. He was very thin, he had been so sad about his wife.
Then Spider old woman grandmother went home again. Before she
went she gave Pinini girl a little hoop and said, " Take it home, and
tomorrow morning go after water and play with the little hoop and
when the White corn girls see you they will come after you. " So
the next day she went after water and she was playing with the hoop,
throwing it and running after it. And the White corn girls saw her
and went to her and said, " Pinini girl, did you come? " and she
said, " Yes. " - " Let us have the hoop. " -  " No, I can't. Come
on, if you go through it, I will give it to you. " So they came near
her and they both went through it, and became snakes, big live
snakes. So she took the hoop again. Then Pinini girl said to them,
" You stay snakes, because you were so mean to me. You can go
through what I went through. You can go zigzagging your way,
whether it be cold or hot. " So they stayed snakes and Pinini girl
went home with her water.
9. FALSE FRIEND.
From Yungeowinge2 some people came up to San Juan. They
stayed pinan, they were good ones and so was also their pinan.
Wherever men walked and got lost, dead ones, too, they would find
them and bring them back. And there were three boys who went to
the Utes. One boy was married and one was his friend, he was not
married. The two were always together, these two friends. They
went to the Utes to sell meal. The whole day they walked and then
they stopped in the middle of the mountain where an eagle had his
little eagles. They saw them. So they said, " When we are on our
way home let us take the little eagles home. " They reached the
Utes and had a good time there. They got lots of things there to
bring back, buckskin, cow-hide, horse-hide, things their friends there
gave them. They were coming back. At one place they slept and they
came to another place. Then they came and stopped where they had
stopped before. His friend said to him, " Let's get those two little
eagles, one for you, one for me. " So his friend said to him, " How
can we go up? It is too dark to go up." "I know from where to
I. Informant i of San Juan.
2. Chamito. See Harrington 214, 227-8. The pueblo was relinquished to the Spaniards in 1598, the people going to San Juan.




Tewa Tales.


37


go, we wont find it hard to go up, " he said. To the other boy they
said, " Stay here. " They did not tell him where they were going,
because there were just the two eagles, one for each. They came to
the mountain. It was very high, very steep. " How can we go up? "
his friend said to him. " I know how we can go up. Get on top of me,
and shut your eyes and keep them shut til I say to open your eyes. "
So he got on top of his friend and shut his eyes. The other boy was
a kind of pinan, so he took him up to the little eagles, and he said,
" Open your eyes. " The two little eagles were there, looking so nice.
Then his friend said to him, " You have to stay here. If you can go
down by yourself, you can; otherwise you must die up here. And I
am going to live with your wife. " And the poor man stayed up there.
He (the false friend) was a kind of witch (chuge). Then he came to
the camp where the third one was staying. The boy in camp opened
his eyes and saw the other boy sleeping there. It was early in the
morning. So the boy got up and made a fire. He asked for the other
boy, " Where is your friend? You are sleeping by yourself. " (The
two friends used to sleep together.) He said, " Last night when we
went to see if the horses were near, he went on one side and I on
the other and he did not come back. " Then he cooked. Near sunrise
(sun out) they got their breakfast. The other boy said, " Let's go
hunting for him. " He went to look for him. When he returned to
camp he saw the friend there. The friend said, " Did you find my
friend? " He said, " No. Let's take his horse and tie him back of our
horses and go, maybe he may meet us. We will take his things with
us. " The other said, " Let's hunt for him again, we don't want to
leave him behind. " So they went hunting again. They were hunting,
they could not find him. Then they got their dinner. The (innocent)
boy said, " I wonder where he is. " They got ready and brought in
the horses. They took his horse and his things. He said, "We can put
his things on his horse and take them home. " They stopped at
their next camp and the next day they came (home) and that other
one did not come. When they came, his wife went to ask for her
husband, where was he?
So the friend said, " When we stopped, after a while he went after
the horses and did not come back and the next day we hunted for
him until dinner time and he did not come. " And she went to the
house of the third boy and he said the same words. So the friend
went into the wife's house. Then he said to the wife, " I don't know
whether your husband will come home or not. I guess he died. Don't
you want to live with me. " And the girl did not want to. " Maybe you killed my husband. You wanted me and so you killed him.
I do not need you. "
The man was way up high. The mother eagle brought rabbits, and
the man ate with the eagles. Now the man had a shirt of buckskin and




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gathered up a piece and caught the rain to drink. When it did not
rain, he had a hard time. He ate raw what this mother eagle brought
the little eagles to eat. When the eagles got big they began to fly out.
Then the man had a hard time. He had nothing to eat, he was getting thin, with no water, nothing to eat. But he was still alive. His
wife was thinking about it, she called all her relatives. She said to
them all, " Father, uncle (Tara, meme) I am thinking this way. Let
us go to the house of those pinandi to find my husband, I wonder if
they can bring my husband, living or dead. That-is what I am thinking. " All the relatives said, " That is good, what you are thinking."
So they went. They carried with them to their house pochashy'
(black dirt), pollen, and meal. 2 So those old men said, " Yes, we
will help you. In four days and nights you must come with all your
relatives to our house. " So in four days and nights they went, all of
them (because that night they were going to have pinan). Then pinan
sendo said to the relatives, " Don't think about any thing wrong, so
we can perform well. " So they stood up two pinan boys. " Think
like a woman and a man, so wherever he is, bring him. " So they went
out to search. They stopped at the same places where the three boys
had stopped. Then they came back. The next night another two went
out. They went to the Utes, they found out all about the boys. But
they could not find him. Two more went; on their way back, they
stopped at that camp by the mountain. They did not find him. The
last night another two went out, these had more pinan. " Maybe our
Mother will help us and maybe tonight we will find him. " They
came to the Utes. They looked around, they did not find him. They
found where he had stopped hunting. They came near to where the
eagles were. So they went up into the mountain. Then they found
where he was. They brought him down. He was nearly dead, only
bones, very thin. Early in the morning they brought him, and took
him in. They layed him down in one corner of their room. They said,
"You people may be excused, to go to your beds. Tomorrow you
will learn where we got this boy. " So all went out. They had a road
of black dirt, pollen, and meal, and they set him in the middle. He
was so weak he could not sit up. They gave him a medicine to get
strong. Then those pinandi told him, "You must tell us the story
of what happened when you left home with your friend. " So he told
all the story of what happened with his friend. So they said, " Your
friend has pinan, but we beat his pinan. The other day maybe he
got ashamed, and he died. " They sent word to his wife that he was
there. Four days he was to stay there and then his relatives came for
him and he went home with them. That was good pinan. That is
what happened to that man. Hu'!
I. See p. so, n. 3
2. The characteristic way of asking a society or doctor for aid.




Tewa Tales.


39


(Variant) I
Olivella Flower boy had a friend. He asked him to go hunting.
They went hunting together and the friend became an eagle and carried Olivella Flower boy up on the side of a cliff and left him there.
Then the friend went to the house of White corn girl, the wife of
Olivella Flower boy. Olivella Flower boy stayed on the edge of the
cliff. K'uyemo'e(? Squirrel) found him there and fed him from a little
cup. Then Squirrel planted a seed which grew into a tree, and on
that tree Olivella Flower boy came down from the cliff. Squirrel gave
him an ear of corn to eat and to spit on his wife, she was going to
marry his friend.
10. THE FAITHLESS WIFE. 2
At Tekeowinge they used to live. They were getting ready to have
a dance, puwere dance. 3 Olivella Flower boy had the dance in mind.
(He was the Summer chief. See below). So he called all the men into
one house and told them why he had called them. " Now we know
why you need us, "they said. "That is a good dance you have in
mind, " they said. "We shall have lots of fruit, lots of corn, lots of
everything we have planted. " So those men said, " We need parrot
downy feathers (tanyi po, parrot hair) and parrot tail feathers (tanyi
w'q), and we have none. " Then Olivella Flower said, " That will not
keep us from having the dance. I will go down to the South where
it is warm and the parrots live and get those feathers. " And he said,
" Now we have to work, everyone has to bring feathers of the summer birds. Our Mother will help me, and I will bring back those
parrot feathers, so we shall have what we need. " So they brought in
their feathers and tied 4 the feathers themselves, for Blue Oxuwah,
for Yellow Oxuwah, for Red Oxuwah, for White Oxuwah, for
Speckled Oxuwah, for Dark Oxuwah. Then they took the feathers
out to the hills, so the Oxuwah would help them. Those Oxuwah
remembered Olivella Flower and loved him. Olivella Flower had a
I. Informant 2 of San Juan. She heard this story from one Antonio who was in a
lumber camp in Utah. Antonio had read the story in a book of Hopi stories. This is
the first time I have heard a Pueblo Indian story from a literary source.
2. Informant I of San Juan.
3. Danced at Santa Clara, sporadically, when there are girls to be initiated into
the woman's society in charge. Formerly there were men in the society, which
appears to have been a warrior society. (See p. 6i). Burlesque is the outstanding feature today, the sexes changing roles. Puwqre is no longer danced at San
Juan.
4. Presumably to prayer-sticks. Tying feathers is the form of reference for this
elsewhere, e. g., at Jemez and Zufii.




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father. Olivella Flower was Summer chief. Some of those boys were
to stay working pinqn in the house of Olivella Flower until he came
back, in order to help him on his journey. He told White corn girl
(his wife) to take care of those inside, to bring them water and food,
to sweep the room, then to take care of them until he came back. He
said, " These boys are pinqn in here because I want to come back
quickly and they are helping me. " Then he went out to the west.
He went up Tsikomo on top (tsikomokwaiye). When he was up there
came Oxuwah tseyi powaha I (Oxuwah yellow servant or errand
man.) Yellow Oxuwah's errand man told Olivella Flower to go
in. So he went in. Yellow Oxuwah's errand man said, " White
corn girl, she has failed you. You told us to help you. We were
going to help you, to give you parrot feathers. But what you told
White corn girl to do she did not do. She has failed you. When
she went after water she went into the ditch, and a boy came after
her, and she went with him and she has not been carrying water
and food to those boys doing pinan. She is just going with that
boy. " Olivella Flower said, " Even if my wife has failed me, I have
to do what I said I would do. " Yellow Oxuwah's errand man said to
him, " I do not know when you will arrive where you are going.
You will become an old man on the way. " - "I have to do what
I said. I do not care if I die on the way. " So he went on. He came
to a big wide river. He could not see across, no dry place. " Hewemboharqhi'! What am I going to do here? "Then he met a water
snake (popanyu). The water snake called him by name. Olivella Flow r
did not know who was talking to him. "I am the one who is talking to you, Olivella Flower. Your wife has failed you, so you are
going through a hard time here. " - " Yes, my wife does not love
me, she does not like me, she does not need me. So I am having a
hard time here. But I have come. " He said to the water snake,
"Will you not pass me over this river? "-  " Yes, I will pass you
over. But you have to go very far. Maybe our Mother will help you
and you will arrive where you are going. " So that snake passed Olivella
Flower across the river. Before he knew he was on the other side ot
the river. Then the snake talked to him. " Just look at it (consider).
The first house you will reach will be Snakes' house. Don't be frightened because you see snakes, yellow snakes. Then you will go to
Ants' house. There you will be near w'aiyege. " 2 So he went on.
I. Each of the six Cloud beings or kachinas has his errand man or guard. These
may be equated with the salimobia of Zufni. As Tsikomo is in the west, it is associated with the yellow kachina. See p.o3, n. I. Tsikomo is in fact called the cardinal
mountain of the west. Harrington, 44.
2. " There is no winter there, summer all the time."
Probably a reminiscence of wenima (wainema), paradise of the Keres (Dumarest,
173). Cp. Harrington, 571.




Tewa Tales.


4I


He came to Snakes' house, and he could find no place to set down
his feet, the snakes were so many. Then he gave them corn meal. He
said to them, " Do not bite me, Snakes! I am only walking by here. "
They said, " Hewemboharahi! Your wife failed you, so you are going
through a hard time here. " So they took him to the Snake chief's
house. Snake chief said, "Olivella Flower, your wife failed you, but
our Mother will help you. That is why you have been able to come
so far. " Olivella Flower said, " What I said I would do I have to do,
even if I have a hard time. I told my wife to do certain things until
I returned; but she did not love me and did not do them. " Snake
chief said, " We will help you. You will arrive at Ants' house. " So
he went on, and he came to Ants' house. There were lots of ants. He
gave them corn meal. " I am very poor, " he said. " But what I had
in mind to do, that I am doing, that is why I am walking here. My
wife failed me. She did not do what I told her to do. That is why
I am going through a hard time. " -  " Your wife failed you; but
our Mother loves you. That is why you have been able to come
here. " Then he went on and approached w'aiyege. It was like a mesa;
he looked way down, way down. It looked very green; the trees
were very green. By that time he had been walking ten years. " Maybe this is the place I was to come to, " he said, " but how can I get
down there? " There he sat and looked down into the green. There
came to him a potse (water-dog i. e., otter)..... That otter said,
" You are still walking because you wanted to do what you said you
would do. That is why you have come here. That is the way men
should do. Whatever they say they will do, they should do. Your
father is sitting doing pinan. That is why I come to help you. Think
like a man, I will take you down. " So that otter took him down,
and he came to the house of Parrot chief (tanyitonp). He was carrying
pollen (kq) and he gave it to Parrot chief. Parrot chief said, " Hewembohariahi'! Olivella Flower, Summer chief of Tekeowinge (tekeowinge po'ingtuyo), having it in mind you came here. You came this
long way because your wife failed you. You have had a hard time,
yet you have come. In two days you will be back in your house,
because Blue Oxuwah, Yellow Oxuwah, Red Oxuwah, White Oxuwah, Speckled Oxuwah, Dark Oxuwah will help you. You have been
so long coming because your wife failed you. Your father is seated
asking our Mother to help you. You are to take back what you need."
Then the parrots came in, and very prettily they spread their tails.
" Take out what feathers you like, " said Parrot chief. So Olivella
Flower plucked their feathers, new feathers. Then he thanked them.
Otter had told him to come back to where he was. So he found Otter
waiting there for him. Otter said to him, " Now you are taking


i. Henderson and Harrington, 23.




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home what you want, because our Mother is helping you and your
father is helping you. " Otter put him on the back of his neck, he
carried him past the Ants' house and the Snakes' house and to the
river. Snake was waiting for him, so Snake came and said, " Have
you come? " " Yes, " said Olivella Flower. " Your father is still
working for you. Our Mother is helping you. You are having good
fortune. " Snake passed him over the river, to this side. Then he went
on. He walked until he was tired. Then he lay down and went to
sleep. He slept as if he were dead. As he lay sound asleep Oxuwah
pinandi (the supernatural cloud beings) took him up from there and
carried him to a little hill near his home, and laid him down. When
he awoke he looked around, saying, " Where am I lying, where
am I? " He did not know where his home was, so long had he been
gone. So he sat there and thought about it. " Maybe this is the place
where my home is. It looks like my home. But how did I get here
while I was asleep?" Then he went up the hill and looked closely.
" This is my house, " he said. " I wonder who brought me here and
helped me, " he said. As he approached his home they saw him.
Everybody said, " Olivella Flower is coming! Olivella Flower is
coming! " They were glad to see him. Then he went into where
his father was pinmn. (They told him, "When you reach home
White corn girl will come and try to embrace you; but do not let her
embrace you, go first to where your father is. ") So he went and
found his father, now an old man. Then he told of what happened
to him on the road. Then they looked at his parrot feathers. Next
day they called all the men. Then he stayed in four days. That time
White corn girl carried in water, and brought them something to
eat and went in and swept the room. " Do not give me your hand
(? touch me) for four days, " Olivella Flower said to her. After four
days they began the dance. White corn girl and Olivella Flower were
sitting on the roof and looking at the dancers. " Do you love me?"
Olivella Flower asked White corn girl. " Of course I love you. "" Will you do what I tell you? " She said yes. He said, " All right.
Take off your turquoise earrings and take a big round stone and break
them. " She did this. "Now smash your red beads. " She did this.
The dancers and the people saw what Olivella Flower and White corn
girl were doing. " Hewemboharahi'! " they said, " White corn girl
is going to have something bad with her husband. " Olivella Flower
said to her, " Go down into our rooms and bring up a buckskin. "
She brought it up. He slit the skin for the neck, and made a dress
such as the Utes used to wear. He said, " Take off your dress and
belt I and put on this deerskin. " So she did it. Then he gave her a


I. " They used to wear large, wide belts. "




Tewa Tales.


43


sack of red paint ' and put a little lard in her hand so she could paint
her face all over. In this way her husband made her a Ute. Then he
said, " Up there live those Utes. You belong to them. To them you
have to go. Tewa never have two husbands, only Utes. Utes have
two husbands and two wives. You belong to them. " Then he sent
her away. " Take a sack, " he said, " and go into every house and
get food, and go. Go to those who marry two by two. " So she went
to the Utes, and she became their Mother. That is how the Utes got
White corn girl for their Mother. Hu'!
II. THE TAOS BOY CAPTURED BY CHEYENNES: 2 THE BEAR DOCTOR 3
Long time ago they went hunting, those Taos people (Tawin 4),
they went buffalo hunting. Against them came fighting the Shaiyeno
(Cheyennes). They killed the Taos people, all of them, except one
boy. That boy the Shaiyeno took to their home. Their chief took
him and cared for him, like his own son. He grew up big and stout.
He had a friend with whom he went buffalo hunting and killed buffalo.... When these Shaiyeno took a captive they would tie the
captive, whether boy or girl, to a stake in the ground. s They would
make a big fire, and around the fire and the captive, who was bound
maked to the stake, they made a big dance. After they began to dance
they would call out the dancers by name, and as the name of each
was called he would go and cut out a piece of flesh from the captive
at the stake, cook it at the fire and eat it. This is what they did at
their war dance (hemi share). At this time they would hide away their
other captives in the mountains so they would know nothing about
it. This Taos boy had been taken away in the mountains, too, so
he would not know what they did. Whenever they wanted to take
him to tie to the stake, their chief would say, " Take him next time!
Next time! " He put them off because he liked the boy. Now the
other men began to grow angry about this. They were having hard
times, and they thought it was because they had not taken that boy.
" We are going to take him, " they were saying. The boy's friend
saw the stake that was being made ready. They had been buffalo
hunting and had come home. His friend saw the stake and said,
I. Pi'mu, red sack. Rabbit hunters, men and women, use this red paint " so the
sun wont burn them. "
2. Informant I of San Juan.
3. Cp. in particular Dumarest, 234-6.
4. Meaning " rats," which is the nickname the Tewa give the people of Taos.
"If they call us ' rats' " they say at Taos, " we will chew them up like rats. " And
the Taos people in turn nickname the Tewa " Wolf droppings."
5. Cp. Dorsey, 49.




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"Let us go hunting again. " They went, and when they made camp
his friend said to him, " My friend, I like you. Now I am going to
tell you something I know. Did you see a stake in the ground? Do
you know why they put the stake in? " -" I do not know why
they put in the stake. " - " Now since you are my best friend, I am
going to tell you. When they go to fight and bring back a boy or a
girl or woman they make a big fire and eat this one. They cut off all the
flesh, only the bones stand up. Your father likes you very much and
he has always said, 'Next time, take him next time. ' But now it is
your time, they are going to do it to you, in just two days. You had
better run away from here. My poor friend, I will hide you. Leave
tonight. Look at those three stars in line. ' Go by them and you will
reach your home. Let us get supper, and then you go. " So they said
goodbye to each other. He took two pairs of moccasins and lunch and
a good horse. He went all night, till sunrise, and all next day. Then
he slept, he was tired. After two nights and one day his horse was
tired, he turned him loose, he went on, on foot.... His friend went
home, alone. He said, " My friend stayed back in the mountain. He is
still hunting. He has not yet killed a buffalo. I killed one and came
back. " They went after him; but they did not find him. They said,
" Maybe somebody told him and he ran away. " So they followed
him. on good horses. They found the horse he had left.... He
saw them coming. Then he saw a fire. He came up to the fire. He
was not very far from his home, he had maybe six days still to go.
Well, he drew near to the fire. He saw an opening in the cliff wall
and a light. He looked underneath towards the light and he saw a
girl. Her hair was hanging down and she was brushing it. She was
a nice looking girl. She was brushing her hair with a brush broom
(such as they used long ago). 2 " Here are people, " he said, " but I
don't know what kind of people they are. I am going to knock. " So
he knocked. They did not say anything, so he knocked again. She
said, " Who are you? " She opened the door to see. He said, " It is I.
Let me in. I am running home from the Shaiyeno. I saw a light here.
Wont you let me come in? " She said, " Come in then. " So he
went in and sat down. She gave him to eat. Then she said, " Nobody
comes to our house; but you have come. I don't know what my
father will say to me, I don't know what my mother will say to me,
because you have come in here. My father is very mean. We are
bears, but you saw me as a girl; that is why I let you in. " Then she
said, " My father and mother went to help those pufona (doctor
i. Wirini. These are Winter stars. They are watched by the two Town chiefs.
If these stars come out in leaf open moon (kapawepo), May 4 or 6, it will not freeze,
the summer will be good. If they are later, the summer will be bad. These stars are
supernaturals, as at Jemez.
2. And in many towns still use.




Tewa Tales.


45


society). I My father and mother will come back early in the morning. I don't know what to do with my father and mother. Just
because you saw me, I let you come in. Do not be afraid of my
father and mother. I will manage them for you. " The boy was sitting
there afraid. She said, " Are those Shaiyeno coming after you? "
" Yes, that is why I ran away, " he said. "The Shaiyeno will not
find you because you are in here. ".... Now her father and mother
were coming early in the morning. From down at the foot of the
hill they smelled somebody in their house. They came up to the door.
" Whom have you in here? " they said. Then the girl said, " Do
not be angry, Father. A boy came, the Shaiyeno were after him,
poor boy; that is why I let him in. " Then they went in. With them
they were bringing lots of paper-bread and lots of sweet corn. Those
who were making pinang had given all that to the bears. 2 So they
gave the boy something to eat again. Because of their girl they did
nothing to him. They took off their skins and hung them up, and
sat up, people. They said, "You were fortunate to come here. The
Shaiyeno are coming after you in anger. " They said, " You are to
stay here six days. " 3 They went to sleep inside their house. Then
those Shaiyeno passed by; but they did not find him, and passed on.
So they said, " The Shaiyeno wont come after you any more. Now
you have to think about what you will do. " So he said, "Thank you
very much. I will never forget it. " So now he went on, but no longer
running. He reached Taos. At first the Taos people did not know
him, they were scared. But he was the little boy taken captive. His
mother was still living; his father had been killed. Then everybody
wanted to see him, and came to see him. He told them the story
about those bears, how they were people.
12. THE WITCH DOLL. 4
There was a boy married to the daughter of Pu'fona sendo 5. This
pu'fona sendo had pinan to catch witches. The boy did not believe
that pu'fona sendo had pinqn. The boy was a fast runner, nobody
could beat him. Pu'fona sendo stayed in four nights, and after four
days everybody would go into the big kiva, men and women, and. Among the Keres and at Jemez and Isleta the bear is a tutelary spirit of the
medicine societies.
2. An illustration of the idea that the payment to the medicine men is to be passed on by them, in part at least, to their Spirits.
3. Wi (one), fare (six days), translated, one week. The count is from Monday to
Saturday, Sunday excluded.
4. Informant of San Juan. For a close Keresan parallel in witch-catching, also for
a picture of a witch " doll ", see Dumarest, I63-165, fig. I.
5. Old man or chief. The chiefs are frequently thus referred to.




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pulfona would give them medicine. The Outside chief would go
around to every house to call them. About this time (4 P.M.) this
girl was washing her husband's head, and he was thinking, " I am
going to see if they have pinan, if it is a lie or the truth. I am going
to make a doll(suwi), and I wonder if they can catch me. " She combed his hair well. He got a rag and shook it well and put it under
his blanket. He got another and put it under his blanket and he
got another and put it under his blanket. " This is enough, I can
make a big doll. " He went to the river, and sat down and began to
make the doll. He made ears and eyes and mouth and he held it out
and looked at it. " I think it is good, " he said. He made arms, too.
"I am going to lay it here, and after supper I will come after it. "
He lay it down and covered it with earth. He left and as he went
he looked back and there was the doll running after him. " Hewemboharcthi'! it lives, " he said. He caught it and laid it down and covered it. This time it did not run after him again. He came home. That
night his wife and father and mother were bathing and washing their
head to get ready. " Where were you so long? " said his wife. " Just
taking a walk, " he said. They got ready. It was growing dark. They
said, " We will go first, so the women can get good seats, the men
last, when you come, lock the house. " - " I am going to get ready
now to go chuge (witch). " He took off his. shirt and trousers and
tied up his hair way up on his head and got tg (white clay) and put
it all over his head. He had a looking-glass. " I need something yet. "
He got a ragged old dress. He tied it around his arms and legs, under
his knees. He put black paint (hand prints) over each shoulder. " If
they catch me, they have pincn. If they do not catch me, they have
no pintn. " As he was getting ready, in came the doll. "Hewemboharahi'! this is living. " He caught it and went out. Those pulfona
were at work now. Those Outside chiefs were up on a roof and
looking around. This boy, nobody saw him, he got a little stone and
threw it at the Outside chief. Nobody saw him, the witch helped
him. Then they looked in their medicine bowl, and saw that boy,
what he was doing. The pufona got mad and threw out their arms,
and that hit him outside. So he went to his house, running into his
father's house, the doll under his arm. He hid way up high behind
the corn store. They went in, those pu'fona, and took him down. He
was struggling. There were lots of people in the kiva and they took
him in with his doll. They did not know who it was. They sat him
down where those pufona were sitting. That pu'fona sendo! it was his
soningi. ' His mother and his wife they did not know about it as yet.
Then he said, " Here they are all together. You must believe what


i. Male connection by marriage; i.e., son-in-law. Laughter here, the situation
seemed very comic to both narrator and interpreter.




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47


our Mother is working here for us. But my own son does not believe
it. Now he will see it. " And he gave him medicine. And the boy
looked in the water, and he saw himself in there. " My wife is
combing my hair. " He thinks how he was shaking out the rags. He
sees himself shaking one rag, then another. He thinks of how he
went up to the river, and made a doll. " There I am hiding the doll.
Then I went along with the doll running after me. I caught it again
and hid it again. And I came in my house and my wife gave me to
eat and my wife went to the kiva with my mother and sister. And
I was painting with white, and putting on black hand prints, and
tying an old dress on my arms and legs. Then came the doll and I
took him. " He was talking of all he had done. " I came out and
threw a stone at the Outside chief and ran away, and when the
pu'fona shook their arms at me I nearly fell down, and ran away and
hid way up in the stack. They followed me, caught me, brought me
into the kiva. " So now he believed, and he became pu'fona. All this
he saw in the bowl.
13. LITTLE DOG TURNS GIRL. 2
At Yungeowinge they lived, Yellow corn girls Agoyone', 3 Rising
Star, lived where the school-house is now. 4 He had turquoise
earrings. s He was not married. He had two sisters, big girls. Rising
Star made a dance, 6 and he sent word to everybody to come. He
made the dance that he might find a girl to marry him. So they
came, all the Tewa (teki w'cne). Those Yellow corn girls they, too,
came to the dance. The Yellow corn girls had nice clothes, they had
black dresses marked red along the edges, but these dresses they did
not wear. They had a little dog. That little dog they left at home,
to keep the house. As they were dancing there came there a maiden.
They did not know who she was. " She has on a nice dress, " said
the Yellow corn girls, " just the same kind of a dress as we have at
home, " they said. " Just look at it! " They did not know the girl.
Then they went home. The little dog had turned into a girl and had
dressed like a girl and had gone to the dance. There Rising Star had
liked her and had taken her. Well, the Yellow corn girls went home.
After a while the little dog came. She came carrying earrings in her
i. This story was told in response to a question I put about second sight through
a medicine bowl.
2. Informant 7 of San Juan.
3; " Star now ", i.e., rising (?)
4. Southwest edge of town.
5. Not worn today; but they were worn within the memory of our middleaged
woman interpreter.
6. As individuals or rather families may do on First Mesa.




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mouth. They said, "Just look at our little dog bringing Rising Star's
turquoise earrings! " They said, " The girl we saw, we guess, was this
little dog. Maybe this dog is that girl because she is bringing Rising
Star's earrings. " They took the earrings. In about three moons the
dog fell sick I and two puppies were born. The Yellow corn girls
said, " Now we are going to the house of Rising Star. There were
lots of nice girls, and he did not want them and he took a dog. Let's
go to his house! Maybe he will be ashamed. " They made paperbread. They said, " We have to take the dog to her husband's
home. " So they put some corn meal in two baskets and each girl
carried a basket and under her arm one of the puppies. The mother
dog followed them. They came into the middle of the town. People
saw them and said, " Those Yellow corn girl are coming to the
house of Rising Star with baskets of meal. " So they came and went
up. The s'ai (woman married into tamily i.e., the dog), stayed
below. They went up and in. The said, " Sqengi tsamu! " Rising Star
said, " Sit, Yellow corn girls. " The little dog was below, looking up
and crying, " Agoyone'-e'! " They talked, they said, " Here we are
bringing these children. They are Rising Star's children " Rising
Star's father asked, " Which of you is our sa'i? " They said, " We
left your sa'i down below. " Rising Star was lying down, his arms
crossed behind his head. His two big sisters were asking, " Which is
our sa'i? " They said, " Not we. Your sa'i is down below. Here are
the children. " They left the puppies there. Rising Star got very
much ashamed, and did not want to be seen by anybody. He was
waiting for it to grow dark, in order to go away from that place.
There were lots of good girls, and yet he had liked a dog. Thus it
happened. Hu'!
(Variant 2)
There was a feast, and they had a big dance, and Agoyone' called
all the people to come, ane they all got ready. Rising Star was a nice
boy, no boy was equal to him. He looked at the girls; but he saw
none among them he wanted to marry. That is why he told all the
people to come to the feast. The little dog (chulae) of the White corn
girls heard there was a feast (shakeri). 3 Then the White corn girls
went to the feast. And then the little dog said, " I guess I better dress
up, too. I wonder if Rising Star would like me. " It was a little
white dog. So she dressed up and went and stood up at the southwest corner of the court, looking at the dance. And all the people
I. " Got sick to have baby. "
2. Informant 2 of San Juan. Heard from Informant I.
3. Oke shqkerina' "Feast at San Juan ", Santa Clara people would say of San Juan
day.




Tewa Tales.


49


saw her and wondered where that nice girl came from. And Rising
Star was out there too, and he saw that girl too, so he went around
the house and to the girl and called her, and said, " Let's go to
my house. "So they went to Rising Star's house. And that little
dog stayed all day in Rising Star's house, all day, and Rising Star
stayed, too. So in the evening when they got through the dance
all the people went home, and the little dog went home, too.
And after the little dog took off all her clothes and stood up as a
dog again, came Yellow corn girls and they began to talk together.
The little dog heard them. " Harqbhi! One girl came, I wonder who
she was, a nice girl. Maybe Rising Star took her to his house. We
were thinking Rising Star would want us and we dressed up nicely.
But he did not want us, because he saw that girl. " In about nine
months or eight months that little dog had a little baby. Yellow corn
girls said, " I wonder whereever little dog got that baby? " It was a
little boy. So they washed it and dressed it and laid it by the fire. And
the baby cried Agoyone'! Agoyone'! They got scared. " Harahi! "
they said. " Maybe this was the girl. We have to grind meal and take
it to Rising Star with the baby and the dog. " They ground all day.
In four days they washed the dog and they washed the baby. " We
must go, " they said. They filled one basket of meal and one Yellow
corn girl carried the baby, and one the basket of meal, and the
little dog just ran after them. So they went to Rising Star's house. So
they went up, with the baby, and the little dog stayed below. So they
said to him, " Segi tsamu! We came with our basket of meal and our
little dog and the baby she had. The baby cried Agoyone'! Agoyone'!
So you are its father. " So Rising Star went up and went down and
got the little dog and took her up. And the Yellow corn girls left
them. And they do not know what Rising Star did with that dog and
little baby. Rising Star was ashamed. He was a good boy and he
believed the dog was a girl. Hu'!
14. DISOBEDIENT GIRLS.
There were two Yellow corn girls way down at Achuga, 2 and the
Governor (toyo) said, " Everybody has to go and get onions (sib). " 3
So everybody went, except those two Yellow corn girls, they stayed
home. They said, " We will go afterwards and bring the onions. "
In the evening they went, when the others were coming back.
"Let's run, "they said. They ran and ran and ran far away. The
others were coming with their onions, and they were just going.
I. Informant 2 of San Juan.
2. Probably 4shu'ge See p. 8o.
3. See Robbins, Harrington, Freire-Marreco, 53.
4




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And they went where the onions were. They began to take them
up. The sun was going. So they took up just a few of them. So they
said, " Let's go, the sun is going. " The younger said, " Somebody is
singing. " The elder said, " Nobody is coming, they all went home."
" Somebody is singing. " - " No, " said the elder, " I am singing
from my nose (nashito'oto). " The younger said, " Let's wait. " It
was getting dark, and they were still there. Then one of those Tsabiyu sendo I came with long jucca (pa) blades. He came and he said,
"Scngi tsamu! You do not mind the chiefs (tuyowa, pl.). " They
said, " We will go with you. " - "No, I did not come to bring
you home. " Then he drew out his whip, and whipped one and then
the other. They ran and cried. And he ran after them and whipped
them, and they ran and he after them. And the laces of their moccasins broke and their leggings fell off, and they left them there and
ran, and their belts came off and they left them there and kept on
running. He was after them and whipped them. And they threw off
their shawls and dropped their onions. And he ran and he whipped.
Their under belt came off and dropped. He used up all his blades.
Then he said, " Yellow corn girls, next time you wont do this again.
When people go out, they should all go together. This is what
happens to girls who do not obey their chiefs. Now go home!"
They went home, without onions, without moccasins or belts or
shawls.
15. AWL BOY. 2
At Puye 3 they lived, Prayer-stick old man and Shrivelled corn
old woman. They had one son, Olivella Flower boy. He had a wife,
Yellow corn girl. Olivella Flower boy went hunting every day and
killed a deer. All the people there ate meat. For some time they wanted to go to the Kosso (Muki, i.e. Hopi). Yellow corn girl was going
to have a baby. They told everybody they were going to the Hopi
to get ready. In the morning they got ready, that night Yellow corn
girl had her baby. So she went, too, and left the baby. An old woman
was left, too, because she could not walk. The old woman went out
looking for something to eat, from house to house. She went all
over the houses. She went in to the house where Prayer-stick old
man and Shrivelled corn old woman and Yellow corn girl lived. She
I. Two kachina-like spirits who live in the eastern mountains. They are bogeys
to be equated with the Atoshle of Zunii, and Suyuku and Tcabaiyo (Fewkes 3;
pl. XIII) of the Hopi. At Zufii I have seen young girls run away from Atoshle very
much as these corn girls are described as doing.
2. Informant 3 of Santa Clara.
3. Believed by Santa Clara people to be an ancestral home. (Cp. Harrington,
236-8).




Tewa Tales.


sI


found a baby in there crying. She said, " I have found a baby. " She
took it out. She took it home. She lay in, with the baby. In four
days she got up. After a while the baby grew up. Then the little boy
went out in the houses, looking for something to eat, killing mice
and rats to take to his grandmother. He came in where his father
had lived. Somebody called him from the roof beams. It was Awl I
calling to him to take him down and to Grandmother's house. So he
took down the awl. He could not reach, so he took a stick and got it
out. He took it home. 'Awl told the little boy, " If you have some
cowhide, wrap me init. " So the little boy picked itup and wrappedit
and took itto Grandmother. Awl told the little boy," If you go hunting,
take me along, and I will help you. " 2 After that when he went hunting he took Awl along. He killed lots of rabbits and jack rabbits. Aftet
some time he told Grandmother he would go hunting deer. He went
to Kwx sabokwaiye. 3 Awl said, " If you find a deer, throw me so
I can kill the deer." The boy's name was Kekopiri e'nu (Awl boy). So
he threw the awl, and they got the deer. He wanted to bring it home,
but it was heavy. So Awl told the little boy, " I will help you carry it
home. " So they brought the deer home to Grandmother. When he
brought the deer, she was very happy. After that he went deer hunting
every day. After that they had a good time. After that they had lots of
deer meat. They dried the meat. The little boy said to Grandmother,
" I am going to the Hopi. " The little boy got ready. In the morning
he went. He was going along for about five days. In five days
he came to the Hopi. So Awl told the little boy where his mother
and father lived. " You will come into the middle of the town and
upstairs live your grandmother and grandfather and mother and
father. They will not know you when you come. They have forgotten you. If they do not know you, tell them, 'I am the baby
you left, I am Awl boy. My grandmother put that name to me.' "
Then Yellow corn girl remembered the time she left the baby and
she cried. They treated him very well, and he had a good time.
In the morning when Awl boy went out he saw his people were
poor and the other people, the witches, had everything nice, parrot
feathers were tied to their ladders. He asked his grandfather, " Why
are you all poor and those witches have everything nice? Now we
will do the same. Now you call all the men, all those who are poor."
They had a meeting that night. Awl boy told all to get ready.
" Bring me a lunch. I am going to wear parrot feathers (tanyi po'). "
Awl boy got ready, they made moccasins for him. He asked an
I. An awl is made from a lion's foot-bone, and so named; km, lion; ko, arm,
foot; piri'?
2. In this tale and the two following, awl is obviously a hunt fetish, presumably
because it is made from mountain lion, the great hunter.
3. Height in the Jemez mountains, near Mount Tsikomo.




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Outside chief (akonotujo) to go with him. When they went out,
they found a deer. They killed it. They went far, they came to a
mesa. Awl boy told Outside chief, " Now you shut your eyes. Do
not open your eyes until I say. " From there the little boy put
Outside chief and the deer on his back. They went down off the
mesa, he told the Outside chief to open his eyes. They were down.
The boy said, " There are some feathers, tanyi wee (parrot tail),
tanyi po' (parrot feathers), but do not pick then up, we are going for
better ones. " So they came to where those parrots lived. They met
a man who was a Parrot man. They asked where the chief (tunjo)
lived. He took them to where the chief lived. He brought them in.
So they went and told the chief, " We bring you a deer and we want
some feathers. " The chief said, " Yes, thank you. So you brought
me a deer. " Then the chief told the first Parrot they had met to
call all the people to his house. They all came in. The chief said
that they had brought some deer meat, and they gave everybody a
piece. The chief said, " Now you have to give some feathers to
Awl boy. Everybody give him some. " So all those Parrots put
down a white blanket and picked out feathers and put them down
on the blanket. Each gave one or two feathers. They said, " Thanks,
for giving us feathers. " Then they went. They came back to the
same mesa. The little boy told the Outside chief to shut his eyes.
So he did the same, he got on Awl boy's back again. He took him
on top of the mesa. He opened his eyes, and they went on home.
They came home, where the Hopi lived. They brought feathers.
That night they had a meeting and called everybody. The little boy
(enuke) told them to get ready for the feathers, to bring some strings
(pa, jucca) to tie the feathers. They worked all that night and next
day tying the feathers. Some time in the evening they got through.
He said, " Now tonight you tie the feathers to your doors and windows and ladders. " I So they gave the feathers to everybody. Now
their places were prettier than those of the witches. From then on
Awl boy was their chief. And that is all. That Awl boy made everything nice in the pueblo for the poor people.
(Variant)
Owewehambaiyo, at Poslwa (Pow'aki, i.e., Pojoaque), they were
married, Yellow corn girl and Olivella Flower. One year nobody
found anything to eat. So they were very hungry, and they went up
to the big hills. They went looking for green plants in the hills. All
I. Feathers are actually thus tied.by the Hopi, but not, so far as I know, by the
Tewa.
2. Informant I of San Juan.




Tewa Tales.


53


the people went out hunting for something to eat, and only Yellow
corn girl and Olivella Flower stayed home, and Yellow corn girl was
sick to have a baby. They did not go out because she was waiting
for her baby. She had not yet had her baby. Olivella Flower wanted
to go with the other people. So one morning he went down. Then
he went where those people were. Yellow corn girl said, " Maybe
Olivella Flower is going to leave me. " Olivella Flower did not come
back that day. She said, "Maybe he has gone. " So she got sick to
have her baby, and she gave birth. It was a boy. So she dressed up
well, and she fastened up her clothes between her legs, and she
went after the people in the hills. She made a fire in her room, and
left the baby before the fire, so the baby would not get cold. The
little baby would not eat, he only cried and cried. Now he was
getting big. He got up and sat down, he began to move around, in
all the rooms. He began to stand up. Nobody knew why he was so
strong, because he did not eat. He began to walk. He walked around,
as big as this (indicating four feet). He did not know what they
ate. He was getting bigger. So when he was grown into a boy he
went into the back room. There he saw the Mother (yakwiyo) hanging up. His father Olivella Flower belonged to the Summer chiefs.
The Mother (yakwiyo) said, " Little boy, hurry up, take me down,
I am very hungry. " - "I can't reach up, I can't take you down, "
said the little boy. " Take a stick in there. You can pull me down, "
said the Mother to the little boy. So the little boy got a stick and pulled
the string which wasfastened to his Mother and took down the Mother.
Then the Mother said to him, " Go in and give me something to eat
which is in the back room in a little basket. (That was corn meal,
kqboa). When you take me down, put me in the middle of the
basket. " So he took off all the cover from the Mother and put her
in the middle of the basket. So the Mother said to him, " Go into
the other room, and bring the awl. " And so she said, " Bring a
basket and put the awl into it. Then you go up from here and go
down, " the Mother said to the little boy, "and get some arrow
points (tsie or tsipenu). " And he went down and he found them, and
he put them in the basket with Awl. Then the Mother told him that
Awl would make him clothes, and he must put them on and get
ready to go out, the next day. The Mother told him to take a piece
of deerskin and cover the basket Awl was in. So he covered the basket
with the deerskin, and went into the next room and got out his bed
and went to sleep. (It was evening.) When the day was coming he
got up. The fire was still burning and keeping the room warm. In
the morning when he got up he found a shirt of deerskin and trousers of deerskin and deerskin moccasins, and they were all over
covered with [?] badger skin trimming. Then the Mother said,
" There are your clothes. Dress up. " That morning when he got




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up, he got up a big boy. " Now you are ready, " the Mother said to
him. " Put me in my bed, and cover me up well again, and bring
Awl from the back room. " With the boy's clothes was a buffalo
hide. He put it around the middle of his body. So he looked nice,
all fixed up. He got all ready. Then the Mother said, " I will lead
you when you go out. Go straight East. I will take you where
there are good people, lots of people. " And they went straight to
where the Sun comes up. (Awl was also along.) They went a long
way, in one direction. And the Mother took him to where lived
e'yotsafiyotse 2 and Ke'tseyase' (Yellow Bear Man) and Kuyo
(Wolf) and Kx (Moutain-Lion). They came there. In that place
these four were their old ones (their old men, sendo). These four
were ruled by Tsiguwenuke' (Lightning). When they made mistakes
[i.e. did wrong] Lightning man was told and he would throw lightning-sticks against them. Then when they came there, they stayed
there and they had a good time there. And that was the place where
the boy began to eat. They gave him to eat, blue paper-bread, and
yellow, and red, and white, and deer soup. So the Mother would
talk to him about what he was to do. And similarly Awl would
talk to him. So Awl said to the boy, " In the morning you must
get up early, and go to the river and bathe. " So Awl said to the
boy, "Why should these people give us all they have and we give
them nothing? We must go out hunting, and give them something,
too. We must give them some deer meat. " So the boy went out
hunting and brought in deer every day. Then Yellow Bear man,
got angry with the boy because he brought deer every day. So
Yellow Bear man said, " You need not stay here. Go back from where
you came, " said Yellow Bear man. " You better go home. " And
he called the others, the two of them, Wolf and Mountain-Lion.
They were going to talk to the boy about going home. But Yellow
Bear man did not call Wildcat man. However, he knew about it (he
was pinang). When Wildcat man went to call the boy, Wolf said to
Yellow Bear man, " What kind of entertainment have we made for
this boy? " The boy came with Wildcat man. Wildcat man said,
" Here we are; what do you want this boy for? Tell him. " Then
Yellow Bear man said, " He will not do what we tell him. That's
why he better not stay here. "-" He is a good boy with all of us,
said Wildcat man. So they said, "If he does not want to go home,
we must call Lightning man and he will know what to do to him. "
Wildcat man said, " Don't you know? A long time ago don't you
remember we said some words and the other said other words, and
we can never do good of ourselves? 3 We have to let Lightning
I. See Harrington, SoI.
2. See p. I n. I. White mountain lion, i.e., wildcat.
3. This is obscure, but even on returning to the passage at the conclusion of the
narrative, I failed to get anything clearer.




Tewa Tales.


5s5


man know. "' Then Yellow Bear man said, " All right. " Then
Wildcat man and Wolf said, " Go ahead and do it. If it come after
you (if there is any consequence), you will suffer for it. " Then they
went out from there. So that boy went home to the house of Wildcat man, and stayed there. Then Awl said to the boy, " Tomorrow
you must get up early and bathe and go turkey hunting. We must
work and bring all the feathers 2 to Wildcat man, and he will hold
them in his hands 3 and the feathers will talk. 4 Wildcat man took
the feathers in his hands, and talked over the feathers to Lightning
man and from a distance Lightning man answered, " What do you
want with me? " - " This Yellow Bear man is not doing right,
to send away this boy. What will you do about Yellow Bear man,
That's the way he is doing. " Lightning man said, "The boy must
come here where I stay. If he comes here, I will talk with him, and
do for him whatever he needs. " So this boy made himself nice and
clean and Wildcat man sent him to where lived Lightning man.
He told him to go straight there. Wildcat man told the boy, " When
Lightning man moves, the ground moves, and when he speaks, fire
comes out of his mouth. But don't get scared. " Wildcat man told
him to get downy eagle feathers and black dirt (poshu), and meal
(kaboa), and pollen (ketu), and to take all these to Lightning man.
So the boy got all these and carried them with him. As he was going
along, Coyote came up to him. " Where are you going, friend
(k'ema)? " asked Coyote. " I am going where Lightning man lives. "
- " I will go with you. " He said, " All right. " So Coyote went
along with him. Then came another Coyote. " Where are you
going? " - " We are going to the house of Lightning man. "" I will go with you. " Coyote said, " We are three now, Lightning
man wont do anything to us." As they walked along, came up
another Coyote. "Where are you going? " -  " To the house of
Lightning man. "- "I will go with you. " Now there were four
of them. When they were drawing near to where Lightning man
lived, Lightning man smelled them. He began to call, and the
ground shook. Coyote said, " Excuse me awhile. " He stayed back,
he was scared. Lightning man called again. Then another' Coyote
said, " Wont you excuse me? " He went, he stayed back, he got
scared. Then the other Coyote said, " Excuse me, " and he left.
All these friends left him. He went on alone. He was very near
Lightning man. Lightning man came out. When he began to speak,
i. Everywhere arrow points are usually fastened to the fetish animals. Between
this ritual fact and the theory of relationship in this tale there is probably some connection.
2. Pe, stick; but there is no stick to which the feathers are fastened.
3. In both hands together, palms up, the gesture of giving.
4. " Like telephone ", i.e., carry the message to a distance.




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the ground moved, and fire came from his mouth. Then the boy,
said, " Lightning man, don't be mad. " -" I am not mad. " The boy
threw all the things to him, all the downy feathers. The feathers
flew all around him. He said, " Yes, yes, yes, I love you. I heard
about you. I heard what Yellow Bear man did to you. Wildcat man
told me all about it. " Lightning man said, " You have a good heart;
now you will know what is going to happen. Now we are going
from here, " said Lightning man. " Run as fast as you can, and I
am going after you. And you run, and I will throw lightnings alongside of you. We will come into the house where they live, and go
into the house of Yellow Bear man. When I go in the house, I know
what I am going to do. " So in that way they were coming. So
when Yellow Bear man heard Lightning man coming, he went in
to hide, and Wolf went in to hide. Lightning man stopped in
the house and Yellow Bear man went out to see him. So Lightning
man sent lightning against the house of Yellow Bear man and took
him out, and against each of the other two houses he sent lightning.
When lightning came, all their clothes fell off and they dropped
dead. Then he got all their bones together and put them in one
place. Lightning man is pinandi. When he put the bones together,
they began to stand up alive, as men again. Lightning man said,
" They must not do it again. " That Wildcat man said, " What you
wanted to do to the boy, this you had to undergo yourself. So you
must be careful next time. " So that is what happened to that boy
in that place, he had a hard time. Then the boy married the daughter of Wildcat man. After they were married, Wildcat man said,
" You must go back to your own home. Your father and mother
are still hunting for greens, having hard times. You better go back
and help them. " So they went. Then the people who were hunting
were coming. So they came where they stayed. Where were his
father and mother, there was nobody there, except one old man and
one old woman. So they said, " Good evening, Grandfather and
Grandmother. " - " Who are you? I do not know who you are. "
The boy said, " My mother is Yellow corn girl. When I was born
she left me in the house. Olivella Flower is my father. And I have
had a hard time in growing up. Now I am a man, and I came to
look for my father and mother. " In the evening they came with
their green things, Yellow corn girl and Olivella Flower. Then they
were ashamed before their son and their sa'i. They did not look
good, they were thin and miserable, and they did not know them.
He said to Yellow corn girl, " Don't you know me, Mother? I am
your son, " said the boy. " You bore me and left me in the house.
After I was born, my father went away so I had a hard time to grow
up. " Then he said, " This is your sai. " Then they cried, and they
knew then who they were. And they held them around (embraced




Tewa Tales.


57


them) and cried. Then he said to his father, "You must call all the
men to the camps. " So they went out to call all the men, and the
boy came. He told them all to clean all the town, and sweep all the
houses. So they came down to sweep. " When you get through
sweeping, you must let me know, " said the boy. So the boy said,
" We are going down first, alter us all you must go. " So they came
there, to Tekeongi, ' to his father's house. Wildcat man had given
him grains of corn. So he said to his wife, " Bring the corn. " He
took the corn in his hand. In every house that was open, he threw
seeds of corn into the door. Then they were coming home. When
they came in they saw their house full of corn and wheat. 2 They
got so glad. When they came home they said, " We did not know
how we were to live in this world. Now you are our father and you
are our mother. " So everybody got their corn and they made
him yakwiyo (the Corn Mother), he became their Summer chief (poftoyo.)
Variant 2 (from Tesuque).
They were living at Perage owinge, some good people (hiwanin
t'owa) and some bad people (hawinwemba t'owa). The bad people were
envious of the good people who had lots of corn and wheat, and killed lots of deer. Uroto seno said, " If they are envious of us, we will
go to another place to live. " They were going to Tsirege, and all the
poor people were going to go with them. "In four days we will go,
early in the morning, " said Uroto seno. In four days they all went except
White corn girl and one old woman who could not go. White corn
girl had a baby the morning they left, and she went on and left the
baby behind. There were houses on the west side and houses on the
east side. The old woman who was left behind went from house to
house to look for something to eat. She found the baby crying, a baby
boy. She bathed the baby. She named him Nuenu (Ash boy). Every
day the little boy grew bigger. The old woman could not walk, she could
only creep about like the baby. When the boy grew up he said to his
grandmother that he was going up to the moutain to get a deer for
them to eat. He asked his grandmother, " Who is my mother? " -" Your
mother is White corn girl. She went with them to Tsirege. " After
four days the boy went to look for his mother. His mother lived in
the middle room of the house. When Ash boy came he said, " How
are you, Mother? " But White corn girl did not know her boy. Then
she said, " Yes, when we were going to come here I had a baby.
Maybe this is the one. "- " Yes, an old woman found me and fed
I. Probably teke'Qngwi, cottonwood pueblo. See Harrington, 336.
2. Cp. Zufii, " The Deserted Children. " (Parsons ms.)




58          Memoirs of the American Folk-Lore Society.
me and I grew up and I asked her who my mother was and she told
me and I have come to see you. " His mother asked him, "What is
your name? " He said, "Ash boy. " He said, " Tell all the men to
come to this house, so I can talk to them. " (He wanted to dance with
them.) He said to the men that in four days they would dance with
the bad people. They danced the Deer dance, his people; the others
danced the Basket dance. The Basket dancers came out first. Then after
they went in, the Deer dancers came out. They danced three times.
The fourth time Ash boy and his people beat. They said to the bad
people, " You need to be beaten again. Let us race. " The good people
ran from west to east; the bad people from east to west. Again the
good people won.The bad people said, "We thought you did not know
anything; but you know more than we. You have beaten us."
16. BLIND MAN AND LAME MAN AND AWL.
All the people were coming up from the big lake. They built
camps. They said, " Let us stay in one place twelve days. "2 (That
meant twelve years.) They stopped first at Tsxppwiri. 3 From there
they moved on to Ritos. At Ritos they lived. 4 At twelve towns
they lived, and they had with them two men, one was blind, the
other was lame, his legs cramped and his arms cramped. And Olivella Flower carried them. And when twelve years passed they started to walk again. They went far to the west. That blind one and
that lame one they left them behind in a house with lots of water
and wood and food. Olivella Flower had an awl which he had left
stuck up in the rafters near the door. And he had left behind his
arrows. So they finished up their food and wood, it was all gone. So
the blind man carried the lame man to fetch water and to fetch wood.
Then at supper time they ate the last food that they had. So they
said, " What shall we do? All that they left us is gone. Let us think
about what we shall do. "Then the awl spoke to them, " Do not
worry, bring me down!" So the blind man got a little stick, with
a nail on it and they moved it this way and that and the awl fell
down. When it fell down they picked it up. And Awl said, " Wrap
me up well and I will tell you what to do. " So the blind man picked
up the lame man and carried him down. The blind man could not
I. Informant I of San Juan.
2. Here the count was in some way by the twelve feathers in the eagle's tail
(tsewq); but our inter preter failed in translation and the narrator grew impatient and
went on. Compare the count by the twelve feathers in the tail of the chaparral cock
for the Zufii taboo after killing. Parsons 7: 58.
3. See Harrington, 144.
4. There is another Tewa ruin near El Rito, but it is north of Tsaeppwiri.




Tewa Tales.


59


see well, the lame man told him where to step. They were passing
a hill and saw a deer, standing asleep. So he told him to take the
arrows. " I wonder could we kill it? " He took the arrows out and
he moved the bow this way and that. And the lame man directed
the arrow. And he shot straight. He shot the deer under the right
arm [leg]. It dropped down. They killed it. They came up to it and
the lame man showed the blind man where to open it. And they
spread it wide open, and took out the stomach and everything. So
the blind man carried the lame man to hunt wood. They carried in
lots of wood and made a fire. When they got a big fire, they put
into it all the stomach and insides of the deer, and covered it all up,
the fire. The fire was out and all covered up. Then the fire sparked
out, and they were scared, and the blind man opened his eyes and
the lame man began to walk. The lame man said, " Dry the meat,
the deer has lots of meat. " Awl said, " Olivella Flower led all your
people away, but they are very hungry, they have nothing to eat.
They eat any green thing they find. Go after them. You will overtake them soon. " So when they dried their meat, they packed it in
packages and carried it and went up after them. As they went the
blind man was looking all around and the lame man was walking.
They walked and they came near the people and they saw the people
and the people saw them. And they said, " There are two of them,
what kind of people are they? " They came very near to them; so
they knew them. They said, " The blind man and the lame man afre
coming. " Then they were close to them. Then they came up to
where the people were going. When they came, they took off the
bundles and opened them and laid the contents on the road. Then
Olivella Flower said to the blind man and the lame man, " We are
going about very hungry because I left my awl behind. When I have
my awl, I kill lots of deer. Now we are going about very hungry. "
Blind man and Lame man said, " We have it, that awl, and now we
can kill lots of deer. Why did you leave it? You made a mistake to
leave it. Now we have it. It is ours. " So Blind man and Lame man
went out hunting with some other boys, and they killed deer, killed
and killed. And they brought meat to the people. That is what
happened to the blind man and the lame man. Hu'!
17. BLUE CORN GIRLS ARE SENT TO WAR.'
Owewehadita, far away they lived, at Pow'4ki (Pojoaque),
Prayer-stick old man, Shrivelled corn old woman, Blue corn girls.
They did not want to marry anybody. One time they were at war.


i. Informant 4 of Santa Clara. Heard from a man who said that his grandfather's
brother was alive and present on the occasion.




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The Outside chief said to the girls, " You do not want to marry the
boys. I think you are men, and you have to go to the war. " They
cried, they did not know what to do. So after four days he told
them to get ready bows and arrows. So they went in four days.
As they were going along they found a hole and went into it to
Saya awe kwiyo, Grandmother Spider old woman, and they asked
her what they were to do in the war. They said, " We do not know
anything about war, we are women. Can you not tell us what we
are to do? " So Grandmother said, " I will tell you, my children,
what to do. I do not know much about war, but I will tell you
something. You go tomorrow, do not go today. I will give you some
songs. " The song said:
hada kutsanyoanyo omu
nea agoyonohutse gamu.
Formerly we were Blue corn girls,
Now we are Dark Star Man.
They went out, Spider woman gave medicine (wo) to them, plant
medicine, and they went to the war, and killed a lot of men, and
took off their hair (i.e. took their scalps.) Then they came back
to Pow'qki. And when they came close to the pueblo they sang:
heda kVtsanyoany(o) gamu
neanandi agoyonohVtsqgamu. 2
So they brought that hair into the town and sang that song. Then
the Governor came out and built a fire in the kiva. And they called
all the men, and they told all the story of how they went to war.
They said, " We went from here to where lives Grandmother Spider
old woman and we stayed there and the next morning we went from
there. We asked her how men fought and she told us and gave us
some medicine and she told us to chew that medicine and spit it all
around and on our bow and arrows and on our body, all over. And
we went to the war. Came out men, and we fought with them and
we killed them and we got their hair, and came back, and stopped
again where our Grandmother is, and she told us when we came
near the pueblo to sing that song. And we sang the song as we came
through the pueblo. And then the Governor came out and built the
fire in the kiva, and we went in there to tell the story of how we
went. And they called all the men and we told all how we fought
and how we came and how we killed the men. We asked them,
Summer chief and Winter chief, if we did right, if we did what they
I. Described as Morning Star, who "used to be asked to help in war. " On First
Mesa scalps are called " Morning Star. " (Robbins, Harrington, Freire-Marreco, o5).
2. " This time sung a little differently," but the difference I could not get in translation.




Tewa Tales.


6I


told us to do. So they said, ' Yes, my children (nabi e).' They asked
us if that was all. And they said if that was all they would bring
some food for us. We have told all our story. " Both those men
(Summer chief and Winter chief) said, " Now in four days we will
have a dance, and they have to stay in there those four days. " (That
time they were men.) In four days they made a feast and had a dance.
They had pu 'ware (the scalp dance). Then those two girls sent word
to their father and mother to prepare lots of food. (They throw everything in this dance - corn, dishes, everything. I And they had the
dance. The first time came out the elder (pare) with the hair (scalp),
she carried the scalp on a pole, and she sang:
hanananda kutsaiiyoanyogamu
nenananda agoyonohytsqgamu.
She went in, and the younger (ti'u) came out and she sang the
same song:
he nananda kutsanyoanyogamu
nenananda agoyonohutsqgamu.
And that's all I remember.
i8. WITCH WIFE. 2
At Okeowing koochute'e they were living. Olivella Flower and
Yellow corn girl were married. Olivella Flower would go out hunting deer, and Yellow corn girl would make wafer-bread. She never gave
any to Olivella Flower, she gave him only s'akewe, 3 every day only
s'akewe. Once Olivella Flower said to Yellow corn girl, " For whom
are you making wafer-bread? Whenever I come with deer you give
me only s'akewe, " said Olivella Flower. Yellow corn girl said, " I
make wafer-bread every day, but I can not make much, because it
is so thin. After I get a lot, then you can eat it with stew. " So Olivella Flower was thinking, " Maybe this Yellow corn girl knows
something, that is why she acts this way. So today, " he said, " I am
going deer hunting, but I will just lie down and not get tired. So
tonight I will not sleep but watch her. " So he went into the sunshine,
and lay down and slept all day. In the evening he came, he brought
no deer. So he said, " Yellow corn girl, hewemboharahi'' I got so tired.
I hunted a deer. I could not catch it. Give me something to eat and
put out my bed. I am so sleepy. " So she gave him s'akewe again.
I. Today in the Santa Clara dance, women carry baskets of food on their heads,
and throw it, saying, " My pare is dancing, and I throw this bread."
2. Informant I of San Juan.
3. See Robbins, Harrington, Freire-Marreco, 91, 93. Cornmeal cooked in boiling
water, " the conventional breakfast food. "




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That time they were going to pinan. Then he lay down to sleep.
But he was just watching what Yellow corn girl was doing. In the
middle of the night somebody came to the window and knocked and
said, " Yellow corn girl, it is time to go. " -" Come in, " said
Yellow corn girl. " Olivella Flower was out catching deer, tonight he
is tired and sleeping soundly. " - " Hurry up. Come out. " Olivella
Flower heard what they were saying. Yellow corn girl dressed up and
took a basket of wafer-bread and covered it with a shawl. She dressed
up in a new dress. She came to where Olivella Flower was sleeping.
Yellow corn girl thought he was asleep. She pulled a hair from his
toe, I but he did not move. So she said, " He is asleep. " She had a
niche in the wall. She took out her eyes and put them in the wall
niche. She put in owl eyes. 2 Olivella Flower was just looking on.
Her friend knocked at the window. " Ready? " - " Wait a little
while. " Yellow corn girl went into the back room. She got a big
bowl, in it she kept a skeleton (penita). She took out the skeleton
and laid it alongside of Olivella Flower. She said, " You have to
take care of him well and say to him whatever I would say to him. I
am going where they need me. " She went out. As soon as she went
out Olivella Flower picked up the skeleton and threw it away. Skeleton said, " Olivella Flower, I will help you. " It said, " Yellow corn
girl always goes to some place they send her, and always leaves me
with you. I have been here a long time. I want you to bury me.
Watch where she goes. I will help you. " So Skeleton gave him medicine. " Go from here to where they went in. Paint yourself all over
with this medicine and they will not see you. They are calling all
who belong to them. A girl died and only today they are making her
four days. They are going to take her out and make her live. That is
why they are calling everywhere. " He took those eyes which Yellow
corn girl kept in water and put them into his belt. He went to Tsemata. 3 There they had a kiva. When they opened the hatch one
could see a light. Olivella Flower went after them. They came there
with this wafer-bread. The light shone out, so they went in. Then
Olivella Flower came, he was covered with the medicine. They had a
basket-like door [i. e. straw over the hatch], and in it he hid. He
watched them, men and women, in the big kiva. They came there,
those witches, from everywhere, from very far, Namb6, Cochiti,
Santo Domingo, Santa Clara, San Ildefonso, Taos, Picuris. Some
came as foxes, some as eagles, some as vultures (okdma), some as
humatige, some as popowende (a kind of crow), 4 some as mountain
I. Cp. pp. 65, 67.
2. Cp. Dumarest, I65.
3. Near Ranchitos, a hill there between San Juan and Alcaede.
4. But see p. 123.




Tewa Tales.


63


lions, whatever they liked to be. When they went in they took off
their skin and hung it up. Men came with meat, and women with
bread. So they put the baskets of bread in a row, and the meat on top
of the bread. And the old man was Hopi. They said, " Wonder
why he has not come. He ought to be here the first. I Yellow girl is
here. " That man was Hopi Summer chief, and he was Yellow corn
girl's friend. An eagle (that was Yellow corn girl's friend) came. He
said, " Who is in here? " he asked. " Nobody is in here, " they said.
" Only those we know. " - " No. Somebody else is in here. " -
" Come in, and sit down, and stop talking. " He went and got a seat.
He brought lots of meat. He took off his skin and Yellow corn girl
took it and hung it up, and he sat down next to Yellow corn girl.
He said, " I guess we better eat, and after we have eaten we can go
and bring the girl who died. When she comes to life she can eat with
us, too. " That girl had died of pinan (not because she was just sick).
So they stood up two boys and said to them, " You have to stand up
a man and a woman and go after that girl. They made a kind of burrow underground, and brought her through and brought her there
and laid her down. Olivella Flower saw her lying there. Hopi Summer chief said, " Wake her up, this sleeping girl. Wake up! " So she
sat up and began to scratch her head, and one held her by the hands
and stood her up. Olivella Flower jumped down to where the girl
was standing, he took her hands, then all the people in there all
vanished [" got loose "] and they were standing there by themselves.
And Olivella Flower took the girl home, to her brother's house. Her
brother was sitting by the fire, still crying because his sister had died.
He called, " Here I bring your sister. These pinan people took her
from where she was buried and made her live, and I jumped down.
I did not know what that Hopi Summer chief was going to do to
her. I took her by the hands. The people disappeared and the kiva
disappeared and we stood up alone." - " Thank you, Olivella
Flower, for bringing my sister. " For this girl, night was her day, day
was her night and in the night she worked. Then after a long time
she died again. Olivella Flower went to his house, and came in and
Skeleton was where he threw her. So Skeleton said, " You have to
take me home, too. For a long time I have been here. Yellow corn
girl brought me here. " -  " Where shall I take you? " -  " Take
me some place, where the hill is falling down [i. e. on a crumbling
slope], put me in and cover me and then leave me. " So he took her
down, and covered her. Olivella Flower came back to his house, and
Yellow corn girl had not come yet. Her eyes were fastened tight
into his belt. Olivella Flower lay down, waiting for his wife. Then
T. Actually in ceremony, the chief of the society precedes the others even to the
extent, ina Hopi eight-day ceremony, of four days.




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Memoirs of the American Folk-Lore Society.


Yellow corn girl was ashamed to go in. The day was coming. She
was ashamed to have the people see her, so she went up and went
down and lay down in the middle of the floor (on her stomach with
her arms over her eyes). Olivella Flower said, " Yellow corn girl,
why are you sleeping there? Come to your bed. "She did not move.
Then Olivella Flower said, " What shall I do? " He went to call
Yellow corn girl's relatives. All were thinking that there was something
good, that Olivella Flower had killed a deer." We will go, " they said.
They knew nothing about it. He told them to sit down. Yellow corn
girl was still lying down. Her relatives were asking what was the
matter with her. Her father and her uncle (meme) said, " Why are
you lying down? " they said. Olivella Flower said, " Now you will
know what kind of a wife I have. " So her father got mad. He scolded
her, he made her get up. He held her by her hair and pulled her
head back. Olivella Flower said, " Now you will see with your own
eyes and not think that I want to talk about her. " ' They straightened her up, they saw that she had yellow eyes. " Here I have her
eyes. Just see! " He held out his hand with her eyes and showed
them to everybody. Just as they straightened her up, she died, of
shame. " We thought she was a good girl, we are not sorry for her.
You need not bury her. Throw her in the yard so the dogs and foxes
can eat her, and the flies. " Now you have heard how Yellow corn
girl was a witch.
Variant. 2
Olivella Flower and Yellow corn girl were living, and Olivella
Flower always went out hunting and every day he would kill deer and
come with them in the evening. He had an eagle. Every day he cut
a piece of meat and gave it to the eagle. Once when he went hunting,
he killed a deer and brought it home and he was very tired and he
told Yellow corn girl to cut a piece of meat from the deer and give it
to the eagle. She cut a piece from the neck, and that meat was tough,
and the eagle did not eat it. Next day he went and said, " Greetings,
my eagle. " (Sqgihatnu, nabi tse.) And he saw the meat lying there
and he said, " Why did you not eat, my eagle? " He picked up the
meat and saw that it was from the neck. He threw it away and went
in and cut another piece. But the eagle got mad and did not eat the
meat. So he said to him, " You are going hunting today, but do not
hunt, just sleep, in order that tonight you may see something. "
Then he went out hunting, and he saw that Spider old woman and
she said, " Olivella Flower, where are you going? " - " I am going
I. I am reminded of a certain young woman at Jemez who is talked about as a
witch, by her family-in-law, and accused of killing her husband.
2. Informant 2 of San Juan. Heard from Informant I.




Tewa Tales.


65


hunting. " -  " Do not hunt today, go and lie down and when
you come back, come to my house. I will give you something. "
So when he was coming back he stopped there and Spider old
woman came out and gave him a little stick of medicine (wopepue)
and said, " Your wife goes away in the night, you will see
tonight. Go after her when she gets up and you will see where she
goes. She will turn the stone and go in under, and you can sit on one
side of the stone and when you eat this medicine stick you will be
hidden. " So he took the medicine stick and went home. When he
came, his wife gave him something to eat, and he lay down as if he
was sleeping, but he was watching what his wife was doing. And that
woman was making blue wafer-bread every day, but she gave her
husband only tsakewe. Then a girl came to the window and said,
" Yellow corn girl, it's time to go. " And Yellow corn girl said, " I
don't know if my husband (nabi t'ow) sleeps or not. Wait a while!
I will see if he is asleep or not. " She went to her husband and pulled
the little hair on his toes. It hurt him, but he did not move. " I guess
he is asleep, " she said. Then she got a basket of blue wafer-bread,
folded the bread, and put it in a basket and on her shoulder. She got
a clean plate, and took out her eyes, and put in their place owl (Tewa,
mahu; Mex., tekolote) eyes and put the plate in a niche in the wall. She
took two-ears of black corn and laid them by the side of Olivella
Flower and said, " Now you are going to lie by Olivella Flower and
you must do whatever he pleases. " She went out and left the corn.
Olivella Flower said, " Humbaharahia! Mother, you are mean with
me. That's the way you treat me. I am going to burn you.  -
" No! I will tell you where your wife has gone, " said the black corn
to him. " She has gone to a place where lots of witches ' (bayeke,
lots of, chugee) are going tonight. That's'why she took lots of waferbread with her. When you go, you will see what they are going to
do. I will tell you. Her eyes are up here. If you want, I will bring
them to you. " So Corn got up and brought the eyes, and he put
them in a cloth and tied it tight and put them in his belt. And Corn
gave him one stick of medicine. " Chew it here, and put it all over
your head and body so nobody will see you. " Then Olivella Flower
went after Yellow corn girl and he followed her, and found her
moving the stone and going in, and Olivella Flower lay above on one
side and could look down and see well where they were, and he ate
the medicine that Spider old woman gave him. And he saw his wife
and lots of men and women he knew, they were in there. They said,
" Wonder why that man is so slow to come, " they said. Then that
man came. That was Eagle, and he came down and took off his skin.
He had lots of dried meat and he put it down. And Yellow corn girl
i. Given first as " devils "
$




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came and washed Eagle's face. She was married to Eagle man. And
they asked him, " Why are you so late?We thought you were not
coming? " He did not answer them. And that day a girl had died.
Two boys were to go after that girl to bring her where they were.
And so those two boys went and they put on the skins of badger (ke)
and they made a hole to where that girl was, and they pulled her
out and brought her underground till they came where the others
were. When they came, they shook off the earth. They got hot water,
and put that girl into the boiling water and she moved - and that
Olivella Flower was looking on - and she stood up. Olivella Flower
said, " Humbahdrahia! I guess they have taken her heart. " And he
was eating his medicine. They said she did not want to marry one of
those boys. They asked her why she did not want to marry, and she
did not find anything to say. Olivella Flower was eating the medicine
and he spit it around and he reached his hand down and snatched up
that girl and carried her home. He took the girl to her mother's house
and told her mother about what had happened. He went home. Then
Yellow corn girl came back, and took up the black corn and put it back
in the corn room. And she looked for her eyes and she did not find
them. So she lay down on one side of Olivella Flower. Day was
coming. He woke up and said, " Yellow corn girl, why don't you get
up? " She covered up her head. " Get up, Yellow corn girl! "-" I
have a headache, " said Yellow corn girl. So Olivella Flower got up
and took off all the cover and Olivella Flower held her head up and
said, "Yellow eyes! " and said, " Look at me! " But Yellow corn
girl could not see in the day time. Then Olivella Flower went to call
her father and mother and her relatives to come to his house and he
told them what he saw that night, and that she had not her eyes.
" That is why she will not take her hands from her eyes. I have her
eyes, " said Olivella Flower and he showed the eyes to them. Then
the father and mother and all the relatives began to cry. They said,
"Humbaharahia! Yellow corn girl, what are you thinking of, to do
such a thing to your husband! What shall we say? We have nothing
to say. We can not help you. All we can say is to burn you with wet
wood. " So they went out for wet wood and brought in lots of wood
and put her in the middle and burned her. That is the way. (She
was a kind of witch). I throw it to you, hu'!
Variant 2. I
At Koochuteowinge lived Prayer-stick old man, Shrivelled corn
old woman, Yellow corn girl, Olivella Flower boy. Olivella Flower
boy was their son and Yellow corn girl, their sa'i. Olivella Flower boy


i. Informanlt 3 of Santa Clara.




Tewa Tales.


67


went hunting every day. Every day he brought a deer, and Yellow
corn girl made blue wafer-bread every day. So every day when Olivella Flower boy came, she gave him sa'kewe. That is the way she
did. After a time Olivella Flower boy began to think about it, about
what Yellow corn girl did with the meat he brought and with the
bread she made. One night Olivella Flower boy could not sleep. He
was lying down as if asleep. That time a girl came in and told Yellow
corn girl to go to a council (wenge), Yellow corn girl was to be
a witch. So Yellow corn girl pulled a hair from the face of Olivella
Flower boy. He did not do anything. She pulled a hair from between
his toes. He did not do anything. She said, " He is asleep, time to
go. " Yellow corn girl had owl eyes. She had a dead person (penita)
in the other room. She brought out that Skeleton alongside Olivella
Flower boy. She said to that Skeleton, " You act as I act to Olivella
Flower boy, whenever he wakes. " Olivella Flower boy was just listening to her. They went out. She took out wafer-bread and meat stew.
After they went out, Olivella Flower boy got up, he picked up that
Skeleton and threw it up against the wall. She said, " No, elder
brother, do not do anything to me. I will help you. " Skeleton said,
"Elder brother, now you go. Here is some black corn, put it in your
mouth. " She gave him a root, too. " When those witches are in that
kiva, I spit that root around them, so they do not see you or know
you are coming. " So he went and nearby he spat the root, and the
black corn he put under his tongue. He lay down in the hatchway of
the kiva, under the willow of the roofing. So everybody came into
the kiva. The last one was sdawdi. 2 Theyasked her, " Has somebody
been in here? " Then those people said, "Nobody here, only we who
belong here. " So she sat down. Then they told the witches, (those
p'atowa), " You get ready to go far away. " So they took down the
skins that belonged to them. They went forth as Crow, Eagle, Owl.
Then the chief got ready to go first. He took down an eagle skin and
put it on. In the middle of the kiva they had a big bowl. They had
water in the bowl and a heart, a human heart in the bowl. (When
they are going to become witch [i. e. to be initiated] they take out
the heart from one they like best, father, mother, sister, etc. 3 That
heart they put in the bowl.) They had to jump over the bowl, then
they became Eagle, Owl, etc. So Olivella Flower boy watched them,
what they were doing there. Then they jumped across the bowl,
those witches, but they could not turn into the creatures they wanted
to be. The chief told them to go out and look for somebody who was
watching. They went out and looked, they could not find anybody.
I. Cp. Dumarest, 208.
2. Little grey bird spotted with white, in rocks.
3. Said of witch practices also by the Keres and at Zufii.




68         Memoirs of the American Folk-Lore Society.
They came in, they tried it over the bowl, but they could not fly.
They tried again and again. So their chief said, " You are not a
woman and a man, you can not go. " So they could not do anything
that night. When the witches were ready to go, Olivella Flower boy
went home. When he came home, he put back that Skeleton by him
as if sleeping. Then his wife came, Yellow corn girl. She went to bed.
Then in the morning, Olivella Flower boy went hunting deer again.
He found a deer and killed it. When he was coming home he came
where Grandmother Spider old woman lived. She called him, " My
child, you are going to be killed by the witches. They are.going to
kill you with a lion; but if you come back tomorrow morning, come
by here. I'll give you a root, so they can not do anything to you."
That night Yellow corn girl went back. Olivella Flower boy went
back also to that witch kiva and listened to what they were saying.
Their kiva chief said, " Any one of you, man or woman, go tonight
and get Olivella Flower boy. " So a man said, " I am going Mountain Lion. Iwill kill Olivella Flower boy. " Another man said, " I am
going Eagle. " Another man said, " I am going Eagle, too. " So
Eagle said to Mountain Lion, " If you fight with Olivella Flower boy,
I will fly down from above, and kill him. " So he heard how he was
to be killed. So next morning Olivella Flower boy went hunting
again. He came by Grandmother. Grandmother said, " You have
come back? " Olivella Flower boy said yes. So she gave him breakfast. After breakfast she gave a root to Olivella Flower boy. " When
you go up the mountain and see the track of Mountain Lion, spit on
the track with this root, Mountain Lion will not be able to see you.
You will kill Mountain Lion. Eagle will come down. When you see
him, spit with this root. Eagle will not be able to see you. Then you
shoot him with an arrow. You catch the eagle. " Then he killed the
mountain lion and the eagle. Then he carried the mountain lion and
eagle on his back. He came by Grandmother again. He said to Grandmother, " There they go! " So he brought the eagle into Grandmother's
house. " So Grandmother gave him dinner. She said to him, " Now
don't you go yet. Go when it grows darker. Bring the mountain lion and the eagle to the witch kiva, throw them inside, to the
witches waiting for you. " So he went very late in the evening.
When he came near the witch kiva they heard. They said, " Olivella
Flower boy is coming, he is being brought down dead. " They
thought that he was killed. Yellow corn girl went early that day to
the kiva to wait for Olivella Flower boy, thinking he was killed. Olivella Flower boy came by the door of the kiva. Olivella Flower boy
said, " Here they go in! " Then he threw in the mountain lion, then
he threw in the two eagles. Then Olivella Flower boy went in. He
told the witches, " I have brought a deer. Now I am going to kill
you all. " So he picked up his arrow and bow and he shot the chief




7ewa Tales.


69


first. Then he began to shoot all. So all the witches in the kiva were
killed. One woman belonging to them was having a baby and she had
not come in. From them more of these witches were raised. I Then
Olivella Flower boy's father and mother, Shrivelled corn old woman
and Prayer-stick old man, asked Olivella Flower boy where Yellow
corn girl was. Olivella Flower boy said, " Yellow corn girl is dead. I
killed her. " They cried. Olivella Flower boy said, " Do not cry for
her! She was a witch. " So they stopped crying. Olivella Flower boy
said, " Yellow corn girl wanted me to be killed. I was not killed and
I killed all the witches. " And that is all.
Variant 3. 2
At Perage onge they lived, Shrivelled corn old woman, Prayer-stick
old man. They had two girls, Yellow corn girls. There were lots of
people in the pueblo and lots of witches. They had a meeting every
night, they went into the kiva.
There lived another Shrivelled corn old woman and Prayer-stick old
man. They had a son, Olivella Flower boy.
If a bear or lion came down, they would say, " We will make
rain or snow, to see the tracks. We will go tell him, Olivella Flower
boy. " Yellow corn girl was making bread every day. Olivella Flower
boy went hunting every day. Olivella Flower wanted to marry the
girl. One day he went and asked her father and mother if they would
let him in. So they did. In time he married one of the Yellow
corn girls. In the daytime she was married to Olivella Flower boy,
at night she went to eat with the witches. They would tell
Olivella Flower boy that lions or bears or deer would come down.
Yellow corn girl would make bread, and not tell how it was
used. She would serve only mush. One night he did not sleep, he
watched his wife. The witches were going to hold a council, from
everywhere -  Taos, Cochiti, Navaho, everywhere. Yellow corn
girl brought meat and corn bread to them. They were trying to kill
people in Santa Clara and San Ildefonso. They boiled gum in an olla,
to kill with. Olivella Flower boy met Spider old woman. " I feel
sorry for you, because of the witches, " she said. She gave him some
roots. " Every night your wife puts a corpse next to you. Tonight is
the last night, for the boiling of that pifon gum to kill with. They had
five or six big ollas in their kiva. " Spider old woman told Olivella
Flower boy, " You take this root and go tonight and watch the witches.
They have a large flat stone to cover up the kiva. Go up the stone
steps, turn over the flat stone, lie under there. Spit this root inside


i. Cp. p. i80.
2. Informant 4 of Santa Clara.




70         Memoirs of the American Folk-Lore Society.
the kiva. When it is time to take off the boiling gum, go in, into the
kiva, hold ashes in your right hand. You will see your wife, with a
rich Navaho capitan. Put the ashes in the ollas. I feel sorry for my children. "... They were coming, the witches. Olivella Flower boy was
there listening. He did what Spider old woman told him. There was
a big bowl in the middle of the kiva. First thing he saw his wife sitting with a big man, she was married to him. Olivella Flower boy
went inside, he got ashes, and put them in the four ollas and at last
into the bowl, in which was the heart. So they could not do anything,
that is why they did not get killed, the people. The chief in the kiva
said, " What is the matter? You people are sleepy. I told you this
was the last night to boil. To morrow everybody will get sick. " Soon
those ollas cracked, and spilled out all the bad medicine.
Variant 4 (from Tesuque).
They were living at Tegike owinge, Kofedi anyo (Black corn girl)
and Olivella Flower. Black corn girl would always make wafer bread
when Olivella Flower went hunting. But when he came back she did
not give it to him, he had only kboa to eat. Black corn girl was a witch,
and she carried the wafer bread at night to the kiva. One time as he
was about to go up on the moutain, Black corn girl said to him, " Do
not go. I want to wash your head. I never wash it. " The witches
were planning to kill this boy. So Black corn girl washed his head.
The bad people saw him sitting outside. " This is our deer. Tonight
we will eat him up, " they were saying. The next day as he was hunting, Spider old woman called to him, " Oh my boy, where are you
going? They are going to kill you today when you go up the mountain.
They will send a big deer, but it will not be a real deer, but a witch.
I will help you. " So she gave him a bow and arrows. With them he
killed the witch deer. At night when he went to his house Black corn
girl was not there. He went to the kiva where all the bad people were
waiting for that big deer to bring Olivella Flower. But Olivella Flower
brought the big deer and threw it down into the kiva. " There is your
deer! Catch him! " The men stood up to catch him. Olivella Flower
went into the kiva and killed all of them.
19. BLUE CORN WOMAN MARRIES
BLUE KACHINA WHO BRINGS A MEDICINE SONG
Kgtsanyokwi, Blue corn woman, went to the river bank 2 (pokege),
for water. She got water, and they talked to her. She did not know
i. Informant 5 of San Ildefonso.
2. See Harrington, 85.




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7I


who talked to her. And she went home, and told Poseyemu seno, I
" They talked to me when I went for water down to the river. " And
Poseyemu asked her, " Who was it? " and she said, " I do not
know. He said to me that he wanted me to marry him, but I did
not answer him because I did not see who he was. " There was a
boy (enu), Blue boy (enu tsawe), he was standing beside the cottonwood tree. He was ashamed to go when Blue corn girl was getting
water. She did not know who was talking to her. Then said
Posew'a sendo (Coyote old man 2), " You ought to go to the river
again and get some more water. If they talk to you again, you answer,
so you can see him and call him to talk with you. " So she went
down to the river again. By that time the boy was waiting for her.
" Blue corn girl, what did you say about what I said to you yesterday? Answer me, please. "-" Yes, I could answer you, but I do not
see where you are standing. " - "Why, Blue corn girl, don't you see
me? I am standing here, just beside you. " -  " Well, come over
here while I am getting this water. I am not going to fill up my
potnp (water jar), you come over here. Then after we talk, I will fill
my jar. " -" Please, Blue corn girl, just turn towards the north
side. " 3 -  "Oh what a nice pretty boy you are! " - " Surely I
could marry you. " - " Yes. If you want to go to my home, I will
marry you. " -" I do not know, Blue corn girl, if I will go with
you. Because I am not to go there, because nobody may see me. But
I would like you to marry me, and stay with me. I can not go out.
This river bank is my home. " -  " Well, I have to think before I
marry you. I am sure I can not promise you before I talk with Coyote
old man. I am going home. " -   "I will wait for you tomorrow
afternoon again. " - " All right. " Well, she went home and said to
Coyote old man, " I talked with the boy again. I saw him. He is a
very nice boy, and he wants me to marry him. But I told him that
until I talked with you I would not marry him, because you might
get angry with me." -" No, Blue corn girl, why should I get angry
with you? If you want to, you can marry him. It will be very
good for you, so you wont be by yourself. "- "I told him I
would marry him, but he does not want to come here and stay with
me. He says, ' I live here at the river bank and I can not leave my
home. I would like you to come here. 'That is what he said to me. "
Then Coyote old man said, " That is all right. You can go when you
want, if you want to marry him. "- " All right. Then I have to go
for water to morrow, so I can talk with him again. " Next day she
went down there and talked with him. And she said, " I will go with
I. Seep. IIo.
2. Through forgetfulness informant changes Poseyemu into Posew'a (coyote).
3. See p. 30 n. I.




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you now. "-   " All right. I will take you to my house, so you can
see where I live. " He went a little way. Then she saw the pretty
nice house he had. She married him. He brought a deer and wafer
bread (bowaiyawe). They cooked the deer, for all the people to have a
good time at Blue corn woman's. They got married. They had a nice
time. Everybody was happy that Blue corn woman was married.
They went out to the mountains. They had a nice time on horseback.
Blue boy showed Blue corn woman the big okwinge (spring) and how
Okuwah tsanyose (blue man) sang. Then Blue corn woman said,
" That is a nice song. I wish we could stay here for four days. " Then
he said, " Yes, Blue corn woman, we might stay four days; but
no, I do not want you to hear that song, because that song
is never sung that way at home, it is sung here only. That song
belongs to the medicine people, pufona towa. " 1 Then Blue corn
woman cried. She wanted to learn that song, but her husband did not
want her to. Then she came out. She said to Coyote old man, " He
took me over to the mountain by okwinge, and I heard a song that was
a nice song, and I said to him, 'I wish we might stay four days so I
could learn that song', and he said, 'No, I do not wish you to learn
that song, that song is for the medicine men.' " - " That's right,
you do not need to learn that kind of song. He was right, your husband. You can learn another kind of song when you grind. You have
enough songs of another kind. But you tell Okuwah man to come
over here, so I could learn it. " Then Okuwah man went over to
Coyote old man's house, and Coyote old man said, " Blue corn
woman told me she heard in the mountains a very nice song, but she
did not learn it, you told her it was a medicine song. " So he sang
it.
Heni e ya he
a ya a he.
"Now in four days we will have all the head men (tarae, fathers)
meet in the kiva, and you sing that song, to see what they will say
about that song. " They called all the fathers into the kiva and said to
them, " Okuwah man has brought a song from the mountain spring
that we have never heard here. I think you fathers have to think
about the song to sing it for us. "- " All right, we are all together
now. You had better go after Okuwah man, so he can sing for us. "
So they sent out Outside chief, and he went in to the kiva of Okuwah
man and sat down. " Well, Coyote old man he had a meeting with
the fathers and he told them that you have brought a song from the
mountain spring, and we want to hear the song you have brought. "
i. Here may be a reference to the Lake of Emergence and to Wildcat man and
the curing animals. Cp. p. Io.




Tewa Tales.


73


- " All right, I will sing to you. " He said to Outside chief, " You
have to go outside the kiva and sit there. And you, father, you can
hear what I am going to sing. " So he sang:
Heni e ya he
a ya a he.
"That's a nice song you sing, Okuwah man, we are very glad that
you have brought that song. We had almost forgotten it. We asked
each other about that song and nobody remembered it. But we have
got it now. We wont forget that song now. Thank you very much,
Okuwah man. "
That's all I know.
Variant (from Tesuque.)
E6 there were living an old man and an old woman and Tininipowienu (Olivella Flower boy) at T'aba owinge. On Tsikomo there
is a spring, and into it one day went Olivella Flower boy. He did not
come out. His mother and father went to look for him. After four
days Olivella Flower boy came out, and those two Yellow corn girls
heard him singing. The elder said to the younger, " Our brother is
coming. " He went to the moutain, kyqpi, and thence he went to T'aba
owinge. His mother and father saw him when he came and they took
him to their house and they were crying. He stayed only four days at
home, and then he told his mother he had to return to Tsikomo. His
mother cried again. He went back to Tsikomo into the spring. Early
in the morning he would sing. UrotQ kwiyo lived near the spring and
she heard him sing. She would go and fetch water and hear him sing.
He spoke to her but she could not see him. She went back to her
house, ground some blue corn meal and made bread and carried it to the
spring and left it there for this boy. He took the bread, but the old
woman did not see him. She stayed there four days to see him. He
spoke to her again. She said, " Come out, boy! " He came out, and
she said, " Come and be my son." She was crying. He said, " I wish
I could live with you, but I have to stay here. " She went back to her
house. The boy would come out to plant corn and wheat...
20. SUMMER CHIEF TESTS COYOTE WHO GETS A KACHINA SONG. I
At Potsuwi they came out with Okuwah. Coyote old man went to
get water for his children. The birds were singing about potsuwa e.
They were singing about rain. He went back again to get that song,
to sing the song of the little birds. He sang for them. The birds sang


I. Informant 5 of San Ildefonso.




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again. He went to the same spring. Coyote old woman got water the
same way for the girls. Then they said that they wanted to hear the
same song, that was a very pretty song. " We are going to grind corn.
We will sing that song so we can finish grinding green corn. " Coyote
old woman said, " We will be happy to hear that song. Let us start
it. " A woman was to have a meeting that night so they could grind
green corn for Coyote old man, so he could go hunting deer for them.
That Coyote old woman they gave her the song. " Where did you
get it? " -" From the same spring. And I think we have learned
the same song as the boys. " - "Yes, it is just the same. " [The song
followed, but it was not recorded.] Coyote old man raised his hand
and cried, " I am very glad to have you girls learn so quickly.
Coyote old man said, " Now you boys have to go and sing for the
women as they grind. " I.... Coyote old man brought the deer. They
had a meeting of the head people, so they could cook the deer that
Coyote old man brought for all the people. Coyote old woman brought
red corn and ground it for all the people to make wafer-bread, and
give it to them, all the head men first. First Summer chief went in
and got his supper first. He got a piece of meat and some purple bread.
To the east he threw it, and he stood about half an hour in prayer for
Coyote old man to have the Okuwah to help him. And then he went
inside and he sat down and had a little talk with Coyote old man. He
asked him how he got the deer. And then Coyote old man went
inside and got his arrow and bow. " This is the one. I shot with this
arrow and killed it. " And Summer chief did not believe he could kill
deer with arrow and bow. Then Summer chief told Coyote old man
to call them, all the head women, to Summer chief's house to have
supper. Coyote old man and Summer chief went out, and Summer
chief put a horn up about a hundred yards off and then he said to
Coyote old man, " Well, I have put up that horn for you to shoot
with your arrow. If you knock it down, then I will believe it. " -
" All right, Summer chief, I will do it. You go over there where the
horn is standing and I will shoot from here. " Then Summer chief
stood near the horn. He said to him, " Summer chief, I am ready.
You just watch. " And he shot it and hit it right in the middle, just
as he would shoot a deer. " That's the way I shoot a deer. " - " I
believe it. But tomorrow we will have another meeting, you and
myself. Okuwah will come, and see you and me. You have to get up
very early in the morning and go to the river and wash, and throw
the corn, yellow ones, to the east and go to the te'e (kiva) and stay
with us. ".... Okuwah tsqwaye (Blue kachina) came and said,
" Coyote old man, do you remember me? I am the bird that sang for
you when your boys were very thirsty and you went for the water


i. As was the practice at Laguna, at Zuiii, and probably elsewhere.




Tewa Tales.


7S


down at the lake (pokwinge 9). Then I sang for you that song that
you sang for your boys. And when you were going along you
were just thinking about the song and then you were going
to sing and you dropped the water and forgot the song. And
then you went again, then I sang for you again and you did the
same thing. " 2 - "Okuwah, are you the one that sang? Are you
sure that you sang for me? " -" Yes. I am the one that sang for you."
-" Well, I want to hear again the same song. " -" All right. I
will sing for you. " Then he sang the same song. " Yes. Now I believe
it is true. Thank you, Okuwah, that you sing for me. Summer chief
told me that I would not see you, but I am very glad to see you. " -
" Well, Coyote old man, why did you not believe what Summer
chief told you? From the sky, I saw you, how you shot the deer, for
your boys to bring the deer so they could eat. Now I am going again
to the same spring. Do not forget me, now you know who I am.
If you want me to help you, just talk with Summer chief. I have
to do what Summer chief tells me. Poingtuyokwiyo in okuahkwi, she is
the old head woman. Just the same she has to do what Summer chief
says, in okuahkwi, Kotseyi (Yellow Corn). And Kotseyi, she says the
same word. They are all together sometimes. You go, Coyote old
woman and old man, together to the same spring where are Okuwah
old man and Okuwah old woman. You will hear this song, but do
not drop the water when you go to this spring, because you know
who we are now. And now you see us. We have some people just
like you, people inside the spring. We are helping you, all you people.
If you ask for rain, we give it to you. When you people are good,
when you believe in your ceremony, we are the ones that help you
people all we can through Coyote old man, that he bring the song for
you people. And you have to believe what Coyote old man says. And
that is the way we help you out, you people. If you have the ceremony (kaye) for me. " -   And that way, what we believe, our
people, is very true, "that is what Coyote old man said to his people
when he came out from the kiva. He had all the people and the head
men meeting with Coyote old man for him to tell them what Okuwah
said to him. And the head people were very glad that Coyote old man
saw what kind of people they were. " Now it is very true. You boys
and girls ought to believe it. So they could help us all they can, and
we do the best we can for it. So we can raise corn, and wheat, everything that we plant. " And just the same the head woman of Summer
chief, our head woman, sent word, and Summer chief got it the same
night at his meeting and he told all the boys to practice a dance for the
Okuwah so he would help us. They had a dance in four days, and they


I. Harrington, 85.
2. A reminiscence, here, of the tale of the water carrier. See pp. 60o-I6I.




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had rain, too. Then Coyote old man was thinking to himself inside
the kiva, that he was very glad that they believed what Summer chief
said. Then he went out from the kiva and he went to the north, down
to the lake he went, about two o'clock in the afternoon (tsaulawiri),
and he heard the same song again. Then he went home and inside
there were all the head men. And he went in and told how he had
heard the same song.... " Now we Summer people, we are right.
That will be for us rainbow on top, ptkano kwage. We are going to
the south, to Shumak'ere, ' Black mesa, we are going. There we will
see kaye, Bear, Mountain Lion, and Okutsqwe (Blue kachina). " That's
the end.
21. TALE FRAGMENTS FROM SAN ILDEFONSO AND TESUQUE.
San Ildefonso. 2
At Taba 3 Yellow corn girls (K9tseanyo) lived. They broke a jar.
Olivella Flower was trying to get Yellow corn girl to marry him.
Qlivella Flower brought them a deer. Olivella Flower's people (Pink
Quartz people, 4 G'uhpintowa) lived way up on the hill... Pewaold
woman s was trying to get all the children. Pewa old woman was beaten, and Salt old woman (Akwiyo) was not beaten... Pink Quartz
girl was trying to get rabbits. Olivella Flower was trying to get the
jar... Pewa old man was trying to get the crow (odo). Pewa old man
got the rabbit, and he ran away with the rabbit... Owewehen on the
other side of the river there lived some people. Grandmother and Yellow corn girl lived right there. Eagle Woman (Tse akwi) and Olivella Flower went to hunt for rabbits. In four days Yellow corn girl
was going to get married and Olivella Flower went to hunt for a deer.
Olivella Flower told Yellow corn girl to go to the river and get some
water. Yellow corn girl (took her jar) and Olivella Flower girl (Tininipowianyo) said it was a nice jar. " It is a nice jar, " said Olivella
Flower girl. " If I knock it over, you will get it (suffer for it). " Yellow corn girl said to Olivella Flower girl, " If you lay your hands on
that jar, you will suffer. " Yellow corn girl knocked the jar over, and
Olivella Flower girl put her hand in the jar and turned into a coyote
(de).
Then Eagle woman asked, " Where is my daughter? Why has she
not come? It is a long time since she went. " Olivella Flower came and
1. Harrington, 323. " On top of Shuma ".
2. Informant 6 of San Ildefonso.
3. A ruin associated with San Ildefonso. See Harrington, 3o0.
4. Note the first and only reference to clanship in these tales of the Northern
Tewa.
5. Pewa old woman and Pewa old man are the same as Tsabiyo or Awelito
(Mex. abuelito, little grandfather), the bugaboo that steals children See p. 5o.




Tewa Tales.


77


asked, " Where is my wife? " Eagle woman said, " There she is
coming, near the house. " Olivella Flower girl went into the house,
to see if Yellow corn girl was coming. Olivella Flower was talking
with Olivella Flower girl and Olivella Flower girl went down and
told Eagle woman that Olivella Flower was coming. Olivella Flower
girl was beaten. So Olivella Flower girl got married. After they married they had children. Then Pink Quartzclanswomen (G'uhpintowa
kwiyo) came to their house to see them. And bianyo (? her girl) went
away, ran away. That's all.
Tesuque.
I. They were living at Perageowinge, the two boys Pateenu (Ash
boys) and Pa'powienu (Fire Flower boy. Ash boys said to Fire
Flower boy, " Let us go up to the mountain. Whoever gets the most
deer will beat the other. " Fire Flower boy never went out hunting.
" He wont beat us, because he never goes hunting, " the Ash boys
were saying. They stayed in the mountain four days. Fire Flower boy
caught ten deer, and the Ash boys caught only four deer. They
caught turkeys, too. " You have beaten us, " said the Ash boys to
Fire Flower boy. Then the boys went home and told the other boys
to bring in the deer.
White corn girl told the other girls to come to her house, all but
Fininianyo (Sweet corn girl), she lived with her grandmother. They
were poor and the people did not like them. The Corn girls ground
corn, twelve baskets of meal; and they took the meal to the house of
Fire Flower boy. Sweet corn girl saw them baking the bread, and she
ran and told her grandmother she was going to grind too, and take the
meal to the house of Fire Flower boy. " No, " said her grandmother,
" they wont take it because we are poor. " But Sweet corn girl started
to grind and she ground quickly and took the meal to Fire Flower boy.
Her meal was finer than that of the other girls. Fire Flower boy
tasted it and it was sweet. He said, "Now you have to stay here and
be my wife. " So she stayed and lived with him. Next day she went
to her house to fetch her grandmother. They lived there. Every
morning Fire Flower boy went hunting and each day he would bring
back four or five deer. The other Corn girls got angry with Sweet corn
girl.
2. At Tsire owinge the White corn girls were living, and every
day they would grind corn. They went out only at night. They lived
in the upper room. The boys would play with their bow and arrows
around the house so they might see the girls; but the girls never came
out. Then the Towae heard that these girls never came out and that
the boys wanted to see them. So in four days the Towae came and
played there and stayed until sunset. Then the girls came down, and




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the Towae were sitting there by the fire. The girls said, " We have
found two little boys, " and they took them to the upper room and
put them to bed. They told their father, Uroto seno. He said, "Well,
put them to bed, so they will be warm and go to sleep. " At night
the girls would not grind, but they would get up early in the morning to grind. This morning they did not get up. Their father said,
" What is the matter with you? Get up! " They got up and put the
little boys in a big jar. In the day time they kept them in the jar, and
at night they would take them out to go to bed with them. After
four days their father found the boys at night, and he threw them out
of the window and told the other boys to get their bows and arrows
and shoot them. The Towae ran off, calling to the other boys, " We
beat you! " The other boys got mad. The Towaeran to Tsikomoping,
and there they lived. After four days the two girls had babies. These
baby boys were growingup, bigger and bigger. Then they asked their
mothers, " Who are our fathers? "... Their grandfather made them
bows and arrows. They grew bigger and bigger. Then they went
to Tsikomoping to find their fathers. There they found their fathers.
They told them, " We are your sons. " The Towae made them bows
and arrows and moccasins. They said to the boys, " Now stay here
four days to hunt rabbits and deer. " So they stayed. Then their fathers
said, "Now go back to your mothers. " And they went back, hunting
rabbits and deer. Their fathers told them to dance tumshare after they
got home. " Dance four days and after four days we will come down
to see it. " So they were dancing, and after four days the Towae went
down and during the dance took away the boys' mothers to Tsikomoping. They finished dancing. Then the boys went to look for their
mothers; but their mothers told them to return to their grandfather
and grandmother.
The White corn girls stayed there on the mountain with the Towae.
One day they went for water, and the elder girl told the younger to
put her hand into the water. When she put her hand in, somebody
seized her hand and drew her down into the water. The older one
went home and began to grind. The Towae came back and the younger
one did not find his wife. " Where is your sister? " he asked. " When
we went to get water some one seized her hand and drew her down
into the water. " They went to look for her, but they could not find
her. It was Coyote who had taken her. Towae the older would sit still
and not go out to hunt. After four days the girl came back, not as a girl,
but as a deer. She spoke to Towae the younger while he was out
hunting. He went back to tell his brother that he had found a deer
that was a girl. They went to look for her, but they could not find
her. She had gone back into the water. Then they lived sadly, Towae
and his brother and sister.
3. Once at Tanowe' unge lived a boy who was lazy, Olivella Flower




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79


boy. He got married, to Kofeti, Black corn girl. This girl was rich,
but Olivella Flower boy was poor. The morning after they married
the boy told his wife that he was going out to work, and to make
him some bread. Black corn girl did not know how to make bread.
She went to her mother who said to her, " You have got to learn to
make bread now you are married. "... Olivella Flower boy went to
work at a farm where other boys were at work. They said to him,
" You are not married to a rich girl. " He said, " In a little while you
will see her. " He had told his wife to bring his dinner to where he
was at work. So she came... Olivella Flower boy had never worked,
but when he married he had to learn to farm and to weave blankets.
He got rich, too. He got cattle and horses. He was the richest man in
the pueblo. He became poqtuyo (Summer Chief).
4. Once at Tsewa'unge (Chimayo) were living two White corn
girls. At Posoa they were going to have a feast. The girls told their
mother and father they were going to the feast. They said, " All right,
you may go. " They came to Posoaunge. There was living there a
boy, Kgkbienu (Corn hard boy). They were dancing at night in the
kiva, kupishare (red corn dance). This boy was sitting by the ladder.
After they finished dancing the poetuyo told them they could all go.
Two girls went up, and Hard corn boy followed them. He invited
them to his house, thinking they were the White corn girls, but they
were witches. He slept with them, but in the morning when he found
out they were witches he cut off their heads and threw them in the
fire. Meanwhile the White corn girls had returned to their house.
Their mother and father asked them why they had not stayed.
They said, " Hard corn boy asked us to stay, but we did not stay,
because he went away with two other girls. " After a while
the White corn girls went again to Posoa, and they saw Hard corn
boy again. He took them to his house and they lived there. After four
days they wanted to wash his head. They went with him to the mountain to a water hole to wash his head with jucca. Then into the water
hole they pushed him, because that first night he had not taken them
to his house. Then the two girls returned to Tsawale.
5. Once at Posoe owinge lived some people who were envious of
the others, and the poctuyo said they were to play top (pelinin), the
east side against the west. They played and the men of the west side
won. Poxtuyo had said that who won was to dance t'anshare (Sun
dance), in four days. (In this dance, they throw things they want,
blankets, shoes, beads.) After they finished dancing, they went to the
kiva to talk. " We will not play top again, " said the boys who were
beaten. " We have had enough of the top playing. " Since then they
have not played Indian top.
6. They were living in Perae. There were some bad, envious people.
The bad people, witch people, had feathers fastened to the ladder of




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their kiva. The good people had no feathers. Olivella Flower was
living at Tsiguma, but he came to Perae where his mother lived. When
he came he wanted to dance, to beat the witch people. He went with
another boy, with Towae, to get feathers, parrot tail feathers, to Okuping (Turtle mountain). He went to the birds to ask them for their
feathers. One of the birds was their father and he told the birds to
shake their tails on the blanket Olivella Flower put down for them.
Towae stood waiting for Olivella Flower. In the middle of the night
they returned to the kiva. Those good men were fixing strings of jucca
to tie the feathers on to the step-ladders and to put in their hair. In the
morning when the bad people got up they saw the feathers tied to the
ladders and they were envious of the nice new feathers...
7. They were living at Tepo owinge, White corn girl and Olivella
Flower. He went up into the mountains to hunt deer, and the clouds
were all around. It was lightning and thundering, and Olivella Flower
was killed by Lightning. White corn girl was waiting for him, making
bread. "I wonder why Olivella Flower does not come, " White corn
girl was saying. "I have finished my work. " She went on top of a
hill near by. There Spider old woman said to her," What do you
want, my girl? " -" Olivella flower has not come yet. I do not know
what is the matter with him. " Spider old woman said, " Lightning
has killed him. Do not cry. In four days he will come back. In four
days you must come here and stay with me. " After four days White
corn girl went to Spider old woman. That night Olivella Flower was
coming singing, coming out from the lake. Spiderold woman was the
first to hear him. Not until he had sung four times could White
corn girl hear him. Spider old woman went out and said to him,
"Olivella Flower, where are you going? White corn girl is here.
You must go back to your house with White corn girl. And hurry lest
Lightning get you. "...
22. SALT WOMAN GOES AWAY.'
At Ashu'ge 2 they used to live. At Yungeowinge they had a big feast
and a dance. All the people from all over went to the feast. So Salt
Woman (anye kwiyo) she, too, stood up a woman. Then they gave
food to the people. One woman said, " This stew has no salt. " Salt
Woman said, " If the stew has no salt, I will put some salt into it.
She blew out of her nose into the stew. [Shown by gesture]. " Eat!
she said. Fhey just looked at her. " You are a dirty woman! We
do not eat that way! " They got angry. Salt Woman wanted to go
away from them. That is why she did that. She said to them, " Now
I. Informant I of San Juan. Cp. Harrington, 536-7.
2. " Down at the alkali point " (Harrington, 229). A place across the river which
still looks salty, near Chamita.




Tewa Tales.


8I


if you need me, you will have to go far away I and get tired and hungry, if you want me. " They did not know that was Salt Woman. So
she went away from them. She spoke the truth. They get tired now
when they go for salt. 2 That is all. Hu'!
23. SKELETON BOY: STAR HUSBAND:
HIDING TESTS AND DISTRIBUTING THE ANIMALS:
THE BOY SACRIFICE AND TRIAL OF MAGIC. 3
Owewebambaiyo they were living at Yungeowenke. There were
two Yellow corn girls. Their father was Prayer-stick old man, and
their mother was Shrivelled corn old woman. They were going to
have a big dance. They had a big building to dance inside, and everybody would go into that kiva. They were coming into that kiva. Up
in the hills to the west was living Skeleton (penit'a). He heard of the
dance and he got ready. He fixed himself up nicely; he put on abalone
(eyi) earrings; he wore a skin of white buffalo. Then he came and went
down into the kiva. He stood up by the side of the ladder. When the
Yellow corn girls saw that boy they were asking, " Whence abmes
that boy? He is a nice boy, " they said. " Let's go out and urinate, "
they said. " When we pass him, we can ask him to go with us. " As
they passed him they pulled at his mantle. So he went out after them.
So they came down and went out to the corrals. They were asking,
" From whence are you? Where do you live? " He said, " I don't
live far; I live near by. " So they liked that boy. Then the girls said,
"Let's go to your house, if it is not far. " They went, one on one side,
the other on the other. They came to his house. He had a white house.
So they went up. And Skeleton went in first. So Skeleton said to his
mother, " I have brought you two sa 'i, tell them to come in. "- " From
where are you bringing sa'i, Skeleton? " -" Do not say that word,
they are standing up there, they might hear it. " So his mother said,
" You are two sa'i up there, come down. " So they came down, putting down their legs, in nice boots. They told them to sit down. He
had lots of things, buffalo hide, buckskin, black dresses, belts. They
took out wafer-bread and dried meat. They got through their supper
and they got out their beds. So the boy put his bed in the middle and
on each side a girl. When the day was coming, the younger one woke
up. When she woke up, the boy lay there as a skeleton, his eyes way
I. When the U. S. Government moved the Apache from the northwest southward
to the Mescallero country, Informant I and other Pueblo men went on burros to the
Mescallero country to sell grain. On this trading journey they found salt.... The
Apache returned to the northwest because their children were dying in the
Mescallero country.
2. Anyage, salt place, but no definite place is referred to.
3. Informant I of San Juan.
6




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down in his head. She got scared. " Hewemboharahi! what kind of a
boy are we sleeping with! " She aroused her sister and said, " Just see
what kind of a boy we are sleeping with! " They got up very softly
and put on their clothes in a hurry, and put on their boots. So they
noticed he was wearing not abalone earrings, but earrings of gourd,
big ones. So they went down and ran fast. They were coming way
down here at Tatunggere. I Then Skeleton woke up and called,
" Yellow corn girls, my friends, why did you leave me in my bed? "
Then he went after them. The younger said, " Hewembohara hi'! elder
sister, that skeleton has awaked, he is calling and running after us.
Run just as fast as you can, and I will run, too. " So they ran. He
called again. " Elder sister, he is gaining upon us! " When the sun
came out, he was getting near them. When he was very near, from out
the sky Agoyonohi (star dark 2) threw down a string with an arrow.
Dark Star said, " Yellow corn girls, do not believe in everything. You
believed in that boy, do not do it again. Catch the arrow. " They
took the arrow, and Dark Star pulled them up, 3 and it sounded like
wind. And Skeleton cried and cried and went back into the ground.
He did not catch them.
So they went up into the sky. There they got sick to have their
babies. They had their babies. Both of them were boys. When they
were big boys, they made them arrows. So they went out and played
with the arrows and killed rats and took them in to their grandfather
(t'et'e). Their grandfather made them arrows. They went hunting
farther and they began to kill rabbits and jackrabbits. They were now
big boys, and began to kill deer and buffalo and white-tailed deer 4
(ohu). Then their grandfather told them not to go to the north, to go
only west, south, and east, there they could go. " Iwonder why our
grandfather tells us not to go north. I do not care if he tells us not to go,
some day we will go, hiding behind the trees, " they said. One
morning they went out hunting deer, and their grandfather said not to
go north. So they went south, and went a little way and hid and then
went on north. They went shooting their arrows and going after
them, and shooting again and going after their arrows, that is the way
they went. When they had gone a little distance, there were lots of
deer and buffalo and mountain sheep. " Maybe in this place there are
lots of deer and that is why our grandfather does not let us come this
way, " they said. There was a man, Pineto sendo (mean old man),
taking care of those animals. Crow (Ondo) was on guard. When anybody came he would let Mean old man know. At the time the little
i. " Way up, this side of Chamita." See Harrington, 228.
2. Morning Star.
3. Cp. De Huff, SS.
4. Henderson and Harrington, 17.




Tewa Tales.


83


boys were coming, Crow was asleep and did not see them. They were
playing and shooting. In the sunshine Mean old man was sleeping,
and when they came he woke up. Then he said, " Why did you
come here, you penibie (Skeleton, his child)? " They said, " We are
not Skeleton's children, we are agoybnobusendbie (star dark old man his
child)" - " You are not Dark Star's children, you are Skeleton's
children, " he said to them. Mean old man ran after Crow, and said,
" You were on watch here, why do you sleep?" He took a big stick
and hit the bird in the neck and knocked him down. So,he said,
" Now I will see if you are Dark Star's children. " He said," Now
we are going to play at hiding. "The boys said, " We don't know how
to hide. " - " But we are going to play, " said the man. " I bet you
all what I have here, deer, buffalo, sheep and turkeys. " The boys
said, " You have to hide first. " He put over their heads a buffalo skin
and he hid. So he stood up buffalo, in the midst of buffalo. He called,
" Ready, hunt me. " Then they took off that hide. They had pinang,
too, so they looked and saw the buffalo. The elder said, " You are
over there, walking as a deer. " The youngersaid, " Hewembohard hi'!
elder (brother), I guess you want Mean old man to beat us. You should
say, ' There you are walking buffalo. Come on! we have found you!' "
So he said it that way and, Mean old man said, " Hardhi'l Skeleton's
children! " - " We are not Skeleton's children, " they said. "Now
you hide and I will find you. " So they hid, they covered him with
the buffalo hide, and they stood up antelope I (t'on). They said,
" Ready, hunt us! " He was looking around. Then he said, "There
you are, walking buffalo, Skeleton's child. " Nothing came. "There
are the Skeleton's children, walking deer. I have found you! " Nothing
came. He said, " I have not found you. Come on! You hid well. "
They were walking antelope and they came. So he said, " If you hide
well four times, you will beat me. You have beaten me once. " He
covered them with the buffalo hide and he hid, and walked up wolf.
" Ready, hunt me! " he called. Then they saw him. The elder said,
" I have found you, Mean old man, walking white tailed deer (ohu)."
The younger said, " Hewemboharahi'! elder brother, you always do it
wrong. You ought to say, ' There you are, Mean old man, walking
wolf.' You ought to say it that way. " So he said it that way.
" Hewemboharahi'! you have found me! " So they covered him
with the buffalo hide, and they hid, those boys. And there
was a big lake there and they became ducks (owj), swimming in
the water. They called, " Ready! " And he took off the cover and he
was looking around. " I have found you, Skeleton's child. There you
are, walking goose (kagi). " Nothing came. Then he said, " I have
found you, Skeleton's child, walking turkey (pindi). " Nothing came.


I. Henderson and Harrington, I5.




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"Come on! boys, you hid well. I did not find you. Harahi! these
Skeleton's children are going to beat me! Come on, Skeleton's children! "- " We are not Skeleton's children. " Then they covered up,
and he hid. They took off their cover. And he was just the same as
they had been, swimming in the water. " We have found you, " said
the elder. " There you are, walking heron, come on. " The younger
said, " Hewemboharahi'! elder (brother), you always do that! Why
don't you say, ' You are swimming in the water. Come on'? "So they
found him. So then the boys hid. They made themselves into rabbits,
one into jack-rabbit, one into little cotton-tail rabbit. So they said,
" Ready! " And he took off the cover. He said, "There you are walking crane (puga). I have found you. " But they did not come. He did
not find them. He said, "There you are, Skeleton's child, walking elk,
(t'a). " Nothing came. So he said, " Come on! I have not found you.
Just once more I have to hide. " So Mean old man hid once more.
He made himself into a cotton-tail rabbit. He said, " Ready! " They
took off the cover, they saw him. The elder said," There I have found
you, Mean old man, walking jack-rabbit. " The younger said, " You
always do that. Why don't you say, ' There you are, cotton-tail rabbit'? You ought to say that. " So they found him.  Mean old man
was beaten. " Now you have beaten me. All these walking here are
yours. " They said that they still needed something. Mean old man
said, " You ought to go on a little farther north. There lives Mean old
woman (Pineto' kwiyo.) 2 " So they went on walking north and shooting their arrows in play. Owl (mahi) was taking care of that Mean
old woman. If anybody came he would always let her know. And Owl
was sleeping too. And that Mean old woman was asleep in the sunshine. And they shot arrows near where she was. When they came,
she said, " Why have you come, Skeleton's children? You ought not
to come here. " And she got mad and took a stick and went after Owl.
"You don't take care of me, to let those boys come into my house."
And she hit him with a stick in the neck and he fell down. " Well,
Skeleton's children! " she said. " We are not Skeleton's children, "
they said, " we belong to Dark Star. " - "I will see now if you are
Dark Star's children, " she said. " Let us play at hiding. " -- " We
don't know how to hide, " they said. Then they said, "All right,
you have to hide first. " She got a blanket dress (tsega, the Hopi white
dress) and covered them with that. And she hid. She made a great big
lake. When she said ready, they took off that blanket and they saw
what it was. Said the elder, " There you are, walking fish (pa). We
have found you, come on! " The younger said, " Hewemboharahi',
elder brother! You always get it wrong. Why don't you say, ' There


i. Here our interpreter queried, " Is that four times? "
2. Cp. Henderson and Harrington, 46.




Tewa Tales.


you are, turned into a lake'? " So he said, " There you are,
a lake. " Then she covered up. So they hid. They stood up a
tree. They said, " Ready! " She took off the blanket. She said, " There,
you are swimming in the water. Come on. I have found you. " As
there weretwo of them, she had to say again, " There you are,o k'ama. " I
Nothing came. She said, " Come on! I did not find you. You have
beaten me once. " Then they covered up. She came out goose. " Ready!"
When they uncovered they saw what she was. The elder said, " There
you are walking heron. Come on! We have found you. "- " Hewemboharahi'! elder (brother). You always do that. You want us to be
beaten. You ought to say, 'There you are walking goose! ' "So he
said it. " Come 'on. We have found you! " Then she covered them.
They stood cedar (ho). " Ready! Hunt us." She said, " There you are,
walking jack-rabbit. " Nothing came. She said, " There you are, walking cotton-tail rabbit. "Nothing came." Come on. You have beaten
me. " So she covered them up. She stood pine (wq). They uncovered
themselves. They saw her standing there. " There you are standing
pinfion (t'o) ", said the elder. - " You ought to say ' There you are
standing pine. ' " He said it. " You have beaten me, " she said. So
they hid. They made themselves petotsirj. 2 So she said, " There you
are, walking turkey. Come on. " Nothing came. The second time she
said, " There you are, walking heron. " Nothing came. She said,
" You have beaten me. Now I believe you belong to Dark Star.
I know you are his children. " She said, " You have beaten us. All the
goats we have here are yours. You have to take them way down to
the earth. "
Their grandfather was saying, " How long they are gone! They
have not minded me. " They came home at night. Their grandfather
scolded them. Their grandfather called their father, Dark Star, and
said, " You ought to take them home. If you do not take them to
their own home, they will do even worse than this. " So Dark Star
told Yellow corn girls to get ready to take them back. They brought
them and hung them up by the same string they took them up by,
also the goats and deer and buffalo and elk and turkeys and birds ot
different kinds. Because Yellow corn girls' children won, we have
different kinds of animals and birds. That is why we have them
every-where. 3
Yellow corn girls' father and mother were still living. They came
with their sons, they said, " Tspngtsamu, father and mother! " They
cried because they had come back. " We did not expect to see you
again, " they cried. " We are very glad to see you. " So they said to
i. Swimmer bird, with white beak.
2. A little brown bird that flutters on trees.
3. On FirstMesa Morning Star is himself associated with all the animals and asked
to give them to men, both hunt animals and domestic.




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the boys, " These are your grandmother and grandfather. Know
them. "The boys went out and played with the boys there. The
other boys did not like them, but they always tried to go with the
other boys. They were pinang. The other boys treated them badly.
They found one little boy, with whom they would play and walk.
They heard that Lightning was their Mother. He was living near by,
on the big hills. To Lightning every year they gave one little boy ot
that town. Those two little boys heard of this and asked their grandfather, " Why do they do this? This place will not grow, because you
give boys. Winter chief and Summer chief do not take care of their
children well, because they give a boy to Lightning to eat every year. "
Their grandfather said, " We have done this for a long time. What
shall we do now, if you do not think well of this? " asked their grandfather. They were going with their friend, that little boy. He liked
them, and they liked him, too. The little boy said, " Friends, I want
to take a walk with you and a good walk, for to-night they are going
to bathe me I and to-morrow take me to Lightning to eat me. " So they
thought, " Lightning is not going to eat our friend. " Their friend
went to eat in his house. So they talked to their grandfather, " Tomorrow Lightning is going to eat our friend, our poor friend, " they
said. They did not say to their grandfather what they were going to
do; but they were thinking about it. They took their arrows. Their
grandfather said, " Why do you take your arrows? Are you going
far from here? " -" No, maybe we shall find a big deer and that
is why we take our arrows. " They went south and they turned and
went to find Lightning, and they were searching in the big hills. They
came from the west and found Lightning in a big house and he was
lying down, his arms crossed behind his head. The elder said, " Younger brother, do not run away, think like a man! " He was lying
down. The boys had a flute (pipi) (made of turkey leg bone). The
elder said, " I am going to blow it. When I blow it, he will move
and stand up, and then you shoot him. " So he got ready to blow.
He heard it, he got up and the younger shot him and killed him.
And they came up to him, and they took their lightning stones 2 and
opened him down the middle and took out his stomach. In his stomach was nothing good, only stones and sticks and pointed things.
They said, " Hewemboharahi'! these people here have a Mother like this,
without a heart of any good " 3. So they put in a good stomach and a
good heart and made him live again. " You do not need to do that, "
they said to him, " to eat boys and children who do not belong to you.
You must go away from here. You do not belong here. You must go
i. The ritual bath is common in Tewa ceremonialism.
2. Tsiguwenzuku. Arrow or spear heads which are supposed to have fallen from
the sky.
3. Cp. p. 13.




Tewa Tales.


87


into the high mountains and eat deer and whatever you find, away
from here. " So those two little boys took him away. Now they said,
" We will take our friend out. Lightning will not eat him. " Their
friend was in the Big kiva, well washed and ready to be eaten. They
came into the kiva and there their friend was. They were saying in
the kiva, " Wonderwhy our father Lightning does not come. The boy
is ready for him. " All morning they were waiting. It was near dinner
time. So they took the boy back to his house. " I wonder why our
father did not come," they said. They went to find Lightning. They
did not see him. They saw the tracks of those two little boys. " They
must have killed him and taken him away. They are our father and
mother, " they said. So they came back and called all the men into
this house. One of the Outside chiefs went after the two boys. They
were not afraid, they knew what words they were to use. Their grandfather said, " Hewemboharahi' I wonder why they want you. Maybe
you have done something wrong in the court. " They said, " Do not
worry about us. We know what to say. Why do we stay here? These
people do not like him. " So they went in. There were lots of men.
They told them to pass. They said, " No, we do not need to pass in
front of you men, from here we can say whatever you want to hear."
So they sat down there. They said, " We need you here because
Lightning is lost. That was our mother and father. You are the ones
who killed Lightning and you have to say like a man if you killed
him. " They said, " We killed him. " - " That is what we wanted to
ask you. That is why we called you here, you boys. " - " Is that
what you wanted to ask us? We have said like men what we have
done. " So those little boys said to their Summer Mother (poyokwi),
" Is that the way you care for your children? You give them to
Lightning. Is that the way to do? If our Mother is good, he will take
care of his children, he does not give them to anybody to eat. There
is no need of our Mother to give them to be eaten. Mother and father
have to look after their children, not give them to be eaten. Now you
hear, everybody here asked if we killed him. We took him far from
home, not to eat children who do not belong to him. And we are the
ones who killed him. " So they said, " Let us bet. If you have pinang
too, let us bet. If you have good pinang, you kill us all, if we have
good pinang, we kill you. In four days it will be. " So they said,
" Maybe they will kill us. " So they came to their grandfather's house.
Their grandfather asked them, " How did you fare? " They said,
" They told us in four days we must get ready. If we have pinang, we
kill them. If they have pinang, they kill us. " Their grandfather said,
" Hewkmboharqhi'! poor boys, we are going to have a hard time. " He
said," Let's go out, it is winter time, but maybe near the river we
can find some green things. " They saw a little butterfly flying by the
river. They said, " Wish we could get this little butterfly. Maybe




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with this we can beat, " they said. Itwas oyipo ice month (Sp., Yenero,
January). So they ran after Butterfly and nearly caught him. Butterfly
led them up to the west. When they thought where they were, they
were way up in the mountains. Butterfly flew around some big stones
and then he stood up a man, water running off his face. " Hardhi'!
you boys are mean, see how tired I am with you running after me.
- " We did not run after you, but after a butterfly, " they said.
"That's me, " he said. " Dark Star heard you were having hard times
here, maybe he will help you. " Then he turned over the stone and
took them in. Under the stone were Oxuwah tsauwe (blue) and
Oxuwah tseyi (yellow). They asked them what had passed. They talked
about what had passed here. Then they asked what the boys had told
the caciques." They asked us to display pinang against each other in
four days. If we have pinang, we kill them; if they have pinang, they
kill us. Maybe we are going to be killed. " Then they said, " Do not
be scared, we will help you. And now you have to ask what kind of
pinang you are going to use. " They said yes. They opened the door
to the north, they took them in. It was raining lightly in there and
lightning. " Do you like this? " They said no. They opened the door
to the west. It was raining, too, but heavier rain, with lightning and
sounds of thunder. " Do you like it? " - " No. " They opened to
the south. It was raining, heavy rain, it was lightning and hailing. " Do
you like this? " - " No. " They opened to the east. Hail was falling,
sounding hard, very bad. " We like this, " they said. " That night
when you have pinang, this will go. " They said, " All right, do not
be scared of them. " So they gave them skins (rind) of watermelon
and of muskmelon, deer meat, buffalo meat. They gave them a little
piece of black cloth for their grandmother and grandfather and their
two mothers. " And that night when you have pinang, you must
wear these clothes (little miniature garments). If anybody comes over
to your side, say, ' Come on.' " Then they went home. When they
came home they took out their bundles and opened them. There were
lots of meat, lots of melons, lots of corn. There was corn on the stalk
also, to put in front where they sat. And there were clothes, lots.
They put those clothes to one side, so if anybody joined them, they
could give clothes to them. Those other people were trying with sticks
to make melons and corn, with that they wanted to beat the boys.
They thought they could beat the boys. Then the day came. The
people of the boy who was to have been eaten came to the side of
the little boys. So they gave them clothes. That night was the night it
was to be. The kiva was full of people. They had an altar (sen'te) there
where they sat. They had a niche in the wall, on both sides. In one
niche they had a little boy. He had a little bowl of water in his hands
to sprinkle from his mouth on a little grass. There were melons there
made of sticks. So they went to call them, Outside chief. They were




Tewa Tales.


89


eating melons and meat, those people with the little boys. Outside
chief said, " I have come for you people. It is time to go. " - " Sit
down and eat melon, and then we will go. " He sat down and ate. He
said, " I am going with you. If they have much pinang they will kill
us. " - " Go and bring your children then. " So he brought them all.
They gave them melons and everything. In Big kiva they were angry,
they stayed so long. They sent another Outside chief. To him they
said, " Come and eat. " So they sat down. He said, " I am going
with you. " They gave him clothes, too. " Why do they stay so long?
Go and bring them, " they said. They sent another Outside chief. " Sit
down and eat, " they said. " We will go after a while, " they said.
So he sat down. Another Outside chief came, the fourth one. He got
mad. " Don't be mad, " they said, " eat. " -" I have not come to
eat, " he said. So there were three Outside chiefs on each side. They
went into the kiva. They sat down. They carried in their melons and
corn. They were eating there, in the kiva. The other people said,
" Those things are made of stick. They are not really eating. They
want us to believe they are melons. " They saw the little boy standing in the niche with water, and green fake melons. They said to the
little boys, " You believe now that we have pinang. Now we want to
see your pinang. " - " All right. Now we are going to havepinang. "
They did not show them melons or green corn, they had another
kind of pinang. The people in the kiva were looking on. The two
little boys took some ashes, put them in one place, with ashes they
painted themselves black and white like kossa. They faced the east.
They took ashes in their hands like this (narrator makes a kind of slicing movement by passing his palms rapidly against each other in contrary direction). They said, " Those Oxuwah are coming. They are
coming with rain and hail. " The other people said, " They will not
bring anything. " They broughttheir sticks to kill the little boys. " They
will not bring anything." The Outside chiefs said, " Just wait a while. "
They were coming. They heard the sound of the rain, when it sounded harder it was hailing. Still they did not believe it. When they were
very near to the kiva, lightning came near the building, they could see
it. " They will not bring anything. Kill them! " The Outside chiefs
would not agree to it, yet. When they were close to them, it was raining hard, and hailing. Those upstairs went in. The boy in the niche
they struck with lightning and threw him down, with his bowl. They
said, " Come in! c(ome in! our Fathers and Mothers. " They were
carrying green jucca (pa) in their hands and they whipped the caciques
and all the people. I So the caciques were crying, and they gave cigarettes to the two little boys and said, " We have done bad things. You
belong to our Mothers and Fathers. We will not do this again. " They


i. Just as elsewhere the kachina may whip for ritual violation.




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said to the Oxuwah, " You must not be mad. " So they went out.
Then came in one Avanyo, ' and water came out from his mouth and
the water rose. It rose six feet up, on those not believing, who held
their children up in the air. The water stayed away from the other
side. " Do not get mad, " they cried. Then the water dried up. They
said to them, " You had hard times because you wanted these little
boys to have hard times, " said the three Outside chiefs. Then they
gave the Mothers to the little boys, one to be Winter chief, one to be
Summer chief. Hu'!
Variant: Skeleton Boy. 2
Owewe'hbfmba Yellow corn girls were'living. They were grinding, and
their grandmother said to them, " Hurry up! Get through with grinding so to-morrow morning you may get up early and go for pe'pe'
(berries) 3. " -  " All right, " they said. And so they went for berries.
And when they were getting berries they heard singing, and the
younger said to the elder, "Elder sister, I hear singing," and the elder
said, " I am singing through my nose. " - " Just listen! " And they
heard, and they said, " Wonder who itis? Let's wait togo with him. "
So he was coming near. And they said, " How nicely he sings, that
boy. I wonder who he is? " Then he came to where they were and he
said," Sqngit tsamu. " And they said, " Hq (yes). You are the one
coming singing? " And he said yes. " How nicely you sing, " they
said to him. " Sing for us, so we can hear you sing. We like that
song. " So he sang it. " Let's go. " So they went, the three of them.
So the girls said to him, " Let's go to our house. So you can stay and
live with us. " And the man said, " Surely I will go with you. " So
when they came, their grandmother did not see the man, they hid him.
So their grandmother scolded them, they were gone so long. They went
in the morning, in the evening they came back. So their grandmother
said, " Hurry up and cook the berries, so we may eat, and go to sleep
early so you girls can get up early to grind. Get up when I call first."
And the man was in there, hiding. So they said to their grandmother,
" All right, we will put our bed in here in the back room and you
stay in the front room. " So in the night they slept with that boy,
they put him in the middle, one on each side. So in the morning
when their grandmother called them the younger woke up and called
the elder. The boy was sleeping very soundly. She said, " Elder sister,
wake up! look at what we are sleeping with! " They looked at that
boy. He was a skeleton boy (penit'aenu) with earrings of gourd. He was
I. The horned watersnake. Among the Tewa he sends flood, and has a punitive
function. See p. I48.
2. Informant 2 of San Juan. Heard from Informant I.
3. Robbins, Harrington, Freire-Marreco, II4.




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called from that, Poka'be enu (gourd break boy). They were scared,
and they cried and ran away, and left Broken gourd boy sleeping.
Then he woke up, and he said, " I wonder where they are gone. I
better go home. " So he got up and went home. Then they came back,
these two girls. When they came back their grandmother scolded them.
She said that even a stone or stick could look like a boy and talk to a
girl and they must not talk to anybody or bring anybody to their house,
this their grandmother said to them.
Variant: Trial of Magic.
Pategee, Ash boys, they lived with their grandfather and grandmother in K4ochute'e. And the people always treated them badly. They
threw them dirt and ashes. So those little boys were very poor, they
did not have enough clothes, they did not brush their hair, or wash
their faces and clean their noses. Once Winter chief and Summer chief
called all the people to go at night into one big kiva. So they called
these Ash boys too. So they said to their grandfather, " I wonder why
Outside chief calls us to go to Big kiva? " Then their grandfather said,
" You must go. Do not pass clear where they are, sit down on the
step. Whatever they ask, say, ' We do not know anything. We do
not know even how to clean our noses. We do not know anything.' "
They went to the kiva. Winter chief and Summer chief said, " In four
days and nights you must come again because you never believe what
Summer chiefandWinter chief say. And Avaiyo sendo and Oxuwah are
coming. And I wonder it you can do the same as we do? " The boys
said, " How can we do anything? We are too little. We never think
of those hard words. But maybe our Oxuwah will help us. "-" All
right, " they said. " You be ready to come in four days and nights. "
So they went out from there and they went home, and their grandfather said, " Why do they want you? " — " Grandfather, I guess we
wont tell you. " - " You tell me. "- "Our Winter chief and Summer chief want usto bring Oxuwah and Avaiyu. How can we do that? "
Their grandfather said, " Don't you think about it. We will work for
it for four days. " For four days they were getting ready in Big kiva.
In four days the little boys said to their grandfather, " Don't you go
when first those Outside chiefs come, we will be the last ones to go. "
Those Winter chiefs and the other chiefs (pu'fona sendo) made two
little boys like Avaiyu, in Big kiva, one on one side, one on the other
side. In four days and nights one Outside chief came and called them
to get ready to go to the kiva. He saw them eating watermelons,
melons, everything. He ate with them. He said he would go with the
little boys. " All right. You must bring your wife (umbi kwiyo). "


i. Informant 2 of San Juan. Heard from Informant I.




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Then the next Outside chief called them. Then he 'saw their watermelons and he stayed with them, and he got his wife. So those two
Outside chiefs and their wives stayed on the boys' side. Then came
the third Outside chief. He saw watermelons and he sat down to eat
and he stayed and went on the boys' side. So they went to the kiva.
It was full of people, and they saw those two little boys making Avaiyu *
They brought those Oxuwah with jucca switches and tried to whip
those two little boys. The boys said, " Don't be mad! Don't be mad! "
They [Oxuwah] went home. Then those Ash boys they brought their
Oxuwah. Real Oxuwah came, very angry, and real Avaiyu. And all
those people they killed with their water, and those two little Avaiyu
made by the Winter chief and Summer chief they killed them. So we
must not treat poor boys badly because those poor ones they have
more pinang. God and everybody helps them.
24. THEFT OF MASKS. I
At Tekeowinge were living two boys. At K'ut'ihgeowinge (stones,
lots of, pueblo) 2they were going to have Oxuwah move (dingoxuwahhina). 3 When their mother went to K'ut'ihgeowinge she left them
behind with a pail into which they might urinate. She told them not
to go out. She covered up the hatchway so they could not 'go up.
Then their father and mother went to oxuwahhe. 4The two little boys
opened the hatch and went also to oxuwahhe. Then they arrived. That
day those Oxuwah came. The two little boys went into the same
house the Oxuwah came to. They were naughty boys. The people
did not see these two little boys. The Oxuwah [masks] were hanging
up. The people were asleep. The boys took down the masks and
took them home. Then they arrived. They took the masks in and
put them down in their house. Their mother and father did not
know what the boys had done. The people (of K'ut'ihgeowinge) said,
"What has happened, we wonder. We have lost all that we have
used. Who came in here and took them down and away from here? "
They said, "Maybe Towa6 will know where they took them. We
must go to Towa6 and take him something he uses." So they went
to Towae. They said, " Na embi sendo, from K'ut'ihgeowinge the
Oxuwah are lost. We have to find them." They gave Towae some
meal and downy feathers and tobacco. Then Towa6 said, "I do not
use these. They do not belong to me. I can do nothing." So they
went back. Then one man said, " Towa6 uses arrows and shinny
I. Informant I of San Juan.
2. The town from whence the present San Juan was removed. Harrington, p. 2 10,
212.
3. In other words, a kachina dance.
4. " Same as oxuwahhina. "




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sticks. He plays ball and goes hunting. " So they got ready arrows and
shinny sticks. They took them to Towa6. So he said, " All right. Now
I will help you hunt for them." So he went searching. He came
back, he said, "I saw nothing. " He said, " Maybe Skunk (posse)
will know where they are. " So they went to Skunk's house. That
one had seen those two little boys. He said, " Those boys took those
Oxuwah to Tekeowinge. There they are having summer all the time
and rains." Those people of K'ut'ihgeowinge were having a dry
summer because they had lost their Oxuwah. So they said, "We
must go and look for them. " Then they came to Tekeowinge. They
prepared only good words to speak when they should come. They
said, " You people, when you slept, you did not take care of those
Oxuwah. Now if you want them, you must pay for them with good
words." They opened a door and took out the Oxuwah. They said,
" You must take care of those Oxuwah, watch them well. You have
had a hard summer because you did not take care of them. " If that
Skunk had not seen those two little boys, they would have lost their
Oxuwah. Thus it happened. Hu'!
25. THE OXUWAH ARE LET OUT.
This little boy was hunting rabbits and he came to the house of
Puga 2 sendo. He said to him, " Good-evening, grandfather." He said,
" Yes, get a seat. " Little boy was looking round everywhere. He said,
"Grandfather, I want to live with you. " - " Yes, if you will live
with me you will not have a hard time. " So that little boy stayed
there. It was October and everybody was carrying in his corn. Then
Puga old man said, " I am going to San Juan. The people there are
getting in their corn, maybe I will get some. All I ask of you is not
to go into that room." After Puga old man left, Little boy said, " I
wonder why my grandfather told me not to go in there. " He opened
the door. All around there were big bowls all covered up. He went up
to one bowl and uncovered it and up jumped Kossa (members of
clown society), lots of them, and Little boy ran after them to catch
them and put them back, but he could not catch them. 3 Little boy
uncovered another bowl. From it out came Oxuwah. They began to
dance. Then it began to rain. Puga old man was caught out in the
rain. It wet him and he could not fly. 4 He said, " Maybe that little
I. Informant I of San Juan.
2. Unidentified bird - brown, tall with long tail and long neck, as large as a
turkey. It comes in October and picks up corn. Cp. Henderson and Harrington, p. 46.
Crane?
3. Perhaps reminiscent of the chasing of the clowns by the children, which occurs
on First Mesa, at Jemez, and probably elsewhere.
4. Cp. Parsons, 9.




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boy did what I told him not to do. " Then he went home. Little boy
was running after those Kossa, and the Oxuwah were dancing. Puga
old man scolded little boy. He caught the Kossa and the Oxuwah and
shut them up again. He said to Little boy, "Next time I leave you
home, you must not do that. " Next time Puga old man went away
he did not leave Little boy alone. (Puga 'old man had wet his wings
and could not fly). That is all. Hut!
26. ASH BOY HUNTS A MAGICAL RABBIT. I
At San Juan lived Patee'e', Ash boy. Way down on the other side
lived Shrivelled corn old woman. Now Ash boy was always going
rabbit-hunting to the big hills (yopepiy). In the evening he carried
back the rabbits. Some he carried strung around his body and shoulder,
and some in his hands, his rabbit stick behind in his belt. In the
evening Shrivelled corn old woman would come and see him.
" Harthi!" said Shrivelled corn old woman. " Every evening that
little Ash boy comes with rabbits, but he gives me none, not one. I
am going to make a rabbit. " She made one and filled it with grass,
and she got green things and set it up in them. She went upstairs
and she began to sing,
tama 2    uwa      suwa     tende
warm     hopping
tama      uwa      suwa     tende
warm     hopping
takete        pepe     suwa      tende
grass end of     pick up  warm      hopping
oye       mahi           owirioge
ears      twitching      scratching
She sang this kind of pinang song. She sang again. She sang three
times, so he began to move one ear, his right ear, she sang the fourth
time, he moved the left ear, and began to jump. He jumped around
and jumped on the green things. In the evening came Ash boy with
rabbits again. He was passing close. He saw the rabbit jumping around
on the greens. He took his stick and threw it and the little rabbit fell
down. He picked it up and took it along. The old woman got mad,
she said, " Who is that boy who kills my rabbit? " He took the rabbit
and went home and left her mad. That is what happened to the old
woman.
i. Informant I of San Juan.
2. No meaning.




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27. ASH BOYS HUNT RABBITS TO THE NORTH. '
Prayer-stick old man, Shrivelled corn old woman, Yellow corn
girls, at Namb6 they lived, and Olivella Flower boy. Then Yellow
corn girl had twin babies. Then they put a name to them, Pategee 'nye,
Poker (? Ash) children. In time they grew up, and went out hunting
rabbits. Then their grandmother and grandfather told them not to go
to the north. "You go west, south, east, but not north. " Once they
said, " Why did grandmother say not to go to the north. " To-morrow
we will go, first to the east, then to the north. Why did grandmother
tell us not to go? Maybe there are more rabbits up there." So they
went to the north. They found lots of rabbits and they killed lots. It
got late and dark. So they built a fire and cooked a rabbit and ate
supper. As they were eating supper they heard something coming.
Somebody said, " Which way? " The little boys said, "This way!"
Something was coming nearer. " Which way?" Poker boys said,
" This way! " So that thing came nearer to Poker boys, and said again,
"Which way?" Poker boys said, "This way!" Coming nearer to
Poker boys, it said, " Which way?" -  "This way!" So it came.
They were through their supper, they were scared. That was Singwas
kwiyo, Teeth old woman. a So she told the little boys, that witch old
woman, to give her the rabbits. Poker boy said, " Eat it up!" he
gave her one. She ate that one. She told Poker boys to give her
another. They gave her another, she ate it up. She ate up all the
rabbits the Poker boys had. She said, "Now I am going to eat you
up, little boys. " The little boys said, "Wait! I have to go out first.
If you are afraid, tie me up with something." So she got rope and
tied up the little boys. So they went out, at the back. Then they
relieved themselves. " Every time she calls, you say yes." She called,
"Are you through?" Then the faeces said no. She asked again, it
said no. She asked again. It said no. The fourth time it answered very
slowly. The fifth time, it did not answer. She pulled the rope. She
just pulled in the faeces. She said, " I am going after those little boys.
I don't care where they went, I am going to catch them. " The Poker
boys ran fast, they came to where some Turkey girls (pindianytu)
were grinding corn. The Poker boys said to them, "Hide us! " The
Turkey girls hid the boys. That witch woman came to where the
Turkey girls lived. They said nothing to her. They ground faster when
she questioned them. They only ground faster, they did not answer
her. She got tired and went back. The boys ran away from there.
The witch woman came back after those two again. The two came to


i. Informant 3 of Santa Clara.
2. " Like pendi sendo or chuge kwiyo, witch old woman "




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where the Gophers (chunge) lived. They told the Gophers to hide
them. So they hid them. The witch woman came to where Gopher
lived. She said to Gopher, " Did my children come here? " Gopher
said, " I told the children to take out the dirt. They never did. " She
asked again, " Did my children come here?" He only said, " I told
the children to take out the dirt. " I She got tired and went back. So
the Poker boys came out and ran away. They came to where grandmother Spider old woman lived. The witch woman came to where
grandmother Spider old woman lived. "Did my children come here? "
She said, " They came here. " She had a niche in the wall. "You see
them up there in that niche? " -" You bring them down. "- "No.
If somebody wants something he has to do it himself. " Witch woman
went to reach up to the boys and when she reached up she turned
into a deer. She went away a deer. She never got those two little
boys. They went back to their grandmother. She scolded them. " You
two little boys, I told you not to go, and you went! " That's all.
28. TOWA'E HUNT RABBITS TO THE NORTH AND PLAN
TO GO TO THE SKY. 2
Grandmother(saiya) told Towa'enot to go out hunting over to the
north. " You can go hunting to the west and to the south and to the
east, but not to the north. " Towa'e brought some rabbits for grandmother and said, " I wonder why grandmother does not want to let
us go to the north, elder brother? " -  "I don't know why; but
to-morrow we will go to the north, younger brother. Don't you tell
grandmother that we are going to the north. " Every evening
grandmother was very happy because they brought rabbits. The
next day they went out to the north. They climbed up the hill
and they found Puwhba kwiyo (Wind old woman). She said
to them, " Did not your grandmother tell you not to come
over this way? You boys are going to be killed to-night. Puwaha
(Wind) is very mean, he likes to eat people. He does not like to
have people come around this way. For that reason your grandmother
told you boys notto come hunting this way. "- " Well, Wind old
woman, we are not afraid of your husband. There are lots of rabbits
around here, we are going to take all we can. " -" Well, you boys
better go home before my husband comes." In the afternoon her
husband came, he was very mad, he blew fire from his mouth. He
said, " Who has been here, after my rabbits? I am going to eat them
up. " Towa'e hid behind a big stone, with the rabbits on their back.
Wind found them. He said, " Come on, boys, what are you doing


r. Spanish. Cp. pp. 130, I56.
2. Informant s of San Ildefonso.




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there? I am going to have a nice supper off you boys to-night."
Towa'e, they just laughed. When the Towa'e did not come home,
their grandmother was thinking about them. "The boys went, I think,
where I told them not to go. Surely they are going to be eaten up. ".... " Now, boys, let's go over to my kiva. That is the place where
I am going to eat you up. " - "All right. Let's go. " They went.
Wind sat in his po'tsuno' I seat. Then he took out his pipe, and he said
to those Towa'e, " Now you smoke, and talk like a man." They took
out their pipe. It was a very small one. They gave it to him. " You
smoke first. " He smoked first. Wind old woman said, "Oh my
husband is going to die, I think. He thinks he is going to eat them up.
But I do not think so. I see the smoke coming out from the kiva.
They gave it to him first. " Then the Towa'e came out laughing from
the kiva. Wind lay down for about two hours and a half. The elder
said, " You see, younger brother, what we have done. Our grandmother thinks we are killed; but we are going to bring her rabbits...... "Good evening, grandmother, why are you crying?" - "I
am crying because I told you Towa'e not to go to the north. But you
are a man. " - "Yes. We are going to tell you what we did with
Wind. Wind old woman said to us,' What are you doing round
here, boys? My husband will eat you up.' When we saw him, he
was very mad, fire was coming from his mouth. We hid beside a big
stone. He asked his wife, 'Who has been hunting my rabbits?' -
Towa'e, they have come hunting for their grandmother.' - 'Well,
they are not going to take rabbits from here, I am going to eat them
up.'Then we went with him to his kiva. He said that we had to
smoke like a man. I took my pipe out first." - "I thought you
did not take it. "- " Yes, I did. We gave it to him. He smoked
only twice and he fell down from his po'tsuno'. Then we came
out and took our rabbits and brought them to you. "-  " Next
time do  not go that way, Towa'e. Next time they will eat you
up." - "All right, grandmother, we ought to obey you. We got
scared ourselves. He was a very tall man. We wont go that way
any more. Tomorrow we will go to the east and get some more
rabbits. You ought to make some more arrows for us, grandmother,
so we can get a lot more rabbits. "- " You have enough rabbits,
you don't need them. " -  "Well, why don't we need more?"
" Because you are too small yet, Towa'e. She might get mad,
Blue corn woman, that you need so many arrows. So you better
not have so many." - " Grandmother, I am going to ask you why
you don't want us to go to the sky (opakare)? " - "Towa'e, you are
very mean. You want to go wherever I don't want you to go.
Why do you want to go to the sky?"-   "We want to see the
i. White stone bead, made by Navaho.
7




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sky and what they are doing there. " - " You do not need to go up
there, it would be very hard for you to go up. You are too small,
Towa'e, to go there. When you get old, you can go. Then you will
know what stones I to bring from there, and what Okuwahse will say
to you. Now you are too small. "-" What do you say, younger
brother? Let's go, as we went the first time. " - " No, elder brother,
I don't know if we would be doing right. It would be hard for us.
We do not know how to climb up to the sky. " - " I you don't
agree, I will whip you. You ought to go where I say. "-" No, if
you whip me, I will tell grandmother you want to go to the sky."
- " Don't tell her we are going. " - " Yes, I am going to tell her
if you whip me. " -" Don't. Let's go and see him, so we can know
what kind of man he is, as the first time. " - "No, let's go get
rabbits for grandmother. " - They went and got rabbits for their
grandmother, in every direction. Next morning they got up and
said, " We are going hunting again. " Grandmother said not to go to
the sky. "If you go, Okuwahse will prevent you. He might not let
you come [? return]. " -" What do you say, younger brother? I am
thinking about going again. Don't be afraid, I will do the best I can.
We might kill him with a pipe, as we did the other one. "- "No,
I do not think we can do it. "... That far I remember.
Variant (from Tesuque).
Eo' (once) Tsabaiyo' old man lived on toyu (Black Mesa). Those two
boys, Towa'e, lived on Sandia Moutain. They came here and fought
with Tsabaiyo. He took them and put them in the oven; but they
did not burn. At nightthey came out and ran away. Tsabaiy6 caught
them again. This time they killed him.
White corn girl was the mother of those Towa'e. After they grew
up they went to live on Sandia Mountain, where they were always hunting deer.
29. TOWA'E VISIT SUN. 2
There were two little Towa'e. They had round things (rings?);
when they threw one down, they shot at it. Playing thus, they came to
the house of Sun old man (T'a sendo). Towa'e were pinan. They had a
little stone pipe they smoked. So they came to Sun old man. Sun old
man did not let anybody come into his house. These boys came there.
" I do not know what Sun old man is going to do to us. " - " Why
have you come, Towa'e?" said Sun old man. " Come in, " he said.


I. Referring to " lightning stones, " i.e., stone arrow-heads.
2. Informant I of San Juan.




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Now we are going to smoke like a man." They sat down. They
smoked. Sun old man smoked a long pipe. He did not let smoke come
out. He gave it to the boys. " You must not let smoke come out."
(He wanted to kill the little boys.) So he gave the pipe to one of them.
He smoked, he swallowed the smoke, it did not hurt him. He gave
the pipe to the other. He smoked and swallowed the smoke, and it
did not hurt him. "Maybe you have something, " said Sun old man.
"Now we will smoke with our pipe." Sun old man was laughing at
the little one. The elder one smoked and gave the pipe to Sun old
man. " In one pull I will smoke it all. " When he smoked, he coughed.
"It goes into my heart, " he said. "I wanted to cough, that's why I
did that, " said Sun old man. '
30. THE SUN'S CHILD: ASH BOYS. 2
At San Juan they lived, Shrivelled corn old woman, Olivella
Flower, and Prayer-stick old man and Yellow corn girl. Yellow corn
girl was every day grinding corn. The San Juan boys asked her to
marry them, but she would not. The Santa Clara boys came and
asked her, but she would not marry them. The Namb6 boys came,
the Tesuque, the Pojoaque. She would not marry them. At one time
she was grinding corn, in front of her was a little window. Sun old
man came in, and from him she got a baby. So there in the ash pile
she had the baby. She left it there. An old woman and an old man
lived alone. The old man could not get wood, so the old woman
went out to the wood pile after kindling. She heard that baby crying.
She went where that baby was crying. She got the baby and brought
him home and bathed him. Then she went to bed with the baby for
four days (jdnita). 3 She got up in four days. The old man made something to eat for the old woman. She got up, and named the baby,
Pategee'nu, Ash boy. Then that little boy grew up and went to the
pueblo. The boys were playing with bows and arrows. "This arrow
my uncle made, " one would say. " My father made this, " the boys
were saying. He heard them. That evening he went to his grandmother and asked her, " Who is my uncle? Who is my father? " -
" We are your father and mother, we are your uncle, too. " So he
said, " Grandmother, make me a bow and arrows." So they made
them. They took the poker and made a bow. They made arrows.
Next morning the boy went into the town with bow and arrows and
played with the boys. He beat all day. The little boys said they were
killing rabbits, jack-rabbits, deer, turkey, they were killing them. So
I. " Nice story, but only to there I know it."
2. Informant 3 of Santa Clara.
3. This is the regular confinement period, at the end of which the infant is named.




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the little boy went and told his grandmother, " Some little boys
said, 'I have killed a rabbit,' other boys said, 'I have killed a
jack-rabbit, a deer, a turkey.' I want to know what kind of animal
a rabbit is, what kind a jack-rabbit, a turkey, a deer. To-morrow
I am going hunting, too. " So next morning his grandmother put
down a rabbit track in the ashes, a jack-rabbit track, a turkey
track, a deer track. Then she put up a lunch. He went, that
evening he brought in a rabbit. The next morning, he went, and
brought in a jack-rabbit. So the next day he wanted to go up to the
mountains. He went, he brought some turkey. The next morning he
was going back to the mountains, he asked grandmother to make
lunch for him. So he took the lunch. He went to the mountains. At
a certain place he met a man. He asked him, " Where are you going?"
- "I am going hunting. " - " Let us have our dinner before you
go." So they had dinner. The little boy was ashamed of the lunch he
had. That man had a good lunch of wafer-bread. The little boy had
only tsakewe (corn bread like mush). He was ashamed to put it out.
The man said, " Why don't you put out your lunch?" So he put it
out. They had their dinner. They got up. He asked him who was his
father, who was his uncle, who was his mother? " When you return
you ask who your father is, your uncle, your mother. To-morrow
you come back, we will meet right here again. You tell me who is
your father, your uncle, your mother. To-morrow come and let me
know. Go on that side in the brush, there is a deer. You shoot him."
The little boy went and shot him and killed him. Then he did not
know how to bring him home, he was too heavy. The man came
and helped him. He came home, on top of the roof. " Grandmother,"
he said, "I bring a deer. " So they would take it inside. His grandmother did not know how to pick it up, it was too heavy. The little
boy picked it up and told her where to put it. They laid it down and
took off the hide. They got through, they had supper. When they
were through supper, he asked his grandmother, " Who is my father?
Who is my uncle, my mother? Who is my grandfather and grandmother? A man came and told me to ask who is my father, my uncle,
my mother. " So grandmother told him, " Prayer-stick old man is
your grandfather, Shrivelled corn old woman is your grandmother,
Yellow corn girl is your mother, Olivella Flower is your uncle, Sun
old man is your father. " Then next morning he went, he met the
man in the same place, they had dinner. After dinner he asked him,
" Who did grandmother tell you were your grandfather and grandmother? " So he said, " Sun old man is my father, Yellow corn girl is
my mother, Olivella Flower is my uncle, Shrivelled corn old woman
is my grandmother, Prayer-stick old man is my grandfather. " The
man told him, " I am your father. " Then he came back with another
deer for his grandmother and grandfather again. Next morning he




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IOI


went back, he met the man again, Sun old man. With him he had
dinner again. After they had dinner, his father told him, "Now you
go, when you come home tell grandmother to cover you with a
white blanket, and to get a stick to hit you hard on the head." He
went, when he came home he told grandmother after supper to cover
him with a blanket and to hit him with a stick, to hit him hard.
They hit him, she hit as hard as she could, she thought they had
killed him. He never moved. In a little while, they talked to the little
boy, they were frightened, they cried. In a little while, grandmother
told him to take off the blanket. Then there were two little boys
under the blanket. So they went hunting the next morning. Sun old
man came, they met again. They came there, they had dinner. After
dinner, he brought them to where a spring was. He told the elder to
take off his clothes. He took off his clothes. He told him to go into
the spring. He went in. Sun old man bathed him. When he got
through bathing him, he went out. When he came out he put a white
blanket over him. He rubbed him under the blanket. Then he began
to grow up like his father. Then he measured with him, he was not
quite as big. He put the blanket over him, he grew a little more. He
put the blanket over him again. That time he was as big as his father.
So he put on his clothes - parrot tail feathers (taiyiwc), pink quartz
beads (g'upikwa), turquoise (k'un), he got them all. Then Sun old
man told the other little boy to bathe. He got through. He did the
same for him. He put the same blanket over him and did the same.
So he got up and measured with Sun old man. He was not quite as
big as his father. He put the blanket over him again. Then they measured again. He put on parrot tail- feathers, moccasins, turquoise, pink
quartz beads, and clothes. He finished. I He said to the elder, " Now
do what I tell you. " He went eastward to a place where he was told
to come, like Sun old man. So he came slowly. He took a long time
to go. Then the younger went, fast. First the elder came slowly, then
the younger fast. So they got through. He told them, "Tell your
mother goodby, your uncle, your grandmother, your grandfather.
Tell them, ' I am going with my father.'" So they went home to
Grandmother. "Grandmother, grandfather, goodby. We are going
with our father, goodby (srngiriho), we are going. " So they went.
Then they came to where their mother lived. They told their mother
goodby and their uncle, and grandmother and grandfather. " We are
going with our father. Do not cry for us. We are going with our
father." Then the grandfather and grandmother and mother were
crying for the little boys. But they went to where their father was. He
told the elder, "Now you go in summer. Younger one, you go in
winter. In winter the days are very short, you go fast. You in summer,


I. Cp. for this incident of Sun arraying his sons, Zufii, Gushing I: 45 3, 454.




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elder one, go slowly, the days are longer. " He told them what to do.
From this the elder was to be the summer sun, and the younger, the
winter sun. That's all.
31. IMPREGNATION BY PINON ':THE SUN'S CHILD CARRIES
OFF HIS MOTHER. 2
Owewehambaiya at Tekeowinge Yellow corn girl was living and she
was not married. So lots of boys came to her house to ask her to
marry. There was once lots of pinion on the hills, so Yellow corn girl
went out over the hills. Up on the hill was a tree. The piiion fell
down the hill on the ground. As she was picking up pifion, a boy on
another hill talked to her. " Good morning, Yellow corn girl, are you
picking up pifion? " he said to her. She turned quickly and saw the
boy. She did not know who he was, he did not belong to that place.
Then he said, " Yellowcorn girl, here I bring some pinion. Open your
mouth and I will throw one into your mouth, " said this boy to Yellow
corn girl. "When I throw it into your mouth and you catch it, do
not eat it. " Then he threw pinon into her mouth, a big one down
her throat. Then the boy said to her, "Go down to your house."
There piions will grow and make lots of piiion in your house. " Then
she came. Then her mother said to her, " Why have you come so
early? It is very early yet. " - "I got tired, that is why I came."
She opened the room and threw the pifion into the room. Then her
mother said to her, "Why do you throw that piion inside? You
ought to put them in a particular place. " In a little while her mother
went into the place where she threw the pinion. Her mother tried to
open the door. She could not open the door. Yellow corn girl stood
up and came to the door and tried to open it. She pushed open the
door, the room was full ofpifion and pifion were pouring down alongside the door. Yellow corn girl said, " Hubaharahia! that boy has lots
of pinang, he spoke the truth. He said that the pifion would increase.
The house is full of pifion. Thank you, boy. " The others came down,
with lots of pifion; but not like what Yellow corn girl had. Afterwards,
in a few days she was sick to have a baby. So they said, " Every good
boy who has asked her to marry she would not marry. Wonder why
she is pregnant, " said the men and boys. They were talking a lot
about Yellow corn girl. She got her baby. She had a little boy. He
began to move about on the ground, that little boy. At that time all
the men asked, " Whose baby is this? " They wanted to know who
was the little boy's father. So they called all the men into the kiva,
young men and old men. Then they searched for the father of the


i. Cp. Cochiti, Dumarest, 228.
2. Informant I of San Juan.




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baby. Every man came in there. They sent one of the boys to the
house of Yellow corn girl's father for the father to take the baby to
the kiva. So his grandfather took him to the kiva. So every man and
boy had a flower in their hand. So they took the baby in and put him
in the middle. The baby moved about, they moved the flowers.
Wherever the baby went there would be the father of the baby. There
was a little hole. Sun came in through that little hole. So Sun was
in there and the little boy was just playing on that spot, with the Sun.
They moved the flowers, but the baby paid no attention, he was
playing only with the tail of the Sun. The baby went to no other
place, except where the Sun was standing. They did not know to
whom the baby belonged. So they treated Yellow corn girl badly. They
said, "If you do not put any heart to this baby, she must always do
that," they said. The men did not know it was the Sun's baby, but it
was the Sun's baby. So they said to the man he must go home. So he
put the baby on his back and went home. After the old man went up
with his little baby, those old men began to think of a plan. " We
have not found the father of the baby. We do not know who the
father of the baby is, " they said. " Some of those boys must tell
Yellow corn girl to get ready and in four days carry the baby to
T'an pokwi, Sun Lake (a blue lake), and throw it in. " Yellow corn
girl said, " Hubaharahai! I am having a hard time! They treat me
badly, the people here. I don't know how I got this baby," said
Yellow corn girl. in four days she bathed the baby well and dried him
and she carried him to the lake to throw him in. When she was on
one side of the lake, she suckled him, and she had no heart to throw
him. She was sitting on the side to the north. Then she stood up and
started to throw him, but she sat down to the west and suckled him
again. Then she stood up and started to throw him, but she sat down
again to the south and suckled him. She stood up, she started to
throw him, but she sat down to the east and suckled him. Then she
said, "What shall I do? It hurts me so much. Our rulers told me to
do this. " She turned her face and threw the baby back, without
looking, 2 and the Sun picked the baby up before it touched the water.
She looked. She did not see the baby. She cried, she went back to
her house. One day they mere getting ready a dance, puwulre 3 they
had not used for a long time. It was a four days dance, a big dance.
There were no white people there, no Mexicans, only Indians. They
called out for the four girls they needed, Yellow corn girl and three
i. Narrator showed how the flower was held in the right hand, which was moved
by the left hand. This incident is Spanish. Cp. Parsons 4: Pt. I, I04. Cp. also
Russell, p. 239.
2. Acted out by the narrator.
3. The initiation war dance which was danced at Santa Clara in 1923, after a long
interval. See p. 6i.




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other girls. The first day they were to dance, from every place the
people came there. Sun old man told the little boy, " You must go to
Tekeowinge, to the big dance. To-morrow you must go and bathe in
Sun Lake, to wash your face. Your mother will come there for water.
Do you say to your mother, 'Hello! mother, how are you?'" So when
she went for water the boy was there. He said, " Hello! mother, how
are you? " Yellow corn girl said, " I wonder why this boy is talking
to me?" The boy said to her, " Mother, don't you remember that
time you threw me in the water?" So then his mother said, "Are
you my son? " She cried and held him. " Don't cry, mother, lest the
people hear. " So he said, "Mother, ask the men who are managing
to let you be the last of the women to dance. " His mother said,
"Whatever you tell me I will do, " said his mother. So Yellow corn
girl went and asked the caciques to let her be the last one. So they
said, " All right, you may be the last one. " And they began to dance.
And the next day another woman danced, and the third day, the
third woman and the last day was the turn of Yellow corn girl. And
those women, whoever they needed to dance with, they asked those
boys, and Yellow corn girl's son said to her, "Don't ask another boy.
I will dance with you, " said the boy. When they took Yellow corn
girl out, she said, " I want to dance with that boy sitting up on the
roof. He is a good-looking boy with parrot feathers coming up behind
his head, fastened with a band of turquoise stones " [i.e. as a banda].
So he came down and went where they were going to dance. Blue
corn girl, White corn girl, Red corn girl, Dark corn girl, Speckled
corn girl, all said, " That boy does not belong here, we do not know
who he is, " they said. They began to sing, they began to dance. They
gave the last song. When they were through with the last song, they
began to go up from the ground. I The boy reached down and took
up the drum. They tried to catch it. He was high up, they could not
reach it. He said, " At Tekeowinge people do not want to have babies.
You threw Yellow corn girl's baby into the water. You made Yellow
corn girl do that, and she did it, and maybe you people here do not
want to have many people. Maybe you will all die. That's what you
need and you will have it, so goodbye (tsqngiriho'). " And they went
up high in the sky where Sun old man lived. That is why all the
people died off from Powhaki.
Variant: The Sun's Child carries off his Mother. 2
Owewehqmbaat Po'suwage (Pojoaque) they lived. This old man and
old woman had a girl, Yellow corn girl. She used to grind all day. She


I. Cp. Zufii, Cushing I: 469-473.
2. Informant 4 of Santa Clara.




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did not want to marry any of the boys. They came from everywhere
to ask her to marry. She was grinding all day. The Sun came in through
the high window. Then she was going to have a baby. That baby
belonged to the Sun. The old man asked, " To whom does this baby
belong.? We might put all the boys in the kiva and bring up the girl
and the baby." So they did this and put the girl and the baby in the
middle. All the boys said they did not know anything about it. Each
boy had flowers, and offered them to the baby, and he would not
take the flowers from anyone of them. Then the Outside chief told her
she could not raise the baby because it did not belong to the pueblo.
So they picked up the baby and carried it to the river, into the water.
They thought the baby fell into the water; but the Sun came down
and picked him up. The Sun brought him up. When he was a big
boy he came down to find his mother. That time they were dancing
ti'ishare (the so-called Butterfly dance). So this boy came into the
house of his mother and grandfather. He said, " Grandfather, I have
come. " So the old man said, "Yes. Why do you come? From
where?" The boy said, " I come from above (k'ewepogere). I heard
they were going to have a dance to-morrow and I wondered if the
governor (tunjo) would want me to dance. I would like to dance."
So grandfather said, "My child, I do not know if they will let you
dance or not, but I will go and see the governor. " So he went to the
sharewqgi, and asked the governor. The governor said, "I do not
know if he knows how to dance or not. These boys and girls have
been practising a long time. I do not know if this new boy knows or
not. " Grandfather said, " I do not know, but I will ask him if he
wants to dance. I will come with him. " The governor said, " They
are going to practise to-night and the dance is going to be to-morrow."
The boy said, "Yes. I don't know how to dance very well, grandfather, but if I can dance, I will. It is better for me to dance. Let me
dance. " - "But I want to know from what pueblo you came before
you go. The governor asked me to ask you. Tell me the truth, from
where do you come? " - " I will tell you, Grandfather, why I have
come. I have come for my mother. You remember that time Mother
had a baby, and the Outside chief threw me away in the river? Do
you remember? I am the baby they threw away. My father sent me
down. My father is Sun old man. So I have come for my mother.
And I want to dance with my mother. " His grandfather told him not
to dance at first, not until after dinner, I " then dance with your
mother." So those two danced, after dinner. They danced more
prettily than all the others. Then they went up into the sky, that
boy and his mother, to the Sun. The boy had told his grandfather,
" I think you people do not want families. After this the pueblo will


I. They dance twice before dinner, twice after dinner.




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all go, there will be no pueblo. " That is why they do not raise people
in Po'suwage.
32. IMPREGNATION BY PINON:
FOX MOTHER: THE TAOS PROPHET FORETELLS FLOOD. 2
It was before the god was born. At Taos they had lots of pifion in
the hills, and all the people would go out for pinion. There was a girl
and she was going to have a child. She said to her mother, " I want
to go out for piinon, too. " Her mother said, " Do not go. If you go
you will be sick and have your baby. " - " I guess I better go, " said
the girl. "I don't feel bad. " So her mother let her go. On top of the
hill stood a pifion tree and the nuts fell down. As she was picking
them up, she began to have her baby. She bore it, a boy baby. She
left the child there wrapped in her drawers. When she went home
she did not tell her mother. Then came a deer to the baby, close, and
put its horn very gently under the baby and lifted it. Close by lived a fox 3
(de') with cubs. There the deer carried the baby, and the fox gave the
baby milk, and the baby became a brother to the little foxes. He would
go out with them and the little deer. Once the Taos boys went deer
hunting. One of them saw the little boy with the fox and the deer.
He did not care about the deer, he wanted the little boy. The little
boy was frightened. They ran home, the fox cubs and the little boy
ahead. The hunter ran after them and saw where they went, how the
little boy went into the fox house. Then the man stopped hunting, he
was thinking only of that little boy. He went home, and when he
got home he called all the men to his house and told them how he
had seen a little boy with the foxes. " I don't know if you will believe
what I say to you, but it is the truth. " Then they said, " We will go
and make a round-up to find the little boy. " So they went up into
the mountains and made a round-up. They did not find anything.
The man who had found the little boy was thinking about him only.
"Let us make another round-up and I am sure that we shall find
him, " he said. " I better go where he went in, because I saw where it
was." So they made a round-up, and the man hid himself. Then
they saw the deer and the fox and the little boy. They did not try to
get the deer, they tried only to get the little boy. But nobody caught
him. The man who had seen him was lying in wait for him. As the
I. Variant from Tesuque: They were living at Posoa owinge, Uroto seno, Uroto
kwiya, Kontsaianyo. White corn girl never went out... They were dancing t'anshare
(Sun dance)... As the boy was dancing with his mother Sun took them up... Sun said,
" Now they will see that they needed you. "After four days all the people died.
There are no more people in that village.
2. Informant I of San Juan.
3. Coyote, but fox was the word used in translating.




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little boy came on ahead the man caught him and held him in his
arms. He let the fox cubs go in, but the little boy he held. As he was
holding him, the others assembled and the man took the little boy to
where they were in camp. And they took care of him as well as they
could. They fried some meat; but he would not eat the cooked meat.
The next day they gave it to him raw, and he ate it. So they all went
home with the little boy. They took him to their house. Then they
called all the men and women into the kiva and they asked them
where that little boy came from. They were asking the women and
girls. "Not from me," "Not from me, " they said. Then the boy's
mother said, "I guess he is mine, "said she, "because six years ago
when there were lots of pifion, although my mother did not want me
to go, I went and I got sick and on the side of the hill I had my
baby and I left it there. " At this time the girl was married. All the
men in the kiva asked the girl's husband if he would treat the little boy
like his own son. He said yes. The man who caught the little boy
said, "I do not relinquish the boy. I caught him. I do not give him
up, because I caught him. He belongs to my mother's brother (meme)
because I caught him. " So the little boy stayed with his uncle.
They kept the little boy in the kiva for one year. He was the first of
boys like that [" Pai'u? " - " Yes "] 2. He knew lots of words in his
heart, he did not need to learn from anybody. He was a good boy.
He understood the Coyote language. He knew when snow was coming
and when rain was coming, and he let them know, and whatever he
said, that way it would happen. So they believed that little boy.
Whatever the number of days he said it would snow or rain, they
believed. Whatever he said, happened. Then the little boy said to
them all, "It is going to rain every day and every night and the water
will rise. We should go to a big hill where the water wont reach us."
Thus the little boy spoke to them. "Whatever this boy says is so,"
they said, " still this thing may not be so, " they said. " Maybe he is
going crazy. " Some believed, some did not. They said, "From tomorrow on it will rain. " Those who believed said, " We will go out
and find a place. " So all the believers went up on mawolo, 3 and those
who did not believe stayed home. And that day and night it rained,
and the water was rising over the houses, up on the hills. And they
were up on the mountain [in concentric circles 4], in the middle the
buffalo, then the elk, then the deer, then white tail deer, then mountain sheep (t'o), then turkeys, and the water was all over the hills.
The wind stirred up the water into foam. And the foam wet the tails
I. A characteristic reference to the maternal family.
2. Taos boys are sequestered at initiation a year or more. Initiates are called
pai'u.
3. Mountain at Taos.
4. These were drawn by narrator, circle within circle.




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of the turkeys. That is why the tails of turkeys are white, like the
foam. I Then the rain stopped, and the water went down, down, down.
The wind came and blew hard over the earth, and the earth dried up.
And they went to see if it was good. There were lots of mud, and the
wind was blowing and blowing. One of them went down to see if it
was no longer muddy. Then they all went down. And when they
went home they found no people, they had all died. Then they
believed in whatever he said, the little boy who was now a man. 2 So
they had a good man at Taos. And what he thought would happen,
he told, and it would come out that way. He would say, "Some
warriors (hpmbi) are coming, Kiowa, Comanche. " Then no white
people were here, nor Mexicans. So that man told the day they would
come. They were to go into their town. So he said, " They will come
into the town, they will kill just one man from here, " and he called
him by name. Then he said, " We are going to beat them. " So they
got ready and waited for them. This man he called by name they hid
in the third room to the rear. The day he said they would come,
they came into the town. And they ran after them, and when they
came back they went to look at that man in the rear room. They
found him dead with an arrow through the middle of his body. They
did not know where it came from. The man's people said that little
boy was a witch and his (the dead man's) people treated him badly.
They killed him. So today those Taos people go into pinang [i.e.
retreat for ceremonial]; but they will never have another boy like that.
33. IMPREGNATION BY PINON: POSEYEMU. 3
They used to live at Pos6, 4 some people. And there was one woman
lived there with her daughter. The people living there did not like
them. When they went out they would throw refuse in front of their
house, and the old woman would sweep it away. They were getting
lots of pifion at that time in the mountains, the people were getting
lots of pifion. The girl wanted to get pifion, too. The mother said,
" If you want to go, you may go; but don't go where those people
I. See p. I85.
2. Cp. Cheyenne prophet myth, Dorsey, 41-46.
3. Informant I of San Juan. For Poseyemu in other towns (Sia, Poshaiyanne,
Stevenson, I, 65-7; Laguna, Ts'itschinaku; Poshean or Poshaiani also familiar;
Zufii, Poshaiyanki, Parsons, 5: 261-3. Also under name of Montezuma, Cochiti,
Dumarest, 228-2 3 I). When I spoke of Montezuma to my Tesuque informant, Poseyuma was at once mentioned by him. He said, " Posevuma came and helped the
Indians and Americans. To the Americans he gave money, to the Indians, the deer
and mountain animals. When Jesus came down he took Poseyuma away. "
4. See Harrington, i: 162-6. There are hot springs here, which according to
Harrington, are associated with Poseyemu. His grandmother lives within the pool
and " Poseyemu comes from the south to visit her one day each year. "




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are, because you know those people don't like us. " So she went. She
did not go where the people were, she went to another place. When
she was picking up piion, a man came. That man was Opa'ochitse.
World Man. Then he said, " You are picking pifions?" She said,
"Yes." The man said, "Do not pick much pifion, little girl. You
better go home. " That man said to her, " When you go into your
house, tell your mother she must sweep the rooms and throw the
pifion in, and the pinion will know how to increase. Open your mouth.
I will throw this pifion in your mouth. " He threw a pinon into her
mouth. I He said, " Do not chew it. " Then she went home. So her
mother said, " Why do you come? You did not pick up many. You
ought to have stayed longer. " She said, "Yes. A man came to
where I was and that man told me to come. " - " And you knew
that man? " said her mother. " I do not know who that man is. He
is a good man. Then that man told me, ' When you go home, tell
your mother to sweep and throw in the pifion and the pinion will
increase. 'Then he threw a pifion into my mouth and told me not to
chew it. The pifion will know how to make lots of itself. " So they
got lots of water and sprinkled the rooms and swept up nicely and
threw the pifion into the room. In a little while the girl went and
opened the door. She could not open the door, the pifion was packed
up close to the door. 2 She said, " Come, Mother! Look how we have
got pifion in the house. That man was speaking the truth." So they
were glad. Then that girl was sick to have her baby. Those people
said to them, " Look at that girl going to have a baby. Nobody likes
them. Wonder how she got a baby." It was born, a baby boy. He
was growing. He had no name. They gave him no name. So he was
bigger, went down and began to walk around. His mother was poor
and he was not well dressed, that little boy. He went where those
other boys played and they made him cry. The little boys said to him,
"You have no name." Thus they called him, No-name. When he
was a little bit bigger his grandfather made him arrows. He began to
go out and kill rats and he took them to his grandmother and mother.
His grandmother would said, " My poor little boy! " He would bring
rats and say, " I bring you rabbits. " He said, " I have killed rabbits
and bring them to you. Cook them; but I guess they are not rabbits.
Where are the rabbits, grandmother?" She took some ashes and in
them made rabbit tracks, cotton-tails and jack-rabbits, and told him
how they looked. " All right, " he said. He went out and saw some
rabbits. "I guess these are rabbits. " So he shot and killed three or
four and brought them back. He was very glad because he was coming
I. P'ashaya.'nyi of Laguna is also associated with pinion. Out of his chest he takes
four pinon nuts and four grains of corn. Boas I.
2. The belief expressed here, and on p. 88 of how much can come from little,
magically, is a common Pueblo habit of mind or faith.




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with rabbits. They took them in and they were glad, his mother and
grandmother. " Now you know how to hunt rabbits, my child, " they
said to him. " I guess we won't have hard times now. " They skinned
the rabbits, opened the stomachs, put salt in, stirred them with a,
stick 1 and cooked and ate them. He went out hunting, he killed more
and brought them. And they did not have a hard time any longer. As
he grew bigger, he began to kill deer. Now he was nearly a big boy.
When they called, those people, they called all the men, and called
him, too. So when he went there they told him to pass on, but he
would not pass on, he stayed by the side of the ladder. They were
talking about what they needed, and they told him to talk, too. When
he talked, he talked well, using big words. So they said, " Wonder
about this boy. He talks well. He has no father, no grandfather; how
does he know how to talk, using hard words? " They said, Winter
chief and Summer chief, " This little boy talks good things. When
you sweep out your houses, do not throw refuse in front of his house.
He talks well. We do not need to treat him badly." But the people
did not believe this. They went on, some of them, throwing dust and
ashes. He was a big boy now, but still he used only the arrows made
by his grandmother. So he went out to the mountains. He was hunting deer. Then came his father, Opa'ochutse. He said, "Tsqngitsamu,
boy. What are you doing? " He said, "I am hunting deer around
here, to take to my mother and grandmother. " - " What is your
name?" He said, "I do not know what my name is. I guess my
mother and grandmother gave me no name. "- " How do they call
you, those people who belong there? " He said, "Those people, they
call me Kwqbi (No-name)." That man laughed. He said, " You will
like the name I will give you." He was a good (noble-looking) man
and he (the boy) was ashamed before the man. " You will give me a
name?" - " Yes, I will give you a name. " So he gave him a name,
Posew'e'bi poseyemu (pose, dew 2, w'e'bi, kick ball 3 pose, dew, yemu,
falls down). So he gave him this name. " This name I give you, do
not forget it. Next time when they call all the men, go over and tell
what your name is. Here I bring you some clothes. " He brought shirt
and trousers, good clothes of buckskin. Those people did not use
clothes like that. He got nice clothes. Also he gave him a quiver and
a nice bow and arrows, all fixed up with feathers. He was glad. " I
i. Moving hand in anti-sunrise circuit.
2. In the Oraibi origin myth there is reference to the " god of dew," father to
his people to whom he gives corn and the power by magic words to ripen it in a
day. Cushing 2: I68.
3. Translated kick stick by a San Ildefonso man. But neither kick stick nor kick
ball is played by the Tewa today. As kick ball is played by the Hopi, and kick stick
at Zufi, it is played for rain or moisture, and this the Tewa personal name also
suggests.




Tewa Tales.


I I I


shall have good times. " - " You are going to rule all the Indians.
When you grow up to be a man you are going to be the father to
them all. " He told him to go home. He did not know who that man
was. He came into his house. His grandmother and mother did not
know him. His mother saw him and ran inside and said, " Mother, a
man is coming. I don't know from where. " He came and went in,
and they did not know him. He said, " Mother and grandmother,
why do you act this way; are you angry? " His mother and grandmother said, " Hewembohariha'! My child, we did not know you. Is
it you?" - "Of course it is I." Those people saw him and they did
not know who he was. He said, "Hariha'! Grandmother, my mother,
I am coming now; but now I have a name. " His grandmother said,
" What kind of a name have you? " He said, "My name is Posew'etbi
poseyemu. " They said, " Hariha! my child, you have a nice name.
Nobody in this place has a name like yours. " So he went downstairs
and went out. They called every man into their house. They called
him, too. So he went. They did not treat him as they used to treat
him. They talked nicely to him. They began to talk. They said to
him, "You have to talk now. " Winter chief and Summer chief got
through their talk, those old ones, and they threw it to him to talk.
So he said, "Now I am going to say something. Nobody likes us
here. You treat us badly. You throw ashes and dust. You call us 'Noname'. Because we are very poor you treat us as you please. Now I
am going to tell you something. All the men are here. Now you will
hear my name. My name is Posew'e'bi poseyemu. That is my name, "
he said to them. They just looked at each other, all those people. " He
looks so nice, so fine, like a chief, " they said. " Harihb! this boy has
a nice name, " thus said Winter chief and Summer chief. All the
people were their children. " I heard from their own mouth, not to
throw dust at us. But they did not believe, only some whose thoughts
were good. Those whose thoughts were bad always did that. You do
not know from whom you are getting along well. You do not think
anything good about who is working for the people to live well."
They said to him, "You are talking the truth. We need what is
good. "They said, "Now we need to tell all in the town to sweep up
nicely. " They went to the house of the Crier (tokqndi) to tell him
to call out to all to sweep the town. So they swept. Some of the men
sweeping said, " Let us not sweep in front of Posew'etbi poseyemu's
house. " Some of them said, " We have to sweep, because he is a good
man." But some of them were angry with him and wanted to treat
him badly. Some said, " This boy wants to rule this place, this people.
If we sweep in front of his house, he will do what he pleases with us.
We don't know who his father is." Some came and swept in front
of his house, others would not sweep and went away from there.
Some of those who swept went to the house of Summer chief and




I 12       Memoirs of the American Folk-Lore Society.
Winter chief (they were together in one house) and said the others
did not want to sweep, and what Summer chief and Winter chief
ordered for them they did not believe in. So Winter chief and
Summer chief and the Governor said, " Guess these people do not
want to do what their Mother and the Governor tell them. They
want to do what they please. This evening we might call them here
and tell them to do what their Mother and Father tell. " So they called
them and they counted how many there were who did not mind them.
They began to talk. Summer chief said, " Whatever I order you, you
should believe. Even Winter Mother's words you do not believe, even
those Outside chiefs you do not believe. You have to say why you
have acted that way. You have to say if you will mind your Mother
and the Outside chiefs. " They said," We did not mind your order to
sweep for Posew'e'bi poseyemu. " They said, "Is it because Posew'e'bi
poseyemu does not belong here that you treat him badly? " So they
asked them, " Why don't you want Posew'e'bi poseyemu to stay here?
Did he treat you badly? You have to say why you do not like him.
Do you find something bad in him? " And they did not find anything
to say. They said, " We did not find anything bad in him. Just
because we did not want to, that is why we did not sweep in front
of his house." Summer chief and Winter chief said, " Now the word
belongs to you, " they said to Posew'etbi poseyemu, " You have to
talk. " He said, " Yes. Now I am going to talk to you boys here. I
am going to talk about what is good, what is needed. I have no
grandfather, no father, I just grew up; but I am going to talk. " He
talked. He just talked hard words, good words. How they could move
from that place, what they were to do, how they could live. He
talked well, so nobody should hurt him. Those old men said,
"Harahi! this boy talks well. Wonder who gave him so good a head,
he talks so well. " The old men said, " What do you think about this
boy? This boy knows everything. " They said, "We must give all
the things ' to him. He has to be Mother and Father and rule us. "
They said to him, " You rule us, all this place. " He said, " No, I do
not want to. " But everybody wanted him. At that time there were
only Indians, no White people, no Mexicans. So some Indians from
a little distance went over to see that boy and hear him talk. So he
told them what would come about the next year or in three years. At
that time the Indians did not know about the Mexicans or White people
and Posew'etbi poseyemu said to them, "From the south they are
going to come in, Mexicans. Next will come the White people from
the north. " That is the way he talked, that man. He said, "Those
Mexicans coming from the south are going to rule us. We are going to
stand under the flag they are going to raise up. Next the White people


i. Presumably, the sacred things.




Tewa Tales.


I I 3


are going to take us and we are going to stay under their flag (tso
okuna). " That is the way he used to talk. " And those people are
going to come in. Clothes we have not seen here are going to be
brought in and you are going to wear them. " At that time they wore
only hides of deer, elk, and buffalo. He was talking so, and the people
came and looked at him and listened to him. He said, " Wherever it
runs water (i.e., springs), White people are going to live. " He said,
" At Yungeowinge they are going to have a feast which I am going
over to see. I am going to dress up just as I said the people coming
would dress and then I am going to the feast. " He got two elk in a
buggy to carry him, and he made shoes and trousers and a hat. At
Yungeowinge they were dancing, lots of people, and they saw him,
those Outside chiefs. So the Outside chiefs came and told the people,
saying, "There, the men with shoes are coming. " So they hid their
Oxuwah and they sat as if there was going to be nothing in that place.
So he came into the middle of the place. He saw nothing. He said,
" You have this kind of oxuwahhi [danced on the outside], but you do
not want it. If you want to dance below [i.e., in kiva], that same
way you are going to follow all your life. You have to keep on this
way until I come back. ' Now I am going to leave you who are living
here. No more people will be born. Next time I come back I will
find you just the same, no fewer, no more, when I come back. You
are not going to grow like White people and like Mexicans. " That is
why we do not increase. We are just the same as he left us a long
time ago. Thus we stay. Only White people and Mexicans increase.
We do not increase, because he said we would not. He said that some
time he was going to come back, and when he comes back all the
White people and the Mexicans will have to go away from here. I do
not know when that time will be. That will be our rich time. That is
the way I know the story. That Montezuma went south, and I do
not know when he will come back. Hu'!.2
34. THE WOMAN STEALER. 3
Owewehbdita, a long time ago they lived at Peraowinge, 4 Prayerstick old man, Shrivelled corn old woman, Yellow corn girl, Olivella
I. The Arizona Tewa version of why, among them and at Zufii, the Okuwa are
hidden from the Mexicans is different. The early Spaniards asked where the Okuwa
came from, and were told they came from a mountain spring. They said they did
not believe it, and so, to see, they cutoff the head of a kachina and found a human
head. " Americans may see kachina because Americans wear masks too."
2. The narrative closed, but comment continued. "Long time ago lots of people
did not believe in him. People only got scared [when Montezuma predicted]. He told
all about wagons and buggies and automobiles. But now we believe."
3. Informant 3 of Santa Clara. See p. 217.
4. Across the river from San Ildefonso, a ruin. See Harrington, 263.




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Memoirs of the American Folk-Lore Society.


Flower boy. Yellow corn girl was the wife of Olivella Flower boy.
For some time that Tsihkue'nu (Arrow-point boy) had been taking
the wives of men to his house. Olivella Flower boy went hunting
every day, and every day brought back a deer. Yellow corn girl went
after water. They had a little baby. She left the baby with his grandmother and grandfather. When she went to the river for water, came
that Arrow-point boy. He said, " Yellow corn girl, don't you want
to go with me to my home? " - "No, I can't go. I can't leave my
baby."    " His grandmother will take care of the baby. I will take
you with me. " She did not want to go, but he took her. That time
the baby was crying. They were waiting for his mother to come. She
did not come. The baby was crying, and Olivella Flower boy came.
He brought a deer. They brought it in. When he came in, lie asked
grandmother and grandfather where was Yellow corn girl. So grandmother and grandfather said to Olivella Flower boy, " She went
after water, she has not come back. Maybe Arrow-point boy took
her. " So Olivella Flower boy was sad. He went out and sat in the
sunshine. Then Olivella Flower boy told his mother to fix a lunch,
he was going after Yellow corn girl. So he went after Yellow corn girl.
He went far away. A saiya called him. So he went to her house. She
asked him, "Olivella Flower boy, where are you going?" - " I am
going after Yellow corn girl. " She told Olivella Flower boy that
Arrow-point boy was very mean. " But if you are a man, you will
bring back your wife. " He said, " I am not a man, but I am goin'g to
bring back my wife. "-" If you go, I will give you some root medicine. When you come there where Arrow-point boy is, chew the
root I have given you, and spit all around him. " She gave him a
pipe, too, and some tobacco. " When you come in his house, they
will give you a smoke. Give this pipe to him, and he will smoke, too.
He will fall down. You cut him open down the front, take out what
he has inside and put in good ones. You bring your wife before he
comes to life. So the other women may go home. " So Olivella Flower
boy left Grandmother (Awoewijo, Spider old woman). When he came
there where Arrow-point boy lived, he spit out the root grandmother
gave him. All those women that Arrow-point boy had taken were
grinding corn, all of them. His wife said to Olivella Flower boy,
" Why have you come? Arrow-point boy is an awful man. " He said,
" I have come after you. " She said, " If you are a man, you will take
me home. " So Arrow-point boy came from somewhere. He came
awful mad. Arrow-point boy said to Yellow corn girl, " Somebody
is here. " So Yellow corn girl said, " Nobody has come here. Who
do you think is here? "Arrow-point boy said, "Somebody is
here." Olivella Flower boy was hiding under the bed. Then
Arrow-point boy found him and got him out. He took Olivella
Flower boy to the kiva, he said to Olivella Flower boy, " Inside the




Tewa Tales.


II5


kiva we will talk with you. " So they went. They came into the kiva,
they put out a seat (puere) for Olivella Flower boy, they talked
together. They were smoking. Arrow-point boy put some tobacco in his
pipe. Then he smoked. He said, "Don't throw out any smoke.
Swallow it like me. " So Olivella Flower boy smoked Arrow-point
boy's pipe. It did nothing to him. So he took his pipe and filled it
with tobacco and gave it to Arrow-point boy and told Arrow-point
boy to swallow the smoke like him. So he gave the pipe to Arrowpoint boy. He smoked and he coughed. He smoked again, he coughed
more. When he smoked again, he fell down. So Olivella Flower boy
took out a knife and cut open his belly. He took out what he had
inside - cactus points (jo) and points like cactus (sapa). He put in
some pink quartz and turquoise. Then Olivella Flower boy went out
from the kiva. He got his wife, and all those women Arrow-point
boy had taken went back to their homes. Olivella Flower boy took
his wife. When Olivella Flower boy came close to where grandmother
lived, Arrow-point boy got alive again, and came after Olivella
Flower boy again. Olivella Flower boy and his wife went into the
house of grandmother and she hid them. Arrow-point boy could not
find them, he went back again. Olivella Flower boy brought his wife
home. His mother and father cried. So he brought back his wife. That
is all.
Variant (from Tesuque.)
Once were living at Kouchute Uroto seno and Uroto kwiyo and
White corn girl. The boys would come to court the girl. Uroto seno
had a large field of corn. He sent White corn girl to get some. Sefaenu
(Cactus boy) saw the girl and came down from the mountain to get her.
He said to her, " Come with me to my house. " She said, " No, my
mother will scold me." - " It is not far. You will come back again.
Come just to see my house. I will bring you back. " She went with
him. He did not live nearby, butfar awayon the top of the mountain.
In his house this boy had lots of girls whom he had brought from
their homes, Blue corn girl, Yellow corn girl, Red corn girl, All Colors
corn girl. When he got White corn girl into his house, he said to
her, " Now you have to stay and work. " Her father went out to look
for her in the corn field, but he did not find her. She had a husband,
Olivella Flower, and he said, " I am going to look for my wife. Who
will be a man, Cactus boy or I? " He said, " Mother, make me some
bread. Itis far. " Early in the morning he went to the spring on the
mountain. White corn girl saw him coming. They went into Cactus
boy's house where they were grinding corn. They told Cactus boy
that Olivella Flower had come. " Tell him to come and talk to me, "
said Cactus boy. Olivella Flower went to him. "What do you want?"




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Memoirs of the American Folk-Lore Society.


asked Cactus boy. "I have come for my wife, " said Olivella Flower.
"Let us play shinny (punabe)," said Cactus boy, " whoever wins
will get the girl. " Each boy had his own ball. First they played with
Cactus boy's ball. Then they put down Olivella Flower's ball, and
Olivella Flower won. " Now you have beaten me; you have to take
the girl, " said Cactus boy. Then Olivella Flower killed Cactus boy,
and took away all the girls. As they came near where they lived, Olivella Flower said, " You know where you live. You have to go to
your houses. " All the girls went to their houses. But their mothers
did not know them. Nor did the mother of White corn girl know
her; it was so long since Cactus boy had taken her away. Cactus boy
lived on KVnyapin, Turquoise Mountain. and Olivella Flower went
back to Turquoise Mountain and said to Cactus boy, " What shall I
make of you? " -" Make of me a metate. " - " No, for then the
girls would betouching you. I will turn you into tsekc kwiyo and throw
you to the east. " That is the star that comes out now in the evening
in the west.
35. ESCAPE UP THE TREES.
There was an Apache girl and that Apache girl went after water
every day. And every day in one place she would see a buffalo head
(skull). And she said, " Maybe when this buffalo was alive he had
good meat." Every day the buffalo head (k'opo) would talk to her.
And the girl said, " Whoever killed you, maybe had a good time
with your meat. " Then the head talked to the girl, and became a good
looking boy. The girl said to the boy, " I wish you were my sweetheart. Wherever you live, I will go with you, " said the girl to the
boy. This boy was pinan, he had died and he had no heart. Then he
took the girl, down to a lake which was dried up, to where the buffalo
were, lots of them. They were glad to see their sai'. She wore a
deerskin dress, with fringes. The buffalo took off the hoofs of their
hind legs and fastened them to her deerskin dress, so when she moved
it rattled. The buffalo had a round place and there in the middle of
it they stayed.
Now the husband of Apache girl went after her and came to the
lake, and he asked everywhere, but nobody let him know where she
was. Then the boy went to the house of the chief (toyo) and said his
wife was lost and asked that anybody who might have seen her should
say so. Then everybody said, " We have not seen her anywhere. "
And Apache boy said, " What shall I do to find my wife? " And so
he was searching everywhere. Then Vulture old man (okawe 2 sendo)
I. Informant i of San Juan. See for bibliography, Parsons i; compare also Taos,
Parsons 2.
2. Cp. Henderson and Harrington, 36.




Tewa Tales.


II7


told him, " Buffalo Head took your wife, and she stays in the midst
of the buffalo. " Vulture old man told him he had to make a bow
and lots of arrows and a knife, and to sharpen it well. Then the Vultures said they would help him. In the middle of the day the buffaloes
used to sleep. Vulture old man said to him, " I will wait for you here
and take you over to where your wife is. " Then he got all his things
together and went to where that Vulture was sitting and said, " Here
I am come, friend. I am ready. " Vulture said, " I will carry you
over to those buffalo, and if you kill the buffalo, all I want is their
eyes. " Then Vulture spread his wings, and the boy got on top of him.
And Vulture flew away, around and around, until he got down to
those buffalo. The girl was in their midst, sleeping next to the buffalo
chief. When his eyes were open he was asleep, and when his eyes
were shut he was awake. I He slept with his leg over her dress, so if
she moved he could hear. Then Vulture put Apache boy down, and
Apache boy took his knife and cut her dress around and cut off the
hoofs. Then he and the girl got on top of Vulture and he w heeled and
wheeled and flew up. Vulture said to them, " Buffalo Head has no
heart (since he had died) and he will chase us and not tire. " When
Buffalo Head woke up he could not see his wife and he called her.
Then all those Buffalo boys ran, with Buffalo Head in the lead. When
he came near them he called her again. And Apache boy and Apache
girl heard him and they ran fast, he was near them. They came to three
big trees in a row, and they climbed up the biggest. As the buffalo
came on they raised dust, like smoke. They were at the top of the
tree and they saw Buffalo Head coming first and the others behind.
They came close to the tree, rushing past. As they rushed past, at the
rear came an old buffalo man. As he was passing by the three trees he
said, "Oh how tired I am getting! He wont catch our sai'i, " said the
old buffalo, and he rubbed himself against the tree. Then Apache girl
said, " I want to urinate. " - "Do not urinate, " said Apache boy to
his wife. " He will see us if you do. Wait a while. " She could not
hold it. So she gathered up her dress and urinated into it, but drops
fell down on the old buffalo. " Harahi' I it is raining, " said Old Buffalo.
"The sky is clear. " And he looked up and saw them. " Here I have
found them! "called the old man. Then the rear ones heard, and
called on to Buffalo Head. And they came back. " Just look at them
coming, " said Apache boy and Apache girl. Then they came after
them in lots of dust. And the old buffalo said, " Here they are! " Then
all of them butted at the tree. He took out his arrows and shot at
them and he was killing them. When the tree was near falling, they
jumped to the next tree, and he went on killing them. They butted at
this tree. Just as it was falling, they jumped to the third tree. Now


i. This is a definitely European particular.




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Memoirs of the American Folk-Lore Society.


all the buffalo were killed, Buffalo Head only was left. Then Vulture
told Apache boy where Buffalo Head had his heart. " When he turns
around shoot him in the rectum, there he has his heart. " And he shot
and Buffalo Head fell down. Now Apache girl began to cry, and her
husband said to her, " I think you like him better than me. You weep
for him. " Then they climbed down. They called the black-birds and
the vultures, and told them to take what they wanted of the meat and
eyes. So the birds came from every direction. Then Apache boy said
to Apache girl, " You cared for him more than for me. " So he shot
her and laid her on top of Buffalo Head. That is what happened to
Apache boy.
36. THE TURKEY GIRL.
At San Juan they lived, Shrivelled corn old woman, and Prayerstick old man. They had a girl, Yellow corn girl, and another girl,
Full-kernel corn girl (k'9ke-anyo).
The elder was Yellow corn girl, the younger was Full kernel corn
girl. When they went to the feast they took with them only Yellow
corn girl. Full-kernel corn girl had lots of turkeys to take care of. She
watched the turkeys all the time. They had a feast at Pe'sehre (west
of San Juan). They went - Shrivelled corn old woman, Prayer-stick
old man, Yellow corn girl. They left the younger one at home. She
had no clothes, no moccasins, no beads to wear. So they went, before
the feast in the evening. Full-kernel corn girl stayed home with the
turkeys. The turkeys told her that if she wanted to go, she could go.
She said, " I have no clothes to wear. " Pindi se (Turkey man) said,
"I will get some clothes for you. " Turkey man shook his wing and
there fell down a black shawl. Another turkey shook his wing and
there fell down a belt, another turkey shook his wing and there fell
down moccasins, another turkey shook his wing and there fell down a
white blanket. This one shook his nose, and there fell down some
beads. So everything was ready for her to wear -all her clothes. She
got ready to go. She went. She came to Pe'sehre that morning before
the dancers came out. She was standing in a corner. Her sister saw
her and went to tell her mother. "Younger sister has come, too, she
has got some clothes somewhere. " Elder sister scolded younger sister
and her mother scolded her. She got mad. She saw just one dance, and
went home, crying. The turkeys asked her why she came crying. She
said because her mother and elder sister scolded her. "Now I am
going somewhere they will keep me. I am going away, I will take
you all, my children. " So they went, and came to where there was a


I. Informant 3 of Santa Clara.




Tewa Tales.


i19


lake. When she came to the lake, she called all her children, " From
here go up to the mountains. Have your children in the mountains. I
am going into the lake. I am going to live here. " So all her children
flew away, to the north, to the west, to the south, to the east. So they
flew away, all her children. "There in the mountains have your little
ones, "she told them. She went into the lake. Then her mother and
elder sister came and did not find her in the house. They did not
know where Full-kernel corn girl had gone. That is all.
37. THE DEER TALKS TO HIM:
DUCK GIRLS; DIVIDING THE HEIRLOOM.
Owewehamba there was a boy, his name was Powitsire (flower bird).
He was always killing deer. He had a little house of the big sticks
they use. He killed deer and brought them to his door. He got the
soft meat from the back; the rest of the meat he threw to the wild
animals (tsiwinu). Once he went hunting and the deer talked to him:
" Flower bird, do not throw me away. " 2 And he said, " Flower bird,
you always kill lots of deer and you eat only the meat of the back.
You need a woman. Maybe when you find a woman, you will eat the
rest of the meat. " - " Yes, where shall I find a girl? " - " I will tell
you where," he said. " There are three Duck girls (owianyo). They
fly past here and go on into the water in the big lake. So two of
them will come first, and then another last. That one will belong to
you. They always come and bathe at tawiriteipi'i (I2.30 p.m.). So
you come and hide there, so the two wont see you. Do not let them
see you. Hide, and don't do anything to them. Then this last one
will come, and undress and go into this lake, and you take her clothes
and hide them. " Then those two Duck girls came to the big lake,
and took off their clothes and their skins, and they were nice girls.
And Flower bird was just looking at them. They were laughing and
running after each other. So they came out and dressed. Then came
the last one. When she took off all her clothes she stood up a nice girl
and jumped into the lake. And the other two flew away and left her
there. Then Flower bird saw her in the water, and she went into the
middle of the water. So Flower bird ran and took her clothes and hid
them. Then the girl said, " Flower bird, why do you take my clothes?
Give me my clothes. Don't be mean to me. " Thus the girl spoke to
him. " Flower bird, give me my clothes. Don't hide them. I belong
to you now. You are my husband," said the girl. " Are you surely
going to be my wife? " said Flower bird to the girl. " I want you to
i. Informant I of San Juan. Heard from his grandfather of Nambe.
2. At San Juan deer and rabbit bones are deposited in some shrine with meal,
"so more deer and rabbits will come. "




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be my wife, " Flower bird said to her. "Yes. Surely I am going to be
your wife. " So she came out of the water and took her clothes. Then
they went to the house of Flower bird and they came there. And
that girl said to Flower bird, " I will tell you my name, Powitse'i
(flower white). " Then the girl said to Flower bird, " Treat me like
your daughter. " So Flower bird said yes. So that night they stayed in
his house. They got in bed. White flower had pinang, so she made
him sleep. So when Flower bird went to sleep, she got up and plastered the house. Lots of men and woman came to bring wood and to
plaster. When Flower bird woke up, he woke up in a nice house,
with lots of wood and lots of work done. " Don't think of it too much
[Don't worry about it], " said the girl, "I did it. You are in your
own house, don't get ashamed, " said the girl. "This is not my house,
of sticks. " -  "Yes, this is your house, " said the girl. So they had
a good time there. One night they were in bed. He said to her,
" Move closer. " - "I am your daughter, " she said. Then he made a
big mistake (" lots of mistakes. ") The next morning when he woke
up, he woke up in his same old house. So he was sorry. He said,
"What did I do? I made a mistake, ' because I had said to my wife
she would be my daughter. And now I am in my old house. Hubaharahia I I wonder where White flower went? I wonder if I can find her?
I am going to look for her. I am not coming back without her. "
So Flower bird went out to where the sun came up. He went after
White flower. He went into another town, he saw three men. These
three boys were angry. They had a pair of shoes and a head banda, and
a walking-stick. Each of them wanted that stick. He came there and he
said, " What are you doing? " They said, " We are quarreling over a
pair of shoes and a banda and a stick. Our father died and he left
them to us. " They said, " Now you have come here. You must leave
us satisfied and then go on. " So Flower bird said to them, " Why are
you quarreling o-7er a pair of shoes, a banda and a stick? They do not
cost so much. Why do you think they are so valuable? " So they said,
" We will tell you the truth. This pair of shoes, wherever they want
to walk, go anywhere, don't get tired. Tie the banda round your head
and you can't be seen, you are invisible. As for this stick, if somebody
dies, and is put under ground, if you hit the ground with the stick,
the ground will open; hit again, it will open wider, the dead will live
again, sit up; another hit, the dead will stand up living again. "
Flower bird said, "I wish I had the shoes. " Flower bird said, " I will
satisfy you, about the quarrel. You must go way up there in the court
and I will stay here with the banda and shoes and stick. " So they went
way up, and from there they started to run a race, first to come was
to have the stick, next to come, the banda, and last, the shoes. Flower


i. For continence as a test, see Parsons 3: 253.




Tewa Tales.


12I


bird said, " When I raise my hand, you start to run. " They were
coming running and Flower bird put the banda on his head, and he put
on the shoes and he took the stick in his hand. When they came up,
they did not see him. So they said, " You are the one who wanted
that man to settle for us! "- " You are the one! " -" You are the
one! " And as they quarreled Flower bird went away with all their
things. He was walking far, far away. He saw a little hill and there
were two little babies crying on that hill. They were wind babies
(w, enym). Their hair was all ruffled up. " Oh you are crying, " he
said to them, "Why are you crying, babies? "- "We are crying
because our father died. " -" Who is your father? - " Wind old
man (we sendo). " - " And who is your mother? "  "Wind old
woman (we kwiyo). " -" Where is your mother? "  "She is away,
making wind. She has not come, that's why we cry. " He saw a dust
far off. " Our mother is coming, " they said. Then she came. Wind
old woman said to him, " Flower bird, where are you going? " - "I
go hunting for my wife. My wife is White flower. Where can I find
her? " So Wind old woman said, " White flower is very far from here.
I am Wind and go far, but White flower is still farther. " Then she
said, "I do not go where White flower lives, but maybe our father
went there. They call that place Siraape' (sira, big mountains, Sp.
serra. Ape', up). But our father died. " Flower bird said, "Do you think
he knows about it? " - "We think our father knew that place. He
walked everywhere." So he said, " If you think your father knows
the place where my wife stays, I will make him live again. "
" Yes. "- "All right. " - "Our father was always mad. Sometimes
he went very far away. "    " Only show me where he is, " Flower
bird said to them. So they took him where he was. "Right here in
the earth." So he took the stick and struck once and the ground
opened. He hit again, the ground opened wider. He hit again, he
[Wind] sat up. He hit again, this was four times. He was alive and
stood up and began to turn around and around. His wife said, " Don't
be angry. Flower bird made you live. Don't be angry. Flower bird is
going after White flower. " So the Wind stopped. Then he said, "I
made you live, Wind old man. I have come here because your wife
told me you knew where my wife lives. " — " Hubaharahia! Are you
going after White flower? It is very far from here, " he said. " Maybe I came close, but I did not go into the town. That is what I recall."
Then he put Flower bird in a round basket and covered it up. " Get
ready, " said Wind old man, " I will take you up. " So Wind old man
carried Flower bird up. Then they arrived at teipi'i (3. 30 p. m.). They
did not go into the town. Wind old man stopped at a distance away
from here to our house [in San Juan, from two to three miles away].
" Maybe she is in that place, " said Wind old man. " You stay here.
I will blow a little, and go over to see if she is here. " They were




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washing clothes, some of them, and the clothes were hanging up, and
Wind old man came and blew, and the clothes flew up. So they said,
" Did you ever know of the wind coming here to Siraape'? We never
heard of it, wonder what is going to happen. " So Wind old man blew
again. So he said to Flower bird, "Here is the place. They were
washing clothes and I blew and the clothes flew around, and they
said, 'The wind is blowing, we never heard of the wind blowing
here'. Here is the place." So Wind took him up and set him down
close to Siraape'. " Now you go into the town. When you get your
wife, come here. I will wait for you here and take you up. " So he
put the banda on his head, and the people passed him by and did not
see him. There were lots of houses, so he said, "I wonder where she
lives, my wife. I will find her. " He went into the first court and
went into one house and did not find her, and went into another
house and did not rind her, and went into another row of houses and
went in, and in the fifth house he found her in the middle of the
house. His wife was making bread. He sat near her. She did not see
him. She had a pile of bread (kapwenu). Flower bird took some off
the pile and ate it. And she did not see him and she said, " I wonder
why I can't get through with my bread? I have been making it for a
long time. " Then Flower bird finished eating and got up and went to
another place. So White flower's brother and two sisters came in. So
Flower bird went out and took off the banda and knocked at the door
and said, "Father and Mother, how are you getting along? " White
flower saw him. " Hubaharahia! Where do you come from?" And
she held him tight. " Now you may treat me as sweetheart and wife,
now you may have me. " Then her mother and father and sister were
wondering. White flower said, " This is my husband. " Then White
flower's mother got up from where she was making bread and said,
" You are my son. " They said, " The father of White flower died
four days ago, now we are getting bread ready, so tonight we are
going to have lots of people. This is the last time we are going to
give him food. I So he wont come back again, even when we sleep,
and we wont dream of him." So White flower got food ready for
Flower bird. He was full and did not eat much. " Why don't you
eat, Flower bird? Are you ashamed? You ought to be glad because
you see me. Eat! " - "But I am full," said Flower bird. The mother
said, " Don't be ashamed, Flower bird. You are in a new house, eat
well. " But he was full. White flower said, " Maybe you are ashamed
because I do not eat with you. " She began to eat with him. He was
full, but he tried to eat. Then came the people into the house and
everybody shook hands with him and were glad to know their new
soyingi. So they passed the night. In four days and nights they said to


I. People take out a bowl of food, any kind of cooked food, for the deceased.




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the dead, " You are not of this place. You are a kind of wind. You
have no heart. " Then everybody said to him, "You are not of here.
You died, you have no heart. I never heard of you moving again. You
belong to Oxuwah and to Kaye, to the blue, the yellow, the red, the
white, the dark, the spotted. Thereyou belong, do not think of us."So
Flower bird said to them," Iwillmake him live, my father, ifyou wish."
They thought a lot about it. " Show me where he is, I will make
him live again. " So the next day, they went with all their relatives.
" Stand right here." They were all standing away. Flower bird
took his stick, he hit the ground with it. The ground opened. He hit
again, the ground opened wider. He hit again. The dead sat up. Again,
four times, he was alive again. So they rejoiced. Then the relatives
said, "We want our people to live again. " So they carried Flower bird
to where their people were in the ground. " Here's my father! Here's
my aunt! There's my sister! " And he made them live. Then the
day following they wanted to go home. They left, they came to Wind
old man and went into the basket, both of them. He blew it up, he
took them to Wind old woman, and from there he blew them to their
house. And that is what happened to Flower bird. Hu'!
38. SEVEN HEADS.'
Shiete Cabeza, Seven Heads, was eating all the girls. A man was
going along. It was very hot, he lay down. Above him the doves
(tortolla) were singing, " If this man could trap and catch me and take
out my heart, and give it to that animal, he could kill that animal,
and Rei's daughter he could marry. " This the man did. He killed
Seven Heads and took out his tongues. 2 He showed the tongues to
Rei, and married the girl.
39. Variant, SEVEN HEADS: TEST OF SHIRT-MAKING. 3
An Apache chief (sabe toyo) used to stay to the eastward. He had
two big girls. They used to stay up where now they go for wood.
There was a popowendi (yellow fox with white on the tip of its tail
like a flower). The Apache chief said, "Whoever catches that popowendi with a tail white like a flower shall marry my daughter. " No
boys could catch it. An Apache boy was living with his grandmother.
The people did not like them, they treated them badly. They threw
I. Informant 3 of Santa Clara. He did not remember this story well, he said.
Cp. Powhati, Parsons and Boas, 52-3; Zufii, Parsons, 3, 240-2.
2. The incident of the false claimants and of producing the tongues as evidence is
entirely forgotten.
3. Informant i of San Juan. For the suitor tests, and producing the game animals
after famine, see, Taos, Parsons 2.




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dust and ashes before their house. This Apache boy said, "I better
go to my grandmother's way up there on the river and hunt some
ducks so we can make arrows." His grandmother had pinang. She
made some nice arrows. " Now you get ready, " she said, " that popowendi will come again." Those other boys took his bow and arrows
and spat on them and threw them away. One man said, "Don't do
that! He is a man, too. " Then they circled out (as they do in the
rabbit hunt) to shoot the popowendi. The boy shot and killed it. But
the other boys took the popowendi away from him. The boy said,
"I killed it, but the other boys were stronger and took it away. "
The other boys took the popowendi to the Apache chief and threw it
down, and said, " This is what you want. " That popowendi did not
have a good coat of hair. " This is not the one, " said Apache chief.
Apache boy said to his grandmother, " I killed it, but the others took
it away from me. " - "When they were pulling it from you, did
hair fall off? " - " Yes. " - " Go get that hair. " The boy brought it.
She laid down a deer skin and on it put the hairs. She covered them
with another deer skin. She took off the cover, a popowendi with a
flower on its tail was lying there. The boy took it to the Apache
chief. " Here is what you want. " -  "This is a nice one. This is
what I need. There lacks something yet, a powotse, on that same big
tree. When you bring it, you may marry my daughter." The boys
went, also the little boy. The other boys took his arrows and spat on
them and threw them away. " Don't do that! " said the man. " Let
him shoot. " He shot, close to where he sat at first. He shot four
times. On the fourth shot he killed the powotse which fell down, and
rolled over and over. The boy jumped up and said, "I have killed
it! " Another boy took out the arrow in the pouotse and stuck in his
own. He took the powotse to the Apache chief. " Here I bring you
what you want. " He threw it inside. " This is not the one, take it
home, the feathers are not good." The little boy took the feather
that had fallen out and went with it to his grandmother's house. She
put it down on the deer skin and covered it over with another skin.
She took off the cover and there was that powotse with nice feathers.
He took it to the Apache chief. " This is the one I need. Come on,
girls, " he said. " Here is your husband. " The younger said, " I don't
want him. " The elder said " I have to do what my father says. Besides
he is chief. " The chief said, " My words cost much. You have to
mind. " He gave the girls to the boy. The younger did not want to
go, she went along mad. The Apache boys were just looking at him,
going with the two girls. They went to his house, he put down a
buffalo skin as bed. The girls had dresses made up nicely from a big
deer skin. That night they slept. In the middle of the night the boy
urinated (much laughter) and the younger (girl) grew still more angry
and next day went home and left the elder behind. (He had urinated




Tewa Tales.


I25


for fun to see if they liked him.) He said, " Now the Apache people
will see who their mother is. They treat us badly. I am going to shut
up the buffalo, deer, and all the birds." The Apache got hungry,
they had nothing to eat, they cooked cow hide and ate it. The Apache
girl and boy had a good time. The girl went to her father's house.
"Hewemboharhi'! child, how well you look. Look at us, thin and
poor. "  " Hewemboharahi'! my father, we do not have good times.
Don't you see how the people do not like us? How they throw dust
and ashes? We do not have good times. " - " But you eat well. "
They got very hungry. The boy and his grandmother made pinan
(worked magic). They said to the girl, " You must get a piece of meat
and go to your father's house and sleep there. " (That night they
were going to have pinan.) She went, she said, " Here I bring a piece
of meat. See that you have a good time. " The younger sister ate too.
Her elder sister said, " Don't eat! You did not want.to marry him. "
Their father said also, " Don't eat! You did not mind. " She tried to
get a piece. They gave her only a little (laughter). The next night
the girl came with a larger piece. Four days and nights they worked
pinan. Then the boy went into the father's house and told him to call
all the Apaches to get ready. " Early in the morning I am going to
come with turkeys, chichen, deer and buffalo. " So they called them.
They could not find strings for their bows. Early in the morning
they heard those buffalo. U --— u! They did not sleep that night.
That night the girl went to her father's house to sleep, and his grandmother fixed the boy up nice. In the morning it was misty, they
could see nothing. The boy was covered with a buffalo hide, the hair
inside; he had a little stick in his hand, and a rattle with the nails ot
buffalo tied to the stick; he had feathers in his hair. He came first,
then followed buffalo, elk, deer, odu, white-tailed deer, goats, and
turkeys. The mist was lifting, the Apache could see. " Here I bring
these. You may kill them and have them, all but one buffalo without
hair; do not kill him; that is for me. " After they killed them, they
began to eat, without cooking, they were so hungry. The girl went,
and she could not find her house. " Some place here we live. I can
not find it." Grandmother said," Come on, daughter, here is the
place we live. " Her husband was lying down in his house. She was
ashamed before her husband, he looked so nice; she looked sidewise.
That is why Apache look sidewise. The younger sister, she just stood
there; they did not want her. Her father said (to the elder sister),
"You have to go your husband. " So she stood around, and stood
around, then she went. Her husband gave her twelve deer skins.
"You have to make twelve shirts from breakfast to dinner time. If
you make them, you will belong to me; if you do not make them,
you will not belong to me. " So she called in all her relatives, and
they made them, trousers, shirts. She belonged to him. That is the
way it passed.




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40. THE KING'S SON BECOMES A DEER; MAGIC MIRROR; THE GRATEFUL
SPIRIT; WHISTLING BACK THE RABBITS; RAT DETECTIVES.
They were hunting deer at Taos (Tawi), Rei and his boy. They
carried water with them hunting. This time Rei's boy did not take
any water when he went hunting. There was a spring in the mountains where the deer drank. This boy left his friend, he was going on
one side and his friend on the other side. Rei's boy was very parched.
He asked for some water of the man with him. He told him about
the spring there. The boy drank some water, and became a deer.
After a while when they stopped to eat, his friend asked the hunter
where his friend was gone. " He was dry, he asked for some water,
I showed him the spring. He drank and became a deer." In the evening they returned to Taos. Rei went over to his friend's house to
ask where he left his son. He said, "I did not see him anywhere. "
Rei was angry, he thought that people had killed him in the mountains. He said to the friend, " If you don't bring my boy, I will kill
all the people of Taos. " This boy had a grandmother, she was pinandi,
she made pinan to catch that deer. On the fourth day the boy wentto
catch his friend. Grandmother gave a piece of posu (river reed 2) to the
boy. He had lots of arrows, too, and a bow. He went early in the
morning to the spring. (Grandmother told him that his friend would
come along early in the morning. " You dig a hole and wait for him.
When he comes, shoot him. ") He went to the spring, he dug a hole,
he waited for his friend to come. After a little while, he was coming,
he would stop and look around, he came a little way, and he stopped
and looked around, he came again a little way, he stopped and looked
around, he came again a little way, he stopped and looked around.
He saw nothing, he came up to drink. While he was drinking, the
boy shot him. He fell down, then got up and ran away. (Grandmother
had put water in the reed.) When he overtook him, he gave him water
from the reed to become a man again. He took off the hide,3 he
became a man again. He went to Taos. He put him in a place where
they never made a fire, where there was no smell of smoke. He stayed
four days. Then the boy who became a deer said to his friend, " Go
to my father's house and say, 'I found my friend.' He will say, 'If
you bring my boy, I will pay you all the money you want.' Take no
money, ask for a little looking-glass hanging by the door. That will
give you everything you want. It is pinan. " So he went and said,
"I found my friend. " Rei said, "If you bring my boy I will pay you
i. Informant 3 of Santa Clara. Heard in Tesuque, where he visits his wife's family
for a month or so at a time. They tell many stories.
2. See Robbins, Harrington, Freire-Marreco, 66.
3. Here a listener might say, " I wish I had that hide "




Tewa Tales.


I27


all the money you want. " He said, " I don't want money, give me
something I want and I will bring your son. " So the boy went back
to get his friend, and brought him to Rei's house. When he brought
him, Rei asked what he wanted. "I don't want anything but that
looking-glass by the door. " - "Why do you want that? If I give
you money, you can buy anything you want. " - "I want that
looking-glass. I am young yet. I could carry it in my pocket, to see
how I look." Rei did not want to give it, but he gave it. Rei's boy
told his friend, "You can ask that looking-glass for anything you
want. " The boy went away to work. He found a man dead on the
road, having lain there three or four days. He picked him up and took
him into a Mexican's house. He asked the Mexican where the priest
lived. That night they watched and took care of the dead man. Next
morning they took the dead man to the church. The priest was along,
the Indian boy paid for the mass. They buried him there. After that
he went to another place, looking for work. There lived another rei.
Men were working for him. The boy went to the house of an old
woman. He asked, "Grandmother, do you know anybody who wants
a man to work? " -" Yes. Rei needs lots of men to work. " He
went over to Rei's house. Rei asked grandmother, " What kind of
work can he do?" - " Any kind of work - feeding chickens, cows,
burros. Whatever you say." Rei said to take the boy to his house.
Rei gave him work. He was a very good worker. The other men got
jealous, got mad. They told Rei, to make trouble, that he was the
very best rider, and he could break horses and mules. He said nothing.
Rei told him to break a wild horse. He went to the barn, he got a
rope, he caught the wildest horse there, he put on the saddle, and
rode him. He went away at midday, when he got back the horse was
tired, sweating all over, and tamed. That night other workmen told
Rei to take some jack-rabbits out in the hill, so he could herd them.
If he lost any one to kill him. So Rei told him to take out some jackrabbits. The man went and caught jack-rabbits, twelve of them. The
man took the boy and rabbits out to the hills. He turned the jackrabbits loose. Another man went out to test the boy herding them, to
ask him to sell one. He said, "No, they are not mine. " He asked
again and again. So he sold him one, for a bag of money. The man
took the rabbit in the buggy. The boy had a whistle. He blew; the
jack-rabbit jumped out of the buggy, and went back again to the boy.
That evening he brought back all the rabbits and put them in the
corral for Rei. Rei went over to count them and found them all there.
Next day [another task, but this was forgotten]. So Rei took good care
of him, because he was a very good worker. He gave him one of his
daughters to marry. So they were married. They were living in one
house. Another man was a former sweetheart of his wife. His wife
asked him how was he able to do everything Rei told him, did he have




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some pinan of his own? The boy did not think that his wife would do
anything against him, so he showed that looking-glass to his wife.
She said, "Why don't you let me keep that looking-glass in my
trunk. " - "No. I got it from my friend. I will give it to nobody."
The wife told her friend about the looking-glass. She said that he
better go to the store and buy one just like it. He went to the store
and bought one. She asked her husband to let her have the glass for a
little while. Then they changed the glasses. That night they went to
sleep. When her husband slept, her sweetheart came and knocked at
the door. She said, " I am ready, whenever you are ready, I will go
with you." They asked the looking-glass to take them somewhere
and to leave the husband out in a desert place in the hills. So they
went. Next day he was by himself when he awoke. Rei came there,
to ask where was his daughter. Rei said, " If you don't bring my
daughter in four days, I will hang you. " That night a cat came around
where he was. The cat asked, "What is the trouble you have had?
- "I was married to one of Rei's daughters. My wife asked me for
my looking-glass, she changed it and went away with another man. "
- "All right, I will get your glass and your wife. " (The cat was the
dead man lying in the road. He had come down to help him.) Cat
went where there were lots of rats (wi). Cat told the rats to all come out.
So they came out. He told them, " A man has lost his looking-glass.
If anybody finds it, he will be chief (tunjo ). " First the four oldest rats
went out to look. Cat had told them where the looking-glass was.
The next night three or four more went. The next night more went.
The fourth night when his wife and her sweetheart were having a big
dance and feast, four little rats went and got into the place where the
trunk was. From underneath, in the floor, they made a hole, then
they made a hole in the trunk and got the glass and carried it to the
cat. Cat took it to the man. He asked the looking-glass to bring his
wife. Next morning his wife was there again, and her sweetheart was
left far away where nobody lived. Next morning Rei came to see them
again. They were both there. They all had breakfast together, Rei
and his girl and his son-in-law. In four days they wanted to go to
the man's house, to see all his family. Rei told them to get his buggy
and train of horses, and Rei told his soldiers to go with him to guard
him on the road. So he came to Taos, with his wife. And he saw his
friend again, Rei's son. That is all I remember.
4I. WHITE PIGEON (PALOMA BLANCA).'
At Tetsuge (Tesuque) lived a man. He played shinny (po'nabe)
everywhere and he never lost, he won all the time. One time the


I. Informant 3 of Santa Clara. Heard at Tesuque.




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129


devil (penisen, dead horn, or penisendi, dead with horns) knew about
it and came and told him to play with him. So they played. Deadwith-horns said to the man, " We are going to play and you bet your
life (woatsi) and I bet my daughter. " So they played and the man
beat, and Dead-with-horns lost. So they went to the house of Deadwith-horns. Then they came where he lived. He said, " You beat me.
Now you will marry my daughter. But it is not all yet." First they
told him to cut some brush. So he went out, that night, and sat down.
He told the man to get an ax that could not cut anything. So he got
the ax that could not cut anything. So he told him where to cut the
brush. He could do nothing with the ax. The girl came, she took the
ax from the man. The man went to bed, and she cut all the brush,
leaving just one or two pieces. She said, "When my father comes,
you will be cutting these two pieces. When he comes, you say, 'I am
through, just these two to cut.' When you are through, there will be
something else for you to do. " He was through. Next morning he
told him to put a bridge over the river. So she came back, that girl.
All the things he had, hammer, saw, he could do nothing with them.
He told him where to put the bridge. He was working on the bridge,
but could do nothing. So she came back, the girl, and told him again
to lie down. Then she was working at the bridge. She left one pole
for him to work. So Dead-with-horns came to see the bridge. That
man was working on the pole, everything else was finished. So he
was through with the bridge. The girl told him, "We are going
tonight. " That night they went to bed, all of them. She told the man
to go and find the horses. "You take out the poorest horse you find
in the barn, and an old saddle, so father will not catch us anywhere. "
Then that man went into the barn. When he came into the barn,
he said, " That poor horse can't take us, he will get tired too quickly."
So he took out a fat horse, and picked up a new saddle. So he brought
the horse to where the girl was. The girl picked up three pease
(tutsabe) and put them on top of the table. She told the three little
pease, "When mother calls you, say yes. " So the girl went with the
man. Dead-with-horns had three girls named Paloma Blanca, Flora,
and Maria. She told the man, " I told you to bring the poor horse, but
you did not bring it. My father will come after us and catch us. " They
went, they were gone a long way. Then the mother -called the girl,
"Paloma Blanca! " and one of the pease said yes. They called the
other girl, " Flora! " they called, " Maria! " All the pease said yes. In
a little while they called again. The pease said yes. At daylight they
called again, and all said yes. The oldest said yes softly. At daylight
they called again and Paloma Blanca did not say yes, only the other
two. The old woman called to the old man, she said, " Paloma Blanca


i. woa, medicine; tsii, somebody walking or travelling.




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has gone away. " He got up to get the old, poor horse. He went after
Paloma Blanca. When they were gone a long way Paloma Blanca
heard her father coming after them. She told the man, "Now I am
going to make you an old man and I will be the land and this horse
I will make into a watermelon. When my father comes, he will ask
you, 'Did Paloma Blanca pass by?' You tell him, 'I sell the melon
for a quarter.' If he ask again, say, ' I sell the melon for a quarter.'
Every time answer the same way. He will get tired and turn back."
Then Dead-with-horns came and asked him, "Did Paloma Blanca
pass here?" - "I sell the melons for a quarter. " So he got tired.
He said, " I can't ask you any more, I am tired. " So he turned back.
Then Paloma Blanca and the man went on and Dead-with-horns came
home. The old woman asked him, "Did you find them?" --- "At
one place I found an old man and asked him, 'Did Paloma Blanca
pass by?' and every time I asked him he said, 'I sell melons for a
quarter.' So I turned back. " She told the old man, "That old man
was the one who took Paloma Blanca. You go back. " He went back.
He overtook them. Paloma Blanca heard her father coming. She told
the man, " My father is coming again. I am going to made you an old
man, this horse, a burro, and myself, an apple box. When my father
comes, you tell him, 'I sell one apple for a nickel,' and he will turn
back. " So Dead-with-horns came. He asked the old man, "Did a
man and woman pass by?" He said, "I sell apples for five cents. "
Every time he asked, " Did a man and woman pass by? " he said, " I
sell apples for five cents. " So the old man went back. When Deadwith-horns came home, the old woman asked him, " Did you catch
him? " - "I met a man a long way off. He was selling apples. Every
time I asked him, ' Did a man and a woman pass by?' he said, 'I sell
apples for five cents.' That's all he told me. " - " They were those
you went after! " She told him again to go back. So he went, and
caught up with them again. Paloma Blanca told the man, "Father is
coming again. Now I will become a church, the horses, the bells, and
you be the man to ring the bells. When my father comes, and asks
you, you say, 'Everybody is coming to mass. This is the last bell.'
Every time you say that, so he will turn back. " He came, he asked,
" Did a man and woman pass by? " -" Everybody is coming to mass.
This is the last bell. " He went home. The old lady said, "Tomorrow
I am going myself. " She put some wheat in a sack. She went with the
sack. They were far away. She told the man, " My mother is coming
after us. When she comes, she will give you some wheat, but don't
eat it. " Then the horses became a lake, and Paloma Blanca and the
man became ducks and swam on the lake. Dead-with-horns woman
came and threw the wheat into the lake. The girl told the man,
" Don't eat the wheat that mother throws us. " So the man did not
eat it. Then Dead-with-horns woman threw in all the wheat. Then




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I 3


she said to Paloma Blanca, " So you are going with him, but you are
not going to get to where he lives, he will leave you somewhere. "
Then she went back. Then Paloma Blanca and the man went on to
where the man lived. " What did I tell you? Had you chosen the poor
horse they would never have overtaken us. " So they went. They
almost reached the place where the man lived. He said, " I can't take
you on horseback. I will go and get a buggy. " Paloma Blanca said,
" You go now. Tell your elder brothers and sisters and your younger
brothers and sisters and your mother and your father not to touch
you. ".... So the man was tired and went to sleep. Then in came
his aunt (ki'i). She said to the man, "Sqagipoa," and shook hands
with him. He had told his father he came for a buggy. So when his
aunt shook hands he forgot everything. He left Paloma Blanca in that
place and did not go back for her. Then his father said to him, "You
came after a buggy. Aren't you going?" He said no. He had forgotten.
So Paloma Blanca made a house. After that two boys became friends
with the man. Then after a time Paloma Blanca made a dance. The
man and his two friends went to the dance. They danced that night.
They saw Paloma Blanca. They wanted to marry Paloma Blanca. Next
night one friend said to the man, " We want to see her. " So the boy
came and asked her if she would marry him. She said yes. At bedtime
they took off their clothes. She said, " When I go to bed, I shut the
window. " The man said, " I will shut the window. " All that night
he kept on shutting the window, till daylight. Next morning he met
his friend again. He asked him how he had passed the night. He said,
" All right. " The other boy said, " I am going tonight. " So that night
the other boy went to see her. The other boy asked if she would marry
him. She said yes. That night, at bedtime, she said, " When I go to
bed, I throw out the water. " The man said, " I will throw it out. " That
man was throwing out the water all night. Next morning he went
home. That evening he met his two friends who asked him how he
passed the night. He said, " All right. " Next night the husband ot
Paloma Blanca went. (He had forgotten she was his wife.) He went to
see her and asked if she would marry him. She said yes. At bedtime
they took off their clothes. She said, "When I go to bed, I play the
drum first. " So that night he was playing all night, till daylight. So
Paloma Blanca made another dance. She made a nigger boy. (Pendi e'nu,
black boy). She brought a whip of green willows. She got ready for
the dance. First to dance was that nigger boy. Paloma Blanca asked
that nigger boy, " Don't you remember when my father asked you to
cut brush and I did it for you? " and she whipped the little nigger.
" Don't you remember when my father told you to builda bridge and
I built it for you? When we left I told you to take out the poor
horse, but you took the good one, don't you remember? " Then she
whipped the little nigger. " Don't you remember that time our father




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came after us, I told you I would make you an old man, and myself,
the ground, and the horse, a watermelon?" Then she whipped the
nigger boy. She asked him again, "Don't you remember, Father came
after us again and I became an apple box and you an old man, and the
horse, a burro? " And she beat the little boy. " Don't you remember
our father was coming after us and I became a church, and you an old
man standing up, and the horses, bells? " And she beat Black boy. She
asked him again, " Don't you remember when Mother came, I made
the horses into a lake and we turned to ducks and Mother gave us
some wheat and I told you not eat it?" And she beat Black boy.
"Don't you remember, Mother said, 'Paloma Blanca you are going
with that man, but he is not going to take you into his house, he will
leave you somewhere?' You remember when we went on and came
near your house. You said, 'I can't take you on my horse. I am going
after a buggy.'" She beat Black boy and that time it hurt more.
(Whenever she beat Black boy her husband (seh, man), felt it.) So
that man went to where Paloma Blanca was and said to her, " Sxngi{,
my wife. " And then they married again and they made a feast - one
whole day for the rich people, and next day they had a feast for the
poor people. They had a good time, all the people. So he took his
wife (kwi) home. That time, he brought his wife home to where his
father and mother lived. That is all. From that game ofpo'nabe he got
his wife.
42. THE THREE BEARS.
One woman and one man were living, they had three boys. The
man would go and get wood and sell the wood in town. The three
boys wanted to go where their father was getting wood, but their
mother would not let them go. One boy was little, another a little
bigger, another still bigger. They started to where their father was
getting wood. The smallest boy got tired. The other boys said,
"Younger brother, you stay here. We will go where father is getting
wood, and we will come back here quickly. " So the two boys went
on to where their father was getting wood. He asked them if they had
come by themselves. They said yes, they did not tell him that they
had left their younger brother way back. When they did not come
back their younger brother looked for a place to hide. Bear Woman
lived there and two little bears. They had gone out to look for berries.
They had lots of berries, their bowls were full. The little boy went in
to their house, he found nobody. Their table was laid with their bowls
of berries. The little boy ate from one bowl and then from another.
Then he lay down in the bed of one of the little bears. At dinner
time the bears came back. The little boy was asleep. The bears went


I. Informant I of San Juan, who stated that it was a Mexican story.




Tewa Tales.


133


up to the table. One said, "Who was eating in my bowl? " Another
said, "Who was eating in my bowl? Just look at it!" They said,
"Who came in here?" One little beat said, "Somebody is lying in
my bed." They saw the little boy lying down. They woke him up.
He sat up, he got scared and started to scratch his head. Bear Woman
said to him, "Don't be scared. Who brought you here? " He said,
" I was looking for my father and I came here. " - " So! " said she.
"Now you must stay and live with us. " Meanwhile his mother was
crying because her little boy was lost, and she scolded the other
boys..... Bear Woman asked the little boy to eat. " Eat!" she said.
He did not want to eat. Bear Woman talked nicely to him so he
would not be afraid. She said to the two little bears, "This is your
younger brother. That night he stayed there, that little boy. The
next day Bear Woman went out to get some more berries. She said to
the little bears, "You must stay here with your younger brother.
Don't make him cry. " So she left them. The little boy and the little
bears played out-doors. While they were playing the little boy hid
from the little bears, then he ran off to look for his house. In his
house his father and mother were crying. The little boy could not
find his house and he began to cry. A man heard him crying and
went up to him and took him home. His mother was crying because
they could not find him. They asked him where he had slept. He
said, "I went to the house of Bear Woman. They treated me well,
and I slept there. " His mother was frightened. " When I came there,
nobody was there. The table was set and I ate from the bowls. I lay
down to sleep. The bears came in and woke me up. Bear Woman
asked me to eat, she told the little bears I was their younger brother.
Next day she went hunting berries and left me with my bear brothers.
I was frightened and ran away from them." His mother was glad
that Bear Woman had treated him well. So she said to her husband,
" Whenever you see a bear, do not kill it because Bear Woman was
good to our child." That is the way it happened to the little boy,
(Hawage, thus; ubo, it happened or passed; ienoke, i? little boy.)
43. THE CLEVER HELPERS.
At Tsuira 2 they lived. Crow put some eggs in a nest and went
away. And another crow came around and she saw the eggs. So she
hatched the eggs. The layer came, and fought for the baby crows. A
rei (Spanish, king) lived there. They told him about the cotton wood
tree where the baby crows were and how they were fighting for the
babies. The layer wanted the eggs because she laid them. The other
I. Informant 3 of Santa Clara. Heard from a San Juan man in Colorado.
2. Mexican place-name.




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wanted the eggs because she hatched them. They told that king about
it and asked him which had the right. They came every day, but the
king did not know why they had come. Rei asked everybody why they
came. He told them what day to come. All the people came. Rei had
some daughters. If anybody could guess why the birds came every day
he could marry his daughters. All the boys were guessing, but none could
find out. Three men met in the road Eleposo (with sores [of leprosy] all
over his body.) Everybody was afraid of him. The three men met him
and said, " Elepo, do you want to marry the king's daughter?" - "Poor
me! they don't want me. Everybody is afraid of me, I can't marry. "
The three men said, " No. You marry her. You have some trouble; I
will take it away. " - "If that is so, I will marry her. " - "Now
you go. Stand in the king's house, where they are, so they see you.
They will ask you, 'Do you know what those birds fight for? '" The
three men told Lepros what the birds were fighting about. Those
three men were Santiago, San Pedro, San Paul. Then Lepros came to
Rei's house, so Rei asked him, " Tell me why those birds come every
day to fight? " - " The bird put eggs in the nest and the other bird
came and hatched the eggs. The first wants to take the babies away
and the other does not want to give them. For that they come to ask
Rei every day which one is right." Thus Lepros told Rei why the
birds came. Rei said, "The hatcher has the right. " So the other bird
went away angry. Then he told Lepros, "You may marry my
daughter to-morrow. " Rei had a witch woman (chuge kwijo). She told
him what to do. She gave him mixed seeds for Lepros to sort. They
told him that during the night he had to sort them all. So that night
Lepros was crying, he did not know what to do. He said, "Those
three men got me into trouble and do not come to help me. " That
is what he said, and he prayed for them. Somebody knocked on the
door. It was Santiago. He told him to come in. He asked him what
had he prayed for. He said, "You men got me into trouble, and
nobody came to help. " So Santiago said, " Go to sleep, we will help
you." He went to bed. "You call, 'Soplin and soplum.'" He went
out, Santiago. Lepros said, " Soplin, soplum, come, help me! " They
came in, they told him to go to bed. So he went to bed. He could
not sleep. So they sorted all that night. So he saw all separated. They
called Rei. He saw all the grain and seeds separated. He took Lepros
to breakfast. He breakfasted. Rei asked Witch Woman how they might
kill him. Witch Woman told Rei to tell him to go get water in
Powipoge, Flower River. So that evening they gave him a bottle. Rei
told Lepros to get the water which smelled very nice. It was the same
kind Witch Woman was to get. I Lepros did not know what to do
i. Told obscurely. That he was to race Witch Woman we may infer from the
parallels.




Tewa Tales.


I 3


that night. He prayed. He asked God what to do, to help him. " Those
three men are to blame for this." Somebody knocked at the door,
San Pedro came. He told him to come in. " What are you saying,
Lepros?" -  "They told me to get some water in Flower River. "
San Pedro told him to call, "Korin korium wenkoredor. "So he called,
" Korin korium wenkoredor. You come here! " So he came in. " What
do you want, Lepros? " - " They told me to go get some water in
Flower River. You go and get it for me. " He gave him the bottle.
So he went. It took a person one hundred years to get to Flower
River. Then he went and was returning from Flower River in the
middle of the same night. He got the water, he rested for a while in
the middle of the road. That Witch Woman came there. She had a
ring. She put the ring on the middle finger of Korin Korium wenkoredor, so he would not wake up. Lepros was worrying that korin
korium wenkoredor did not bring the water. He could not sleep, he
prayed to God. "Those three men! I am in trouble. They never
come to help me! " Then San Paul came and knocked on the door.
He told him to come in. He said, " You three men put me in trouble,
and you never come! That Korin korium wenkoredor is not back
yet with the water. " - "You call for Miring mirung w'em mirador. "
So he called him. So he came. " What is the trouble?" Lepros said,
" Korin, korium wen koredor has not come yet, you go and look for
him." So Miring mirung w'em mirador took his looking-glass [spy
glass] and saw him. He said, "He is at a place in the middle of the
road, Witch Woman put a ring on him and he has not waked up.
You call for Tering terong w'en tirador. So Lepros called for Tering
terong w'en tirador. Then he came, he knocked. "Come in. " So he
came in. Then Tering terong w'en tirador shot off that ring. So Korin
korium wer koredor woke up, and he came and brought the water. So
early in the morning Rei came in and saw the water. When Rei came
inside the door, it smelled sweet, and Rei was happy. He told him,
"Now you may marry my daughter. " So he told all the people
working for him to make a big pile of wood. He told the men to
catch Witch Woman and put ropes around her. " You put her on top
of the wood and build the fire. " So Witch Woman was burned, and
Lepros married the king's daughter. They put water to heat, and put
him into the water. The water boiled. They brought the water in to
the bedroom of Lepros. He took off all his clothes and they put him
into the water. They rubbed him with a brush. When he was through
bathing, they washed him with the water from Flower River. You
could see no man as handsome as he. All the sores were gone. So he
married Rei's daughter.




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44. Variant: WARRIOR WOMAN.
At Suida (?Sp. ciudad, city) Rei wrote to every place that if the
boys could guess something (adivinhar), they could marry his daughter.
From everywhere boys came. If they did not guess, they were to be
hung. At another place another king lived. He had a son. He heard
about it. He wanted to go, too. Rei said to his son, " My child, saddle
a mule, put some money on the mule. Take it along. " So he went
along. He came to a town. He met a man outside the town. This
man was living with his mother. She was a very poor old woman and
had only the one son. He brought wood and every thing they needed.
Rei's son met this man, and asked if he wanted to work with Rei's
son. " I want to work, but I can't leave my mother. I am poor. There
is nobody to take care of my mother. " - " If you want, I will take
you along, and leave you money to buy for your mother what she
needs. " So they went to this man's house and let his mother know
about it. She said, "Yes, you can go. " They went towards a town.
They met another man outside town. Rei's son asked if he wanted
work. "I want to work, but I can't leave my mother. I am poor.
There is nobody to take care of my mother. " -  "If you want, I
will take you along, and leave you money to buy for your mother
what she needs. It will last until we return. " So they went to this
man's house and let his mother know about it. She said, "Yes, you
can go. " They went along, they came to a town, they met another
man. They asked him if he wanted to work with Rei's son. The man
said, " I want to work, but I can't leave my mother. I am poor. There
is nobody to take care of my mother. I have to take care of her. " -
"' If you want, I will take you along, and leave you money to buy for
your mother what she needs. " So they went to this man's house and
let his mother know about it. She said, " Yes, you can go. " So he
left money in all those places, for the men's mothers. They went and
had dinner at a place far away. Of the first man he met he asked what
kind of work did he know? He said, " I know how to cook. " He
asked the second man what kind of work did he know? " I will tell
you what I know. I can carry in one night what you would take ten
days to carry. " Of the third man he asked what kind of work did he
know? "I will tell you. When people travel for ten days [i. e. a ten
days' journey] that far I can hear. " - "All right, you first man be
the cook; you next, carry us where we are going; you last nan, you
listen to what they are talking about. "Then they stopped there, they
slept there that night. That night as they slept, he picked up the three
men and the mules and everything, and he carried them a distance


i. Informant 3 of Santa Clara. Heard in Tewa.




Tewa Tales.


I37


of ten days in one night. The next day they stayed there, and that
night they lay down, and when they went asleep, he carried them a
ten days' distance again. The next day they stayed there. The first man
cooked, and the third man listened to what was being said. The next
night he carried them a distance of ten days. Then Rei's son asked
the last man, " Did you hear anything? " He said no. So they went
on again, that night. They came near to where that Rei lived. Rei's
son said, "You go to the town and rent a house for three men. We
will go there. " So he found a house and they went there that evening.
When they came, the house was all ready to go in. So Listener said
to Rei's son, " To-morrow you go into the town and buy a saddle, a
bridle and boots and big hat and silk handkerchief and spurs and
leggings. " So he bought all that and came to where the three men
were. " You saddle the mule that is broken and ride to Rei. " So he
dressed up like a cowboy, riding that mule. When he went into the
street the mule began to balk. He reached Rei's house about noon to
tell Rei he was going to guess, to let him have four days to think,
and to let him have his house, to dance in. He went into town to
look for musicians. He found two of them. He invited his friends to
the dance that night. He took lots of money, filled his pocket. Every
time they danced, when they stopped that man gave a dollar to every
woman who danced. I They danced again, he gave a dollar to every
woman. And so on, until they finished. He went back to the others.
He asked Listener what he had heard. He said he had heard nothing
yet. The next night they danced again. Lots of money. The king's
daughter said that he must be crazy. That night he went to Listener.
He had heard nothing yet. He went back again, till midnight. The next
morning he asked Listener had he heard anything? He had heard
nothing yet. He went back to dance, the third night. Rei'd son was
getting frightened because they had heard nothing about the riddle.
He was dancing, but he did not feel like it. He danced only once or
twice, he went to Listener. He had heard nothing. In a little while,
he asked him again. He had heard nothing yet. They stopped dancing
at midnight. The next morning he was thinking about running away.
Listener advised him not to run away. This last night he went into
the same house, he was dancing, although he did not feel like it. Still
he danced. Every once in a while he went to Listener and asked had
he heard anything. Listener would say he had heard nothing. They
stopped dancing at midnight. He asked Listener again. In a little
while they began to talk, Rei and his wife. " The people must be
crazy, they will never guess what our girl has on her body." Rei's
wife said, " When our girl was a baby a gold hair came out from her
and now she is tall, that gold hair is blossoming like a flower. Nobody


i. Perhaps a reminiscence of the Navaho woman's dance.




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will guess what our girl has. " Listener heard this and told Rei's son.
"I have heard what they are saying. " -  "Tell me. " - "Not till
morning will I tell you. " Rei's son was thinking of running away.
When Rei's son lay down to go to sleep Listener told him. "When
the girl was born a gold hair came out on her body, as the girl grew,
the gold hair grew and blossomed, now there is a flower on the end
of the hair. Nobody will guess this. All are trying to guess, but they
can't guess. " The next morning Listener told King's son, "Go and
saddle that same mule, and wear the clothes you have. Go to Rei's
house, tie the mule outside, ask the man outside on guard where Rei is. "
So he went, he asked the guard where Rei was. The soldier told Rei.
Reisaid to bring him in. He wentin, he took off his hat, he said," Ihave
come to guess the riddle. " So Rei asked, " What do you guess? " He
stood up as if thinking about it. Then Rei told him to guess. So he
said, " I am going to guess now. Your girl was born with one gold hair
in the middle of her head. Every day she grew, the hair Grew too.
Now she is a big girl (anyo he'e) that hair is blossoming like a flower.
That is what I guess. " Rei said, "Yes, that is it. So you may marry
my girl. " Then they called all the people. She is going to marry the
king's son. So he had guessed. Next evening they were married. The
first day they made a feast for the rich people. The second day they
made a feast for the poor people. The boy went after those three men.
Those three men had a good time, too. So they lived there where Rei
lived. Everything Rei had, they gave to their son-in-law. Those three
men they stayed there, too. His son-in-law told Rei, "All the wagons
you have, hitch up and go after lumber. " So they all went. They built
a corral. Everything Rei had, all his animals they brought into the
corral and counted them. That night they went to bed. He told the
man who could carry a distance of ten days to come in and bring them
down. So they took away all their animals, a distance of ten days.
They stayed there that day, the next night they packed up again. They
stayed one day, the next night they packed up again, and went the same
distance. He came to where he had met Listener. He gave one third of
the animals to that man. He started to go to where Carrier had been,
he gave one third of the animals to him. He went to where he had
met the last man. He gave the last third of the animals to him, the
cook. This man told Rei's son and his wife, "You go now and stop
in the middle of the road. Take tlie right hand road. " They went
on, they did not see where the right hand road led. They took the
left hand road. They went on, they came to another town. In that
town there lived a king whose son had been killed because he had not
guessed the riddle. The king was angry. He told them to catch Rei's
son and his wife. They caught them, they took them upstairs. The man
went in first, his wife behind him. The guard who had all the keys
pulled her back. He told her to go out where the mules were. She went




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139


out, and got the mules. The king's son was locked up. That man and
Rei's daughter went on out of the town. Rei's daughter said she never
slept outside, he must find a house. So he went to look for a
house. He took her there, they slept there that night. They had
locked up the man [husband]. He saw a rope hanging down from his
window. He got out, he went on the road, he found the mule track,
he followed the track. About the time they started from the house,
the husband got there. The wife and the other man came to a place
with cotton trees. Then after dinner the woman said, "I would like
something to eat. "- "What? " - "The green plume on the cotton
tree." He climbed up the tree. She was thinking that " as soon as
he goes up the tree, I will put on the bridle and run away." -
"Which do you like, this one?" -  " No, one farther up. " He
climbed up. She said, "I am going to put on the bridle ready to
leave here. " -  "Which do you like, this one?" -  "Yes. " She
bridled the mule, she started. The man came down in a hurry, he
slipped and fell down and broke one of his legs. Soon her husband
came there. The man on the ground asked Rei's son to pick him up.
Rei's son had a pistol. Then Rei's son recognized him. He took out
the pistol and shot him, he killed him. He followed his wife's track.
It was dark, he lost it. The woman went on and came to a place where
an old woman (saya) lived. Next morning the woman asked Grandmother if there was any work for her. Grandmother said she would
go over to Rei's house and ask for a job. She went, Rei said, " I would
like a man tor a soldier." Grandmother came back and told the
woman that Rei wanted a man for a soldier. The woman said, " All
right, I'll go. Find some men's clothes for me." Grandmother got
some clothes. The woman put on the clothes. She went to Rei's
house. Rei said, " All right, I will give him the position of Captain. "
They were marching on horseback that morning on the road about
nine o'clock. There were some people, Mutes (t'umpi'i), they were
fighting with. Rei's soldiers were killed every time they fought with
them. This time the woman captain led the soldiers against the Mutes.
The Mutes ran away when they saw the captain and threw themselves
off the mesa and were killed. They told this to Rei. After this he
noticed the captain and took good care of him. After this the husband
came to Grandmother's house and asked what had happened. Grandmother told about the woman captain. The husband got a job under
the captain. This Rei had three daughters. One wanted to marry the
captain. He would not agree to it. Grandmother went to Rei's house
to ask-for a job for the husband. Rei said, "Ask the captain. " Grandmother asked him. The captain said to bring him over. He was poor
and ragged. He did not look like her husband. But she knew at once
it was her husband. He asked for a job. "All right, I will give you
one. First come into my office. I am going to eat dinner. We will




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eat together with Rei and Rei's wife. " He was ashamed, he had no
good clothes. "No, " he said. "You have to, " she said, "if not, you
have got to be hanged. " Supper was on the table. The captain wrote
what had passed on the road. She was writing about what had
happened. They gave her letter to Rei. Rei said, " All right. " He was
reading it. They had their dinner, all of them. Rei and his wife, the
captain and the man. Afterwards, they went into Rei's office. Rei
asked, "Do you know this man (i.e. his wife)?" He said no. Rei
said, " That is your wife. You have got to stay with us now. " He
told his wife to get some new clothes and bathe him. Next day they
were married again. They made a big fiesta. There they stayed for
some time. Then they told Rei they were going home. Rei told them
to choose a buggy and he appointed three, four soldiers to take them
to their house. Next day they started. In the evening they came to
their home. That is all.
ANIMAL TALES.
45. OLIVELLA FLOWER BOY JILTS THE GOOSE GIRLS. I
At Chunge2 lived Olivella Flower boy. Every day he killed 3 blue
birds. Sometime before Olivella Flower boy wanted to marry the
Goose girls (kagianyo). They said they would not marry Olivella Flower boy, but later they married him. Then the Blue birds took some
blue wafer-bread and came to where Olivella Flower boy was. Then
they said to Olivella Flower boy, " Olivella Flower boy, I want to
marry you. We bring some corn bread with us. " Then they ate all
together. Then, they went to where lived Olivella Flower boy's
father and mother. Then they went in. Then they [children inside]
said to their father and mother, " Some girls are standing there. Tell
them to come in. " Those Goose girls were grinding corn, and they
heard. They wanted to go home. They brought in those Blue bird
girls. Father said, " You have some [women], you bring more.
Those Goose girls did not like it. They went to Chama and to Chikomo (Mt. Tsikomo). Then Olivella Flower boy went after those
Goose girls. He went up Chikomo. He came where they lived, those
two Goose girls. So he came, and they told him to come in. And
they put white blankets down and told him to sit down on them. So
I. Informant 3 of Santa Clara.
2. Near Chamita.
3. By trap made of stalk of sunflower, horse hair, and a bent stick. There is
another kind of trap for snow birds (ko'i), grey birds, with black striped yellow neck,
flocking in winter. These two types are the only traps in use.




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141


he sat down. Then they turned him into a yellow' snake (paniose'yi). So they went. Then they went where the snakes lived, all
together, the Goose girls and Olivella Flower boy. All the snakes
came to see him. He did not know how to walk, but they showed
him how to move. He learned how in a little while. The Goose
girls made him into a snake because he ran away from them for those
two Blue birds. That is all.
(Variant.)
Kaegianyo (Goose girls) used to live down by the river and Olivella Flower boy found them and asked the Goose girls, " Don't you
want to stay with me? " - " All right. " So hestayed with them. Then
he went out hunting rabbits and turkeys, and they had a good living.
One day he stayed out all day. Then these Goose girls said, " He stays
out all day. He says he likes us; but maybe he does not like us.
Sister, let's grind meal and go home. " So they ground meal and
made ready to go away. And they got their goose skins and they said
to Olivella Flower boy when he came back, " We are going away. "
They said it once, twice, three, four times. And they flew out so
high (two feet up). He said, " Why do you go? " They said,
" Henaho! " and they flew away to the north. "Why do you go  "
he said too late. As they flew they called:
Awiwiku                  tuwak'u
name of hill (awipi)    talk stone
So Olivella Flower boy was lett there, just looking up at them.
46. YELLOW CORN GIRLS MARRY FISH-HAWK BOY AND LEAVE HIM. 3
They were living at Kiochute'e, Yellow corn girls, Fish-hawk boy
(Pokepeenu), and Olivella Flower boy. Olivella flower boy wanted
to marry them, but they would not marry him, and they married
Fish-hawk boy. He took them to his mother's house. He said,
" Mother, I am bringing two girls. Tell them to come in. " His
mother said, " I do not believe you are bringing two girls. They
would not have you. Nobody likes you. What will they think
of me? Nobody like you, brown as you are. " -" Shut up, Mother. "
- " Come down ", she said to them. When they put down their
foot she went hit! hit! She was startled because she had not believed
they were there. " Sit down, " she said to them. " Have you nothing
I. Yellow, the color of the west, is associated with Chikomo, the mountain of
the West.
2. Informant 2 of San Juan.
3. Informant 2 of San Juan.




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cooked? " said Fish-hawk boy. " Give it to them. " His mother said,
" I have nothing. " So she built a fire, and made a little bowl of aga
(Mex., atole). I She took a little stick and stirred it and sang:
Poranka poranka poraka
Kiru' kiru' wentu wen'tu
painted painted
" How can we fill our stomachs from that little bowl?" said the
girls. They began to eat. There was enough atole and meat for them.
They stayed four days. Fish-hawk boy went out hunting. He had been
out all day. The two girls said, " We do not like to stay here. He is
away all the time. We better go home. " So they went. Fish-hawk
boy came back and asked his mother, " Where are they gone? " -
"I do not know, " said his mother. Fish-hawk boy just cried and
cried. He went after them; he found the two girls, he said, " Let's go
home. " - " No. Why do you leave us all day?We do not want to
stay with your mother. Besides you are a brown boy. We are nice
white girls. We do not want to be with you. " So they left him and
came back home. Hu'!
47. JEALOUS OF FROG. 2
Oweweham'baiyo there lived two Koyi enu 3, one Koyi e'nu (koyi
youth) and one Koyi anyo (koyi girl). And one side of those there
lived one Pemp'owi (Frog). And once Koyi anyo went after water
and Koyi enu was in the house. Frog saw her going after water, and
she went to their house and said, " Sxengitsamu. " - " Sit down. "
And Koyi anyo was a long time down at the ditch and when she
came back, she saw Frog going out from her house. Then when she
came in she asked if Frog had been there. "Yes. She came for salt, "
said Koyi enu. " No, I do not believe she came for salt. She came to
stay here with you. " So Koyi anyo got mad. And she got a little
basket of corn and put it in the grinding room, and she went in there
and began to sing:
Koyi enu enu enu
tsoe wiri tsae wiri
oe hi e hi
"What's the matter with you singing that way? " asked Koyi enu.
I. Corn meal gruel. Robbins, Harrington, Freire-Marreco, 93.
2. Informant 2 of San Juan.
3. Little brown bird. Possibly here and p. 143, n. 7, the Mourning Dove is
referred to. Henderson and Harrington, 35.




Tewa Tales.


I43


" You stay with that Long-leg girl. I I do not want to stay with
you. I better go to my mother and you stay with that girl Long-leg. "
That's why you like her. " She went on grinding. When she got
through, she went out with her basket of meal and went home. And
she went to the west and she went crying with her basket. And when
she came near the big lake, she threw out in front of her the meal, 2
and she saw a ladder. She stepped on it and went down under the
water. And Koyi enu ran after her and saw her go under the water
and he just cried for her: " Koyi anyo, why are you going away?"
Then he came back to his house. That is all. Hu'!
48. RABBIT FLEES THE SONG. 3
At A'a'pena 4 lived Puh (Rabbit) and W   e (Rat). They lived
close together. So one day Rabbit went and invited Rat to grind
corn. She said yes. So Rat went to Rabbit's house to grind corn. Rat
sang. [The song was forgotten.] Next morning Rat went to Rabbit's
house to invite her to come to grind corn. She came and Rat sang,
W'e mami s w'4e mami
rat         rat
Shukwaiye      sinyo   sinyo
nose on top of wrinkles wrinkles
Rabbit got mad, because Rat sang that song. She got mad and ran
away. People say, " If you sing that song, I will run away" [referring to this story]. That is all.
49. BAT PRETENDS TO BE A BIRD. 6
There were some little birds, hoyd, 7 cleaning seeds from tsuta 8 and
singing:
atsiningki apu
together  it blows
kah pV    pP     pV    p9
leaf blows blows blows blows
I. Pempokwinanyo (from p'otafsoyo, sticking out legs, according to narrator).
2. This is a reference to the common Pueblo rite of making the road by sprinkling meal ahead.
3. Informant 3 of Santa Clara.
4. Name of a hill, near Tesuque.
5. No meaning.
6. Informant I of San Juan.
7. Brown birds, flocking together.
8. A red, seed-bearing grass.




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Bat (tsipi) heard that those birds were cleaning. So he went too
" What are you doing, hoye? " -  " We are cleaning seeds. " -
" Let's see. " They flew down and sang:
atsiningki apu
together  it blows
kah pV    P pi  pj    p9
leaf blows blows blows blows'
I know it just the same, too, " said Bat. The birds said, " When
he says some words, let's fly away from here, and leave him. " -
" I know the same song, " he said. He sang the same song, and the
birds flew away and left him there. He stayed there and he cried and
he went away and he sang:
tsirebaomuwe
I was a bird
nawaowxe tsibemu
my teeth are open
nawaoye ti'mu
my ears are round
hoye hoye tsiwiwi tsiwiwi
He went to the church and on one side a crack opened and he
went in there and stayed there. And that is what happened to that Bat.
50. COYOTE STEALS FIRE. 2
Long time ago (hzo) they always took care of the fire; they did
not let them blow it out, they always kept it up. At Yungeowinge,
some people were living, and their fire went out. Down at Tekeowinge they were having a big dance, pokwashare. 3 They said, "Where
can we get fire? Ours is all gone. Let's go and tell Coyote to go with
us. Maybe he can get fire. " They made up a bundle of chips and rags,
to burn well, to tie on his tail. They said, " Let's not let him know
it, so he will bring the fire." They went down to Tekeowinge and
the dance began, man and woman, man and woman, man and woman
all around. One of those people was watching his fire, sitting near the
fire place. 4 So Coyote old man began to dance with them. The man
keeping the fire was watching the dancing. Coyote was turning round,
turning round; he put his tail into the fire, it caught on fire. He began
i. The reference is to the winnowing breeze.
2. Informant i of San Juan.
3. Informant had never seen this dance. Knows of it only by name.
4. Babbuge, fire in. The word first given was stove (Sp., estufa; Tewa, pasuwabe,
fire warm round).




Tewa Tales.


I45


to run and they ran after him. He was coming to Kosowe. ' They
were pretty nearly catching him. There was Sawe. 2 Coyote said,
" Tiupare, help me! They are nearly catching me. " So Sawe put the
fire on the back of its neck, and flew up the tree. Just then they
overtook Coyote. Then they went back home, and when they went
back, Sawe brought down the fire to Coyote. So Coyote brought the
fire. He wanted to cross the river to Yungeowinge. He could not
cross. He said, "If I cross, the fire will yo out. " He did not know
what to do with the fire. He saw some poteyi. 3 He said, " Wont you
help me?" They said, "All right. " They took the fire. They began
to burn their hands and they said, " r —r rehro. " Just the same they
still say in just the same way, "r —r rehr. " Thus Coyote took the
fire to Yungeowinge. They said, "Thank you," and they paid him
well. And after that they did not let the fire go out. Thus it passed at
Chamita.
51. COYOTE IS TORMENTED. 4
Coyote old man was going along. He had nothing to eat and he
said, "I better go down to San Juan to every house to find bread,"
said Coyote old man. So he made a big sack and went to San Juan,
and he came into a house and began to dance. His tail was up. He
turned round and round, and the people just laughed, and gave him
bread. And he went out from there and into another house 5 until he
went through all the houses in Akongeinge. And at the end house
[southwest] there lived Yellow corn girls, and he went in there and
began to dance. Those two girls said, " Harahi I Coyote old man, maybe you are hungry. We will give you something to eat. " They began
to cook chili and gave him to eat. He burned his mouth with the dish
and began to cry. He drank water but could not get rid of the burn.
So the two girls said, " Let's go to the ditch, to get rid of the burn. "
So they went and gave him water, but he could not get rid of the
burn. He scolded them. So they said, "Let's push him into the
water. " So they pushed him in. The water turned him and turned him
and he called, "Yellow corn girls, take me out! " And then the crows
heard Coyote old man cry. They said, " Who is crying? Coyote old man.
Poor man! Let's take him out." So they took him out. He was all
wet. They put him in the sunshine. He got warm and went to sleep.
And the crows said, "Let's eat his eyes. " They began to bite him
I. Related to Kosoge, a wash. This one is south of Santa Cruz.
2. Brown bird with yellow on back.
3. Brown birds that run very fast, along the water edge. (Cf. Henderson and
Harrington, 46.)
4. Informant 2 of San Juan.
5. Such dancing from house to house, and largess of bread occur on Kings' Day
(January 6) at San Juan, and is a common dance pattern everywhere.
10




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and took out his eyes. When Coyote old man woke up, he had no
eyes and he could not move. He stayed there with nobody to give him
water or food and so he died, when they left him.
52. COYOTE MARRIES AND CANNOT BUILD A HOUSE.
Prayer-stick old man and Shrivelled corn old woman had two
girls, and the girls said they did not want to marry any of the boys in
town. The boys came to see them, bringing women's clothes and
belts and moccasins and a water jar. One time these girls went to the
river for water. They heard singing:
Kotti 2 lenaho! 3 lenaho!
Kotiti lenaho! lenaho!
Aya    lenaho! lenaho!
Coyote old man was coming in the water, with cedar berries around
his head. They did not know who was singing. Then he came up
close to the girls. He took the berries off and put them in the water,
and those girls picked up the berries and ate them. And they said,
"I wish somebody would bring berries like these to give to us. " So
he came close to them. He heard what they said. Then he sang again
for the two girls:
Kotiti lenaho! lenaho!
Kotiti lenaho! lenaho!
Aya    lenaho! lenaho!
The girls said, "Somebody is singing an awfully pretty song."
Now he had taken the berries off and the girls had eaten them.
They said, " They are sweet, these berries somebody put in the water.
I wish they would give some to us." And Coyote old man said,
"Somebody is talking about me. " He came up to look at the two
girls and ask what they were doing. They said, " We have come after
water. " Coyote old man knew that that night they were going to have
a dance. He came to the pueblo, he brought with him some women's
clothes and belts and moccasins and a water jar. He said to those
two girls, "Will you take me into your house tonight? I heard that
they are going to have a dance." The old man was mean to the
boys, he did not want them to come into the house. The girls had
some wafer bread, they brought in Coyote old man. He said, "Try
on the clothes. " The girls put on the clothes. They said, " They fit
I. Informant 4 of Santa Clara.
2. Medicine man's stones, two ot them, used "like a drum" [i.e. clashed together?].
3. A recurrent song word, meaning unknown.




Tewa Tales.


147


us well, only we do not want this water jar. But for this jar we would
marry you. " The elder said, "If you take back this jar, we will marry
you." 1 The old man said, "I do not want you to marry, because
Coyote old man has no house for you to go to; but if you want to
marry him, marry him! " So she married him. They had trouble and
they said, "Now you must go and build a house, we wont give you
room any more. " He did not know how to build a house. So he went
and dug a hole. The girl said, " What are we going to do here? We
are going to freeze to death. " Coyote old man said, " I don't know
how to built a house, and this is my home. " Then he took his clothes
off, to his hide. The girl said, "I do not want to live with you. You
bring me nothing. I thought you were an Indian. You have not
built me a house. 2 I can't stay here; I am not used to living in a
hole. "
53. YELLOW CORN GIRLS MARRY COYOTE.
Yellow corn girls long ago used to live at San Juan in Green corn
kiva 4 and Coyote old man went over to ask them if they wanted to
marry him. They went after water. Coyote was at the water. Then
Coyote said, " Hu! hu! hu! If you do not marry Coyote to-morrow,
they will kill you. " The older one said, "Younger sister, somebody in
the ditch said we must marry Coyote. " The younger one said, " No,
I am speaking from the nose." Then she said, " Oh yes, it is true
what you said, elder sister, I guess we must marry Coyote. " And they
went home with their water. So they came and they said, "Grandfather, we are going to tell you something we heard at the ditch.
From the ditch somebody said we must marry Coyote, and I guess
you better go and tell Coyote to marry us." Then their grandfather
went over and told Coyote, and Coyote said, " Thanks. That is what
I want." And Coyote came and married the two girls.
Variant (from Tesuque).
Coyote was living in the mountain. The White corn girls were
going along and met Coyote. He had plum tree twigs around his head
and he was singing,
KQtsaianyo (White corn girl).
K9tsaianyo (White corn girl).
I. This jar incident is obviously fragmentary or undeveloped. It appears with more
significance in the tales of First Mesa.
2. As Tewa men often do, after marriage, unless one is given to them, or their
wife happens to own one.
3. Informant 2 of San Juan. Heard from Informant i.
4. Ketseanyo owewe'hzmba data oke k'unochute'e.




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They went together to the White corn girls' house, Coyote between
the girls. Coyote would go hunting deer in the mountain, and the
White corn girls would grind blue corn and make wafer bread. Coyote
came back with the two deer he had killed and the girls went out to
take the deer. The other boys were angry with the girls because they
had not married them. So when Coyote went to the mountain the
boys followed him and killed him. He did not return, so the two girls
stayed by themselves.
54. COYOTE PLOTS TO BECOME SUMMER CHIEF.I
This Coyote old man wanted to be Summer chief. He was just
thinking about what he could do, how he could cheat all those people
in Santo Domingo. He said, "I wonder how I can become Summer
man and rule over everybody here. " Then he said, "I am going to
make a tunnel from here to the river. " Near the river there were lots
of grasses and lots of trees. He made a hole through the grass. The
people from Santo Domingo would go early in the morning to the
river to wash their faces. Now when Coyote old man woke up he went
to the river and waited for the people to come and wash their faces.
He had made a flute (tempe). He said, " I wonder who will come. " A
boy who was Outside chief came. He heard Coyote old man blowing.
He blew hu....... u! So Coyote old man said, "Hu! if you don't
make Coyote old man your Summer man, the water is going to kill
you. " Outside chief was scared. He thought that maybe it was
Avanyo, under the water. So he went to the house of the head Outside chief and he said, " Avanyo said under the water that if we don't
make Coyote old man Summer man, the water is going to kill us. Let
us go so you can hear what he says. " Coyote was lying down. He
heard the two coming. He began to blow again. " Hu..  u...u! " Then
he said, " Hu! if you don't make Coyote old man Summer man, the
water is going to kill you. " They heard him. " What is going to
happen? This evening we shall have to call every man and if they do
not believe us to-morrow morning, some other boys will have to come
and listen ". So they called all the men. Then they said, " This is what
we heard in the river when we went to wash our face. Avanyo said,
'If you don't make Coyote old man Summer man, the water is going
to kill you.' I guess we have to do it. If you don't believe us, go three
or four of you, and listen for yourselves. " Now Coyote old man was
thinking to himself, " Maybe they have called all the men to make
me Summer man." The people were saying, "How could he lie,
this Outside chief? Still, perhaps we had better listen for ourselves. "
So they went, five or six. Coyote old man went early in the morning


I. Informant I of San Juan.




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149


to wait for them. "Lots of them have come," he said. He blew,
"Hu...u...u!" -     "Just hear it," they said. He blew again,
"Hu...u...u!" Then he said, "If you do not make Coyote old
man your Summer man, the water is going to kill you." So they
believed. They said, "We have to do it because Avanyo sendo said
it; we have to do it in order that the water will not flood us. " Then
Coyote old man went to his house. There he was sitting and looking
about. "From which direction will they call me," he said. He saw
two of them. "They are coming after me, " he said. He sat down in
his house. They reached his house and they stood there tapping with
their feet. He acted as if he did not hear. "Guess he is not here,
they said. They tapped again. "I wonder who is tapping," he said.
"We are tapping, " they said, "let us come in; we want to say a
few words to you. "So he said, "Come in. " The two Outside chiefs
stood up in front of Coyote old man who was sitting there. I They
said, " Here we have come, our old man (nabi sendo). We have come
here to call you because in the river we heard that Avanyo say, 'If
you don't make Coyote old man your Summer man, the water is
going to kill you.' So we called all the men and all the boys and they
have sent us to call you. We are going to make you Summer man.
That is why we have come. " Then he said, " I am very poor, nobody
will mind me. Somebody will say, ' Let us not mind this old fox.'
They won't mind me. I do not want to be Summer man. Go and tell
this to the men. " So they went, these Outside chiefs, to tell the men.
When they left him Coyote old man said, "That is the way I want
it to be. " The Outside chiefs reached San Juan. 2 "What happened to you?" they asked them. "Coyote old man said that nobody
would mind him; he is a very poor man; he does not want to be
Summer man; that is what he told us." So these men said, "You
have to go and bring him, and we have to mind him because Avanyo
told us to make him Summer man. We will help him; he has to
come." Now Coyote old man went up and looked around. "They
will come back for me pretty soon, " he said. He went down and sat
down. They came again; they tapped very softly. "Come in, " he
said. " Ah, old man, we have come after you. They told us that it
anybody does not mind you, they will help you." So he said,
"All right, I may go with you, boys, just wait awhile. Let me paint
my face and put on red spots. " He put red paint on the parting ot
his hair 3 and under his eyes. So they took him. He went up. They
told him to come down. " Come down, our old man, Coyote old
man. " So he went in. Then they cleared a way for him to pass. He
I. Narrator dramatized both Coyote and the messengers.
2. From lapse of memory the scene shifts from San Domingo to San Juan.
3. I observed red paint on the parting of one of the Winter men of San Juan.




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did not want to pass. He sat down near the ladder. Then they let
him know why they had called him. They said, " From to-day you
are Summer man. You have to rule your children and we have to
do whatever you order. From now on you are to rule this place where
we live. Here are lots of men to help you if anybody does not mind
you. "He said, "I am very poor, nobody will mind me; it is too
hard. " They said, " Do not speak that way. You have to be our
Father; you are our Father and our Mother. " So he said, " All
right. " So they made him Summer man. From now on they had
Coyote old man as Summer man. That is the way it happened.
5 5. HOW COYOTE BECAME GOVERNOR.'
At Wange (Jemez, in Tewa, Hemi) lived Coyote old man. He
wanted to be governor (tujo). He went to the capitan (akonotujo,
Outside chief). He said, "Outside chief, I have come. If all want me,
make me the governor. "So Outside chief called all the men to ask
if they wanted Coyote old man as governor. So they all came to
Outside chief's house. He told them all what Coyote old man said.
They said. " We don't want him for governor. We have a governor.
We don't want Coyote old man. " The next morning Outside chief
went to tell him, "No, they don't want you. " So Coyote old man
was thinking what he would do. The people from there went to a
lake every morning to wash their faces. So Coyote old man made a
hole from where he was to that lake. Then he got a stick. He made
a flute, but it was not right. So he went after another one. Then he
made that. He said, "That is better than the other. " He went after
another stick. He made that. He said, "That is still better. " At
daylight he came down into the lake where he had a hole. In the hole
he was playing on that flute. He heard one of the men. He said,
"In four days if they do not make Coyote old man governor, lots of
water will come and kill all the people. " That same morning the man
who heard this went to the Outside chief and told what he had heard.
Outside chief called a meeting, and told what Coyote old man had
said. They heard what was said from inside the lake. Outside chief
sent the boy who had heard first and another man to the lake. They
went the next morning and heard what was said. They went and told
Outside chief. " That is true! The water is coming in four days unless
Coyote old man is made governor." In four days, at daylight, they
heard lots of water coming down from the mountain. So Outside
chief called another meeting of all the men. Then they went after
Coyote old man and made him governor. So where Coyote old man


I. Informant 3 of Santa Clara. Cp. San Juan, De Huff, 65-69.




Tewa Tales.


ISI


lived they cleaned up everything outside. ' So Coyote old man was
the governor. That is all.
56. COYOTE GOES FOR SALT.2
At Puambu they used to live, Coyote old woman and Coyote old
man. Coyote old woman said to Coyote old man, "I have no salt.
You go after salt. " So he went and came where the salt was. He was
very tired; he lay down on one side. He said, " I will sleep and when
I wake up I will put salt in my bag and go home. " As he slept the
Butterflies came and played around him and picked him up and carried
him to his house. When he woke up he thought, " Why am I here?
What did I do? I was by the side of the lake where the salt was; now
where am I? I guess I am home. But who brought me?" Then he
went in. Coyote old woman said to him, " Hewemboharqhi! You don't
take long to get salt. You came quickly. " He said, "I lay down on
one side of the salt lake. I was very tired; I slept. When I woke up,
I was beside my house. I do not know who brought me. " - "I do
not believe you, " said Coyote old woman. "You are very lazy. You
did not go at all for salt. Now you must eat this hot soup without
salt. " - " Surely, I went, " he said. She did not believe him. " Lazy
man! lazy man! " she said. "To-morrow morning I am going very
early." He said, "If I get tired I will lie down to one side and when
I get up I will fill up my sack:" So he went early in the morning.
He got there. He had some little sticks. He said, " Guess I had better
sleep a little bit to get strong. When I get up I will get salt. " He was
very tired and he slept soundly. Again the Butterflies came and picked
him up and laid him in the upper room of his house. Then he woke
up to pick up his sticks and begin to dig for salt. He was in a hurry
to get it. He made a lot of noise. Coyote old woman heard him
and went up. "My old Coyote man, are you crazy? What are you
doing? " - "I thought I was lying on the top of the salt and began
to dig for salt. Who brought me here? "- "You lazy old man. I
do not believe you." -  "Sure, I went for salt, but I do not know
who brought me here." Coyote old woman was very angry. She
made her bread without salt. He said to her, "Don't scold me! See
how tired I am! " She said, "You can't get tired lying down up
here. " -  " But surely I went for salt; I wonder who brought me
here? When I was sound asleep, maybe somebody carried me. My
wife, don't scold me, " he said. "I am going again. Even if I get
i. Before that they had thrown ashes and dirt around the house of Coyote old
man.
2. Informant I of San Juan.
3. Narrator acted out Coyote digging in his own house noor in a very lively way
and there was much laughter.




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very tired I won't sleep; I won't lie down. Don't scold me, " he said.
"I am going to-morrow and I won't lie down." She got angry.
"Well, go to-morrow, but don't come back to my house with your
story. If you don't have salt, don't come back. "So he went. He arrived and dug up salt and put it in his sack. He was sleepy, but he did
not lie down. He was going along over the salt, very sleepy. The Butterflies were just laughing at him. He got so sleepy he could not walk.
He put the sack of salt down for his pillow and lay down. "Whoever
has carried me ought to come now and carry me with my salt to my
door. " But the Butterflies said," Poor Coyote old man. His wife scolds
him. We had better pick him up with his salt and lay him near his
house. " So they picked him up and carried him near his house. When
he woke up he said, " Whoever took me home is mean. Maybe they
took my salt and put it into my sack. I had better look at it." He
looked and he found the salt. "Thank you," he said. "Whoever
carried me, thank you for carrying me. The salt was too heavy. " He
went in his house. "Here I come with the salt, " he said to Coyote
old woman. She smiled at him. "Now I believe you," she said.
" The other two times I did not believe you, but now that you come
with the salt I believe you. " She was glad. "I was not lying, " said
Coyote old man. " I went for the salt, but I do not know who carried
me back without it. " Thus it happened to Coyote old man.
57. THE WAGON SINGS FOR COYOTE.'
There was a black beetle (pegapusade'e). 2 He went for wood. He
was coming with the wood, and the wagon was crying, full of wood.
Wagon cried, "Ai! ai! tsehanono. " He came to a little hill, the
wagon could not carry up the wood, it tried and tried, but it could
not pull it put. He went to the house of Coyote old man. He said
to Coyote old man, "I can't pull my wagon up, wont you come and
help me pull it up?" - "If you bring me wood, I will go," said
Coyote old man. So he said, "Of course I will. I'm not lazy about
bringing wood. I will bring you all you need." So Coyote old man
said to Black beetle, "Pull it! " and the wagon began to cry. " Hubaharahia! this wagon sings nicely," said Coyote old man. "Pull it
again so I can hear the song and learn it. " He pulled, it sang,
ai ai ai tsine tsine
tsin tsehanono te
So they did not pull up the wagon, they just learned the song. Coyote
old man said, "I guess we will just take the wagon to my house.
I. Informant 2 of San Juan.
2. Henderson and Harrington, 60.




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53


So Black beetle did not take it to his wife's house. They pulled it and
pulled it and Coyote old man's mother said, "What a nice song! "
So Black beetle said, "I will go and cut some more wood." So he
went after wood. Then he brought it again. And he came to the same
hill and he could not climb it. So he went over to Coyote old man's
house. "Come and help me, " he said. So they went. "Pull it, " said
Coyote old man. And the wagon began to cry,
ai ai ai tsine tsine
tsin tsehanono te
Four times he went for wood. " What a nice song! " So they took
the wagon to the house of Coyote old, man. Four times he did this
and Black beetle old woman did not cook, did not eat, she had no
wood. When Black beetle went home she said, " Hubaharahia! You
are so slow in bringing wood. " He said, "You will see how nicely
the wagon cries." So he pulled it and pulled it, and it sung:
ai ai ai tsine tsine
tsin tsehanono te
"It's nice to learn that song, " said the woman. So he said, "We
must not make fire, nor cook anything. Just let us learn the song."
- " All right, I wont go for wood. " - "I wonder why our wagon
knows how to sing so nicely. " They were asking the wagon if it
knew another song. So Black beetle said to the woman, " Don't you
wish you had a little baby to sing the song and make her sleep? " -
"Yes, I would like to have one. Let's make a doll of rags so we can
sing to it and make it sleep. " Then they began to laugh. So they
made the doll and sang for it. And then they all went to sleep. And
they did not know who came and killed them and stole the doll
(hu'u). They did not wake up again.
58. SLIDING ON THE ICE (TESUQUE).
They were living at Tabaungi. Pehbeh seno (Mexican, cajon) would
go to the river when it was frozen over to play and slide on the ice.
Two birds came, they were sliding, too. They had red on their shoulders. Pehbeh seno said to them, "You look so nice with red on your
shoulders, and I have no red on mine. " He wanted to be red, too.
So they took a stone to cut him on the shoulders. As they cut him,
he cried i i! ii! As they cut him, they told him he was nice and
red. They stood to one side to slide, and Pehbeh seno on the other.
The birds sang,
We have red shoulders.
We are going to slide.




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They said to Pehbeh seno, " Now you sing! " Pehbeh seno sang
in a deep voice,
I have nice red shoulders.
I am going to slide.
The birds said, " Pehbeh seno will eat us up. When we slide again,
let us fly away. " The birds slid and flew away to the east. Pehbeh
seno went away, cutting his nails.
59. THE BEST MEAT: HOW SKUNK FIGHTS.
Coyote old man was married to Humatoge (another kind of fox). This
tox lived at Tsingwake 2 (tsin, sheer cliff; gwake, hill). This Coyote
was a good boy, not lazy. This Fox was a nice girl. " Nobody can beat
my wife, " said Coyote oldman. So Coyote went out hunting rabbits.
Fox said, "How good they are, these little rabbits! But my grandfather
and grandmother used to say that the meat of big rabbits is better."
So he went to hunt rabbits and brought a big one. So she ate the big
rabbit meat. Then she said, "This is very good meat, this big rabbit.
But grandfather used to say that antelope meat (t'opiwi) is still better. "
So Coyote went and got a mountain lion. " Harahi'! this is good meat.
But my grandfather used to say that white-tailed deer meat (ohu piwi
is still better. " So Coyote brought some white tailed deer meat. She
ate it and said, " Harihic! this is good meat. But my grandfather used
to say that pink'uwa (mountain sheep) meat is still better. " So he
went to hunt mountain sheep. He was trying to be a good boy. He
said, " I am trying to get what she wants, but she is not satisfied yet. "
- " Harahic! mountain sheep is so good and tender; but my grandfather used to say that elk meat is still better. " So he went after elk
and brought it. So she ate the elk meat. " Harahic! this is good meat.
But my grandfather used to say that buffalo meat is better." So he
went after buffalo. He was hunting buffalo and the buffalo broke his lower
arm. So he came. So he said, "Those fighting people fought with me,
and here in my arm they shot me. " He said, "Those fighting people
are coming. I have to call all my friends (nabi kemai). " So he called.
And they came. " Wonder what has happened to Coyote old man,"
they said. So they came, bear (ke), lion (ka), mountain eagle (tse), hawk
(chuga), porcupine (sp), skunk (tsa), and Coyoteold man was talkingto
them. " I was after buffalo and those fighting people were fighting me,
and they broke my arm. And they are coming here and I called you.
We have to get ready now. So when those fighting peoples come we
can go out. I will let you know what we need so those fighting peoples


i. Informant, of San Juan.
2. To the west, across the river and the railroad.




Tewa Tales.


I55


cannot do what they want with us. " So he asked that bear, " How
are you going to fight? You have to let me know, " said Coyote old
man. He got a big piece of wood, and beat on it. " I am going to beat
with my paws. "-" That's good, I like that, " he said. " Now you,
Lion, how are you going to fight? " He wrapped his tail around the
log ofwood. " This way I am going to catch them and pull them out. "
-" That's good, I like that. And you, Porcupine, how are you going.
to fight? " - " I am going to make holes everywhere. When they come
on horseback, the horses will step into the holes and fall down. " -
" That's good, I like that. And you, Hawk, how are you going to
fight?" -" I am going to fly way up high and swoop down, and
beat with my wings. " -" That's good, I like that. And you, Skunk,
how are you going to fight? "  " I am going to help you from the
back. " Coyote old man did not like that. (It meant he was going to
run away.) "You will run away?"-" No, I am not going to run away
That is the way I am used to fight. " -" Now we shall see howyou
are to fight, if you are a man and awoman, we shall see, we will look
at you. " - " All right, " said Skunk. So he went to the door as it
he was going out, and he turned and threw it (his stink). They coughed and choked. " That's enough! that's more than enough! " they
said. He threw it, and he killed them all. That is why even the dogs
do not fight with Skunk.
60. HOW THE DEER GOT THEIR SPOTS. 2
Posew'a kwiyo 3 (Coyote old woman) had four little coyotes and
Deer old woman, Poe kwiyo, had two little deer. They were living close.
So Wolf woman said to Deer woman, " Harahic! Deer woman,
your little deer have nice spots. How do you give them those nice
spots? " So Deer said, " I make a great big fire inside and big smoke
and I leave no place open and Ileave them inside, and they come out
spotted. " So Wolf said, " I want to do that the same way, so my
children will have nice spots, too. "So she said, " My children, wouldn't
you like to be like those little deer? I will make a big fire inside
and when it gets full of smoke I will shut you in there and when you
come out, you will come out spotted. " So they said, " All right,
Mother, we would like it. " Inside she made a fire in the middle and
put in every kind of grass and wetwood, so flames would not come up,
and left all closed up tight. She went outside and sat down. The house
was full of smoke. They said, " Mother, open for us. We are full of
i. This would be an appropriate performance for badger, and so had been translated
badger, but see Henderson and Harrington, I8.
2. Informant, of San Juan.
3. Informant said, " I made a mistake, not Coyote old woman but Kiyo kwiyo,
Wolf old woman."




156         Memoirs of the American Folk-Lore Society.
spots. " - " Don't be in a hurry. Don't you want to be spotted all
over nicely? Wait a while. " Then after a while she opened, the smoke
came out. " Now I will find my children, " she said. She picked one
up; it was dead. She picked up another, it was dead. All were dead.
" Heweharqhic! My little children! I killed them all myself, " she said.
" But Deer woman, she told me that. I know what I will do. I am going
to tell Deer woman to come and sit in the sunshine and I will look
her head over. " She went to Deer woman's house. Those little deer
were out walking. She said, " I have come to see you to look your
head over for bugs. " She said, "I have no bugs in my head. Youdon't
need to look. " -" Of course you have bugs, " she said. " All right,
if you want to hunt, sit down. " So she sat behind her and bit into
her neck and killed her. So she took her away to her house. The little
deer came home and did not find their mother. Wolf cut a piece of
meat from Deer and took it out. The little deer were going along
asking for their mother and they met Wolf going with the meat. " Your
mother has gone walking, " she said. " She told me to take care ot
you boys. So here is a piece of meat. You must cook it." So they took
the meat and went in and got fire. They got a long pointed stick. They
put the meat on it and when they were going to put it on the fire,
the meat spoke to them; " My little children, don't put me in the fire.
Wolf killed me and she may plan to kill you; too. You must go way
from  here, go way over to   Poyegi   where Oyoseno, Beaver
old man, is living. " So they came to Poyegi. They asked Beaver
old man to carry them    across the river, to Tatsawapokwinge
(sun blue lake). There lives Poetoyo (deer chief), your father.
They went and left the meat. Wolf looked at her dead children and got mad again. " I am going to kill Deer children. I
am going in when they are eating their supper. " The little deer left
the meat and went out and came to where Beaver old man was working. They said, " Beaver old man, good evening, wont you pass us
across? We are going to visit our father. " So he said, " All right,
children, I will pass you across. That Wolf woman is mean. When
she comes here, I will detain her a while. " So he swam in the water
and carried them and set them on the other side of the river. Then
they ran. And Wolf woman, when she went after them, did not find
them. She followed them and came to where Beaver old man was
living. She said," Good evening, Beaver old man. " Beaver pretended
he did not hear her. He was singing, " I am going to clean on this
side, "he said while Wolf was talking to him. " I am asking you if
Deer children came this way. " - " It needs cleaning on this side,
too. "- " Heweharqhic! Don't you hear what I am saying? "
" Maybe tomorrow I shall get through. "  " Beaver old man, don't


i. Between San Juan and Santa Clara, on the east side of the Rio Grande.




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I57


you hear me? " - " Maybe this is going to come out all right now."
So she caught him  and shook him. " Don't you hear me?    -
" Heweharahic! I did not hear you." -"  Pass me across." -
" Yes. What are you saying? "-  "Pass me across this river. " He
just went on talking about something else and kept her waiting a long
time. Finally he said," All right, I will pass you across. Lie on top
of me and hold me tight. If you don't hold me tight, I will throw you
into the water. " He jumped into the water. They were going over
the river. Beaver old man said, " Ta ha! ' tanbutne " and turned her
over into the water. In the middle she went down. So Wolf said to
Beaver, " Why don't you want to cross me over to the other side? "
- " I tried to, but I could not, " said Beaver. Then Beaver took her
way down, very far down. She got across, way up opposite where
Beaver lived. She said, " I better follow them from here. Heweharthic!
that Beaver old man was mean to me. The little deer he took right
across, me he carried way down. " The little deer were running along.
The younger got a sore foot. The older one was carrying him. They
went along crying and singing.2 Wolf woman was pretty nearly catching
them. They came to Sand Lake and went in, and there was their
father. They were trembling, they were scared. He said, " Don't be
scared, my little children. Wolf wont do anything to you. You have
come toyourfather. " Wolfcame then, shecame up and wascallingand
asking if the deer had come there. " Yes, they came, " they said. The
little deer were just shaking. Their father said, " Don't be afraid, my
children. " Wolf woman said to send them out. Their father said to
Wolf, "When people need something, they come in themselves and
get it." He told two deer youths (pa enu) to stand, one on one side of
the ladder, one on the other side. When she came down she stepped
down, she drew back, she stepped down, she drew back. She went in.
The two deer youths caught her in the middle on their horns. She fell
down and was killed. They opened her and cooked her. When they
cooked her, they told all the deer to come and eat, and Deer chief said, " I
have called you all to eat Wolf. Be careful not to let any drop of Wolf
fall to the ground. " They all began to eat of the soup. Somebody made
a slip and dropped a bit and from that all the bones stood up. 3 And
that's why Wolf always kills Deer, and that is the way it passed. Huc!
6I. TELL-TALE GREASE: STORM COMING: HOLDING-UP THE MESA. 4
Coyote old man killed a gopher, he took it where it was warm. " I
i. No meaning.
2. This song was forgotten.
3. Cp. the conclusion given to Tar Baby at Taos. Parsons 2.
4. Informant, of San Juan. Cp. San Juan, De Wulf, 3-4, 5-6.




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am going to eat good," he said. He made a big fire and put the gopher on
the fire. He made a little hole and put the gopher in the hole and
covered it over with ashes. He lay down and went to sleep. Came
along Grey Fox and found Coyote old man sound asleep. He saw the
little gopher and took it out from the fire. It was well cooked, he ate
it. It was fat; he took the grease and smeared it around the mouth of
Coyote old man. He took the little nails of the gopher and stuck them
up in the ashes. Then he ran away. When Coyote old man woke up,
he said, " I am going to eat good. " He laid hold of the nails, pulled
them up, only the nails came up. " Perhaps it was very well cooked,"
he said, " that is why the nails came out. " He stirred up the ashes, he
found nothing. He felt his mouth. I have grease on my mouth, " he
said, " but my belly is hungry. I don't know when I ate it, but just
look at my mouth! " said he. He began to jump up and down. " I can
jump, " he said. " I did not eat it. If I ate it, I could not jump, I would
be too heavy." He looked about, he saw the tracks of Grey Fox.
" When I was sleeping Grey Fox came and ate it all up and smeared
me, " he said.
He started after Grey Fox. He followed the tracks to the carcass of
a cow, there he found Grey Fox." Hewemboharahi! Grey Fox, you stole
my gopher, I am going to kill you and eat you. "-" Hewemboharahi,
Coyote old man,don't killme. This evening snow and hail are coming.
I am going to take off this cowhide and make a sack and cover us over
so we wont be killed.... I will put you in the sack and take it up in a
tree and hide you, " said Grey Fox. The sky was dark, as if snow were
coming. So Grey Fox made the sack and put Coyote old man into it.
" Right here is a good place, " he said, " here I will hang you up. "
So he hung up the sack. Then he gathered up some stones, little ones
and big ones. He picked up a stick and threw it at the sack. Then he
threw  the little stones. " Little hail stones are coming! " he
said. Then he threw bigger ones, and bigger ones. Coyote old man
said, " I am in the sack, but I am hurt!"   " You are hurt! "
- " Yes, it hurts! " Grey Fox kept on throwing stones. Coyote
old  man was almost dead. " Maybe he will die, " said Grey
Fox. " I will run away. " So off he ran. Then Coyote old man bit a
hole in the sack and came out and fell down. He saw all the stones.
He was very angry. " He said to me big hail stones were coming and
look at these stones he was throwing! When I find him I am going to
kill him." So he followed him to the east.
Grey Fox saw him coming. Grey Fox was under a mesa. He began
to lean against the wall as if holding it up. Mist was blowing across
the sky. It made the mesa look as if it were moving. Up came Coyote
old man. Grey Fox said to him, " If this wall falls down, it will kill
us. Look up at the sky, the mesa is moving. Come and help me. " So
Coyote old man leaned against the wall. Grey Fox said, " Hold that




Tewa Tales.


I59


wall so it wont tall down, while I look for others to help us. " Then
Grey Fox ran off. Coyote old man began to get tired." I am so tired
and Grey Fox is away so long! He brings nobody to help me. Iam very
tired holding up this wall. I am going to jump away. I guess I better
jump four times, so the mesa wont catch me. " So he jumped, he
jumped to the north, to the west, to the south, to the east. He looked
back, the wall was standing just as he left it. He said, " Hewemboharahi! that Grey Fox is forever cheating me." That is what happened
to Coyote old man and that is the way Grey Fox cheated him.
62. MOON CHEESE: STORM COMING (Variant Tesuque).
Once at Potsew'aie, Pohunge (blue fox) was sitting by the river
and Coyote old man was hunting rabbits. Coyote went and spoke to
Blue fox. " What are you doing here? I am going to eat you up. "
Blue fox said, " What do you mean? I am working here, fixing this
river. At dinner time the girls from Potsew'aie are coming to bring
me dinner." Coyote said, "All right, I will help you. " Blue fox
said, " If I see the girls coming, I will tell you. "He was fooling him.
He said, " Unless you work well, I will throw you into the water. "
He went up on the hill to see if the girls were coming. Then he ran
away. Coyote was working all day. Nobody brought him anything
to eat.
Blue fox ran up to Tsakona where there was a pond. As he sat
there, the moon showed big in the water. Blue fox thought it was a
cheese. Along came Coyote and saw Blue fox sitting there. Coyote
said, "Now I am going to eat you up. "-" No, don't eat me, help
me get this big cheese. " Coyote looked down into the water. Blue
fox said, " Let us take out that cheese and both of us eat it. You put
your hand first into the water. " Coyote put in his hand and Blue fox
held him by the foot. Blue fox threw him down into the water. He
was scratching away in the water and Blue fox ran away from him
again, fooling him again.
Coyote came out from the water. Blue fox was over at Potsew'aie.
Coyote went there and said, " I am going to eat you up. " Blue fox
was making a bow and arrows. He said, " The soldiers are coming to
kill me. Don't eat me up! "- " All right ", said Coyote, " I will
make a bow and arrows, too, and a big bag to cover us up when the
soldiers come. " They made a big bag. Blue fox said, "I will put you
in first. " Coyote went into the bag. Blue fox threw stones at him,
first little ones, then big ones. Then he killed that Coyote. He skinned him and cut off his hands and head, and cut out his stomach, and
threw them all away. He washed it all out and he took some meat to
Tsakona and sold it for corn and bread, to a man who had lots of
children.




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63. WATER CARRIER.I
At Nanghuu (Sand hill) Coyote old woman lived. She had threelittle
ones. She went after water down to the river. From the river she carried water to her children. Coyote old woman would always laugh at
everything. One day as she went that bird Oguya 2 said, "I am going
to make her stay and laugh. " She got lots of water in her mouth. As
she came near the bird began to sing:
poo            henge               henge
water         spit it out         spit it out
kina          oguya      tee      kewena
this is the way          tree          up
tu      aaaa
it says
Coyote laughed and dropped the water. She scolded the bird, " You
make me laugh and I drop the water. " She went after water again.
As she came near the birds, she said, " I am not going to laugh. " The
bird began to sing again,
poo           henge               henge
water        spit it out        spit it out
kina          oguya      tee     kewena
this is the way,         tree          up
tu       aaaa
it says.
She laughed, she dropped the water again. She said, " I guess I better
go after water again. I am going to paint my mouth with pinion
gum (tokwaxn). " So shecame again. As she came near the bird, the
bird began to sing,
poo           henge               henge
water        spit it out         spit it out
kina          oguya      tee      kewena
this is the way          tree          up
tu      aaaa
it says
She began to laugh, her mouth opened again, she dropped the water.
She scolded the bird, " Maybe my children are nearly dying, you
make me drop the water. " So she said she was going to sew her mouth
i. Informant, of San Juan.
2. Breast, yellow; back, brown; black across throat.




Tewa Tales.


with jucca. So she filled up her mouth with water. She sewed her
mouth. She came again, the bird sang,
poo            henge              henge
water        spit it out         spit it out
kina          oguya     tee      kewena
this is the way         tree          up
tu      aaaa
it says
She laughed, it hurt her badly. She dropped the water, and began to
cry. Then when she came to her house all her children were dead.
That is what happened to Coyote.
(Variant.)
At Kombuge (some place in an arroyo) lived Coyote old man. Coyote old woman hadfour babies. She went to Swemange 2 to getsome
water for her babies, She came with water to a place in the brush
where sat a bird. The bird was singing for Coyote old woman. She
laughed, and dropped the water. She turned back for more water, she
came near where the bird was. She was tickled again and laughed and
dropped the water. She turned back for more water, she came near
where the bird was. She was tickled again and laughed and dropped
the water. So she said, "I am not going to laugh any more. " She went
after some jucca. She said, " I am going to sew up my mouth and not
laugh any more. " She went after water and sewed up her mouth. She
came again to the bird. She got tickled again and she broke the stitches
and dropped the water. Then she got mad at the bird singing. When
she came home all her babies were dead because they were so thirsty.
That is all.
64. BORROWED FEATHERS.
The birds were picking up wheat and Coyote old man, Posewca
sendo, came and said, " What are you doing? " -" We are picking
up wheat to take it home. "- " Will you let me pick it up? "
" Yes, if you can." So he tried to pick it up with his mouth
and he could riot. And he said, " How do you pick it up? " He
talked hard (roughly) to them. They said, "How roughly he speaks
to us! Next time he speaks, we will fly away. " Coyote could
not pick up the wheat. He said, " Little birds, show me how you
I. Informant 3 of Santa Clara. Heard at Tesuque.
2. Sawe, cloud figure; mqnge, flat stone used in making wafer-bread.
3. Informant 2 of San Juan. Heard from Informant I, also from her husband's
brother.
IT




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pick that up. " The little birds got scared and flew away.
Coyote said, " Little birds, I will not talk so roughly to you.
Show me. " Then they came back again. Then Coyote said, " Little
birds, show me how to fly like you. I want to be a bird and
fly like you. " - " All right, we will show you. " And they took
each of them a feather and gave to him. He took them in his hand and
he tried to fly and he could not and just fell down. And the birds told
him to stand up and he could not. And the birds said, "Did you ever
see a coyote fly? " - " No, ve never saw a coyote fly. Wonder
what this coyote is going to do to us? Let us make him sleep, so we
can eat his eyes, " said those birds. So he tried to fly and fly and he got
very tired. He said, "Hewemboharahi'! Birds, I am so tired, let me sleep
a little. " So he went to sleep. Then they said, " Let us eat his eyes."
Then when he woke up he could not see, he had no eyes, and when
they came back they saw him dying. That's why when somebody wants
to fly and he can not do it, they say to him, " Maybe you want to
die."
65. FALSE MESSAGE.
At K'uwhanoge 2 was living Coyote old man with Coyoteold woman.
A little snow fell about this high [indicating half foot.] Coyote old
man said, "I better go hunting rabbits, those big ones and small ones."
He went up to the east. He went very far and he met Pindi sendo
(Turkey old man). He was going westward, and he met him. He said,
"I am fortunate. I am not yet tired and here I find a turkey. I am
going to kill it and eat it for supper. " Turkey said, " Yes. I will go
to your house that they may cook me. "- "All right. Where I come
from there is snow and you can follow my tracks, to Coyote old woman. Tell her to cook you. I will go on hunting for breakfast. " So
Turkey went. Coyote said, " I am going on to where there is nice
sunshine, and lie down. I don't need to hunt another. " So Turkey
was coming. He came to where Coyote old woman lived. So he said,
" Segitamu, Coyote old woman. " She said, " Yes. "Then Turkey
said," Coyote old man told me you had hanging up some sinew
(tsa); you must take it down and cook it, when he comes back for
supper. " So Coyote old woman said, " I wonder why he wants me
to cook it? What will he make moccasins with? But whoever came
here has maybe minded him. I better cook it so when he comes he
wont be mad. " So Turkey flew far away, to Shunpikwaiye. 3 Coyote
old man was sleeping soundly in the sunshine. In the evening he got
up. "I am very hungry, " he said, " I am going to have a good time,
I. Informant I of San Juan.
2. A little to the south of San Juan on the east side of the river.
3. In western range, north of Tsikom6.




Tewa Tales.


163


with lots to eat. " So he went straight to his house, following the
tracks. " Hardhic! that turkey was a good turkey. He told me the
truth that he would go to my house to be cooked. " He saw the tracks
up to the door, and he thought Turkey had gone in. He went in, he
said, " I am tired from running after a big rabbit. I could not catch
it. " So he got ready to eat. She put out the stew of sinew. He began
to eat it. It was very hard. " Hewemboharhi'! this turkey is as tough
as sinew!" He asked, " Did the old turkey come here to be cooked?"
Coyote old woman said, "Yes, he came, I did not see who it was. He
said you said to cook the sinew. " So he said, " Hewembohara hi'! He
cheated me a lot! " That is the way Turkey cheated him.
66. MOCK PLEA. '
There were two little rabbits. They went out hunting for something
to eat and they came to where Coyote old man was sleeping. " This is
my grandfather. Mother (yiya) used to tell us Coyote old man was
our grandfather. "They said to him, " Sqngitsamu, Grandfather. ""Where do you come from, Little Rabbits? Hewembohardhic! I am so
hungry. You have just come in good time for me to eat you. " -
"Don't kill us, Grandfather, Don't you know we are your grandchildren
(t'ete'e), and our mother said you were our grandfather, and you want
to eat us! " And they were talking and talking and they ran away,
and Coyote old man did not see where they went. Tfien when they
were coming in the evening Coyote saw them. " Hewembohardhic!
here they come. I am going to eat them now. I am going to build a
great big fire.  - " Sxngitsamu, grandchildren. You have come at
a good time. I am going to cook you. " - " Don't cook us, Grandfather. We will go out hunting and bring you big ones. On that side
there are some big ones." So Coyote caught them and threw them on
that side, into some woods. They said, " Thank you where you threw
us. This is where we live. Come now, you can't find us." Coyote cried
and cried. " What shall I have to eat? " he said. " Hewemboharahi!
I never make good. They are so little and yet they do whatever they
want with me. But next time I see you, I will eat you. I will eat you
whenever you come this side again. "That is all.
67. RELAY RACE.2
Oweweham'baiyo Little Rabbit came and said to Turtle (oku), " Let's
run a race and bet on it.I wonder who will beat." - "I can't run,"
said Turtle. " Of course you can, " said Little Rabbit. So they said,


i. Informant 2 of San Juan.
2. Informant 2 of San Juan.




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" In four days we must be ready. "On the day they were going to
run the race, they went up there. There were two turtles, one went
to run on one side, one on the other side. Now those turtles can't
run. They said, "One, two, three, four! "And they ran. And Little
Rabbit ran as fast as he could and Turtle went quietly along and Little
Rabbit said, " Surely I can beat, that Turtle can not run. " Little Rabbit
sat down and began to eat cactusfruit. And Turtle went along and he
got tired, and another turtle was waiting on the other side. So Rabbit,
when he got full of cactus, ran again. That turtle was waiting for
him. " I beat you! I beat you! " said Turtle. " When did you pass? I did
not see you pass. "  " When you were eating cactus fruit. " And
Little Rabbit believed him. Turtle killed him and ate him.
68. THE GIVE-AWAY. x
Oweweham'baiyo lived a little rabbit (pu'e) and he was always going
out to hunt for something to eat. So he went out and found some
cactus (tsape, red on top) and was eating. Then came Coyote old man
and said, " I am going to eat you. " - " All right, if you find me
to-morrow, you may eat me. " He went away. He said, " I guess I
better go after dinn r, then Coyote old man will come home. " Coyote
was lying down in the sun, asleep. Rabbit said, "Ifewemboharahi'! here
is Coyote old man, maybe he is waiting for me. Those Coyote when
they are dying they move and move, and when they are
alive, they don't move. " Then Coyote said, " I guess I better
move so he will think I am dying and I can catch him. " So he moved
and moved. " That's the thing I want, " said Little Rabbit. " I guess
I better go away. Did you ever hear of anybody dying and moving?
I never heard of it, " said Little Rabbit. " Whoever dies doesn't move,
doesn't laugh, doesn't smile or do anything. I never saw any dead one
do those things. " He ran away. Then Coyote old man got up and ran
after him. Then Coyote came into Snake's house and wanted Snake to
catch Rabbit for him, he was so tired. Little Rabbit was running and
running and wanted to hide here, too. He said, " Sengitsamu! Little
Hole. If Coyote old man is here, you will say he is not here. If he is
not here, you will say he is here. "And then the little hole said, "He
is not here, " and he was there. " Did you ever hear the little hole
say when Coyote is here that he is not here. I guess Coyote is here. I
guess I better run away. " And then Coyote old man went again to a
chicken's house, just to ask if the Rabbit had passed by. When Little
Rabbit came, he said, " Sqngitsamu! Little Chicken, did you see Coyote
old man pass? If he passes, say kakaa. If he does not pass, say nothing."
Coyote said to the chicken, " Say nothing. " And he said nothing.


i. Informant 2 of San Juan.




Tewa Tales.


I65


" Did you ever hear when Coyote passes that a chicken says nothing.
I guess I better go away. Hewemboharahic! Coyote runs after me! "
So he went in the Snake's house, and said again, " Sqngitsamu! Little
Hole. " And the hole said nothing. So he went in there and hid. And
Coyote came to the same place. " Has my little rabbit come, Little
Hole?" Little Hole said nothing. And then came the snake and tried
to go in; and Little Rabbit piled up stones in the door and the snake
could not go in. Then the snake got mad and bit Coyote, and then the
snake went to look for another house, and Coyote old man swelled up
and died. That is all. Hu'!
69. GUM IMAGE. x
Owewehedita, long ago lived a man. He planted a melon patch.
Somebody was stealing from it, he did not know who. After some
time he began to think how he could catch the one who came to steal.
He went up to the hills and got some pinion gum. He brought the
gum and melted it well and put it on a piece of wood, and put that
at the entrance to the melon patch. That night Rabbit came to where
that gum was. So Rabbitt asked him," What are you doing, my
friend?"It never said anything. He asked again. It never said anything. Rabbit said, " If you don't say anything, I am going to hit you. "
Heasked again, it never said anything. He hit him with hisright hand.
It stuck. He said, " Turn me loose. If you don't turn me loose, I
will hit you with my left hand. " He hit him with his left hand. It
stuck. "Turn me loose! If you don't turn me loose, I will hit you with
my foot. " He hit him with his right foot. It stuck. "Turn me loose.
If you don't, I will hit you with my left foot. " It stuck. So he was
stuck all over. So next morning came that man, the rabbitwas sticking
to that po. That man took the rabbit, he told him, " You are the one
come to steal the melons. I am going to eat you now. "From then
on we never steal melons. That is all.
70. STONE FIGURES NEAR TAOS. 2
The people were a little way from Taos, they said, " It does not
matter if God does not want it, we are going to Taos today. " They
were turned to stone, sitting in a circle they were turned to stone, with
their babies on their back. Those who believed were all right and
later went on. If stones were taken from those stone figures, the stones
i. Informant 3 of Santa Clara.
2. Informant 3 of Santa Clara. Heard from his adoptive mother, a Taos woman
married into Santa Clara.




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would leave the house, or would make rain fall on the house and flood
them and make them leak.
71. AN APACHE VISION.
This Apache was hunting up in the mountains. He heard somebody
singing. He thought it might be some kind of Ute or Kaiowa. He went
there. He found somebody lying down with his arms crossed above
his head. It was Ohu (white tailed deer) that Apache told my father.
He sang the song to my father and I heard it. I was a little boy then,
and I have forgotten the song. "White tailed deer are people, " said
that Apache. That is why Apache do not eat white tailed deer, they
are people.
72. NAVAHO HIDE HORSE TRACKS. 2
One year Navaho stole some horses in the mountains. The snow
was so high [indicating half foot]. They stole lots of horses, and the
Tewa started after them. They went into the big moutains where
there were lots of big trees. There they lost the tracks. They searched
for them, theysaid," Wonder where they took the horses, underground
or up into the sky flying? " The Navaho had driven the horses on
top of the fallen trees, jumping them from one fallen tree to another,
so on the ground there were no tracks... After they stole horses
Navaho would make wind and snow, through their pinang. They had
arrow-points, large ones, and they made wind by waving these arrowpoints around this way [sunwise circuit]. That is the way they did,
long ago, the old men said.
73. NAVAHO PARACHUTE. 3
The Navaho used to steal cattle and horses and boys 4 out herding.
The Navaho had lots of pinang. 5 One time after a raid San Juan men
I. Informant i of San Juan. This is a very interesting reference to the vision and
supernatural helper of Plains type.
2. Informant 7 of San Juan.
3. Informant I of San Juan. Cp. the Acoma story of the parachutic escape of the
Franciscan friars at the time of the Great Rebellion.
4. The Tewa also took captives. The father of the narrator had a Navaho boy
captive. " He was a good boy. We treated him like a brother. "
5. I had been telling of the Navaho method of finding lost articles known to certain men at Zufi. See Parsons 14. This was unfamiliar; but that the Navaho were
efficient in magic was familiar.
I happened to go from San Juan to Zufii the day after, and there I heard that a
string of beads had been lost and was being looked for by the Navaho method of
detection.




Tewa Tales.


I67


went in pursuit of the Navaho. They saw their tracks. The chief chose
three good strong boys to go up on the mesa to hunt the Navaho.
The boys went up in the single place they could go up. They saw fresh
tracks. Except the place they went up all the other sideswere sheer. The
Navaho were on top, the Tewa behind them at the only place of ascent
or descent. There were three Navaho and three Tewa. The Navaho
were running, and after them the Tewa. The Tewa said, " If they go
to the edge of the mesa, they will have to fall off. " The Navaho had
blankets, tied around their middle. At the edge of the mesa, each
man spread out his blanket, his arms stretched out like wings, and
they went down the side of the mesa very slowly and softly, and got
away. They had lots of pinang, but the wind buoyed them up, too.
74. EXPERIENCE WITH A SKUNK. '
When I was a big boy, I was taking care of cows with five other
boys. A skunk came out. We did not know it was one. We ran after
it. " I am going to catch it first, " said one boy. " I am going to
catch it, " said another boy. There was lots of jucca, and the skunk
went in there. They ran after it. Skunk turned. The boys passed, but
the last boy saw where Skunk had turned and caught Skunk by the
tail. Then Skunk threw it. The boy cried out he could not walk, he
could not open his eyes, he was covered with yellow. The boys were
holding him by the hand, leading him. They all smelled of skunk.
They picked up chips and rags and set them on fire and told us to
stand up and be smoked. That one boy was pretty nearly blinded. He
shut his eyes just in time not to be blinded altogether. When my
father came, he scolded all of us. When we came to the house our
mother would not let us come in. That's the way it passed.
75. SNAKE STORY.2
We went up north, herding cattle. A little Mexican boy was with
us. He saw a snake eating a kolohe'.3 He called, we ran up, we saw the
legs of the kolohe' going down the snake. We got stones to kill the
snake. One of the bigger boys said, " Don't kill him yet, until he eats
it all. Then we will kill it. " The snake got big in the middle. We
stood around looking at it. The snake was turning on one side, it
I. Informant i of San Juan.
2. Informant I of San Juan.
3. In Mexican, molendeira, grinder, from the way it moves its head back and forward as if grinding, when hit on the head. It is brown-yellow, the size of a match
box, with horns. It is the horned lizard. (Henderson and Harrington, 48.)




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burst open, the snake, and that korohe' came out still living, almost
living, and slapping its horns. Then the snake died.
76. ABOUT THE PENITENTES. '
The penitente major was Cata sendo, a pure Indian of San Juan. 2
He had a large house at San Juan... They made a penita (skeleton) of
an old woman, from sticks, and placed it in a little wagon. And they
had a skull. That skeleton has arrows in her hands. In Cata's lifetime
that skeleton was kept in his own big house where they met. After he
died the skeleton was taken up here to Alcalde to the morada. 3
When a penitente is in hard times, if he is out of wood, etc., he tells
them, and they help him. When Cata was going to cut his wheat
and get in his corn, lots of them (Mexicans) would go over and help
him. When somebody dies who belongs to them, they get money from
the major and buy meal and meat to eat that night. When Cata died, in
the night when they were going to bury him, they took him in the
church and then around San Juan four times, carrying him on a
ladder. Four men carried him, the others prayed. Then they took him
into his house again. Cata's children did nothing, those penitente cared
for him. Next day they carried him to the graveyard.
Easter day, San Juan people come to see the penitente procession.
Penita kwiyo is sitting outside the morada. They carry crosses, two
men, two crosses, just one man behind, whipping himself. They do
not hang anybody to their crosses. They say they lay a man down on
the cross on the ground; but they do not hang him nor raise the cross.
I. Informant I of San Juan.
2. He died before the informant, a man of sixty, was born.
3. The meeting house and sanctuary of the organization.




PART II. TEWA OF ARIZONA.


EMERGENCE AND MIGRATION TALES.
I. THE EMERGENCE.
When they were way underneath they were ants. Then they came
to another place and turned into other creatures. At another place they
became like people but with long tails. They knew they had tails and
were ashamed about it.
They had a flood there and they were crazy. The flood kept on
coming and they tried to reach the sky, and they built a tower, but it
fell down. Then the women said they would build a tower to reach
the sky. They were very crazy, the women would not mind their
husbands. They said, " We are not living because we are married.
(We are not dependent on marriage to live). " There was a river and
they divided, and the men went across the river, and the women stayed
where they had been before, at their village. In springtime the women
planted their corn and melons by themselves, and the men planted,
too. The men raised lots of crops, and the women, too. But next year
the women raised only half of what they raised before. That flood
was coming from every direction, they knew the flood would kill
them. Yet they carried on their work. In the third year, the women
got very little corn and melons, but the men got more than before.
In the fourth year the women had no crops, but the men had large
crops. They were calling from the women's side to the men's,
" Throw us some   corn, some watermelons, " the women said.
" We can't throw anything to you," the men said. About that
time the flood was coming closer and closer, and the women
began to build a tower. They built and built, but they never reached
the sky. The women thought they were braver than the men,
smarter than the men; but the men thought women could not do
much. The tower fell down again. Then the men began to think
about it, the flood kept on coming. They were thinking about
what would reach the sky. First they planted pine, it grew and
reached the sky, but could not go through. Next they planted reeds.
I. The narrator was aware of the Hopi origin of this tale. He was ignorant of any
corresponding Tewa tale.




I70        Memoirs of the American Folk-Lore Society.
They planted reeds, and sang a song to make the reeds grow. Then
they began to grow. They sang and sang, and they grew and grew
and the reeds reached the sky and went through. It was Badger they
sent first, r and he stepped on the reeds and went up and up and up.
Pretty soon Badger went through and was looking around. But there
was not enough light to see. Then Badger went back. " What did you
see? " said the men. "Did you find the earth? " said the men. " I could
not see much up there. It was dark. " Under there where they were
living, there was only a little light, and so they did not know yet that
they had long tails. " From today in four days we go up, " said the
head man. Then just when the flood was close to their village, they
went up, they all went up. Then when they came up, it was dark.
While they were coming out, Mocking bird was sitting right close to
the hole where the people were coming out. He gave them a language. That is how they got their language. The women went to the
place where the men went up, and they followed the men, so the
women came out last, but not all of them, only about half went up
on the reeds before the flood came and drowned the other half.
When they came out, that time they came out with no tails. There
was no light. So they thought about it by the hole where they
came out. Now they could talk. They said, " How can we get a
light? " One said, " We will make stars. " So they made stars.
Coyote was sitting with them (different kinds of animals came out
with them), he could understand them, but he could not talk. They
sent two boys and said to them "When you go to a certain place,
put these stars in a good shape. " Coyote said, " I will go with the
two boys. " When they came to the stars, they put the seven together (tsubaula'kama), the Pleiades, in good shape, and those six (hutukama) 2, they put them together, and the biggest one they put towards
the east, and one they put on the south side, and one on the west
side, and one on the north side. Then they put up sopochkoho (Dipper).
Just when they had put all these up, Coyote said to himself, "It
is a great big work." He said to the boys, " We never will finish
this work, we will all die, why can't we do this? " Then he took
the stars and threw them in every direction, in a bad shape. So
they came back, the boys and Coyote. Next night they were watching
and they saw the Big Star come out, before daylight. That will be
talesoyo' (Dawn Star: in Tewa, agoyosoyu). Soon another star came out
from the south. Then they said, " We will call that star ponu'chona
(in Tewa also agoyosoyu). " Then there were two came up, but did
not give much light. When they were going down in the west,
another big star was going ahead of them. " We will give him a


I. Cp. the Northern Tewa account of first sending Wildcat.
2. Orion.




Tewa Tales.


17I


name," they said. " We will call him tasupi," I they said. About that
time a north star came out. " We give him a name in Tewa u'oku'soyu."
About that time the Pleiades came out from the east, then the six came
out, it began to get cold. They did not give much light. Then they
saw stars scattered all over the sky. Then the people said, " Bad
Coyote, you did that? " - " Yes, "he said. " If you had not gone
with them, all the stars would be in good shape. But you are bad
Coyote, you scattered them all over the sky." They were very
angry. But Coyote said, " That's all right. It's lots of work to put
them all in good shape, better to scatter them around. " Well, those
stars did not give much light, so they thought about what they could do
for more light. So one of them said, " We will make Moon. " They
asked him what they could make it of. Then he said, " We will make
it of the wedding blanket. " So they sent those same boys who put
up the stars. They took that wedding blanket, and put it up in
some way, and went back home. They were watching it. Then they
saw a light coming out and it was Moon and they gave it a name,
mriyawd. It gave them some light, but not enough, they said. Then they
thought about it again. One man found a way. " We will make
something else for a better light, " he said. He took a blanket and a
buckskin and a white foxskin and a parrot tail, and he sent the same
two boys (they did not know who those boys were - they were
brave boys), and they took the things to the east and they put them
up in some way, somehow. Well, when the moon came out and
went down, about the time daylight would first come, out came the
foxskin for daylight, next out came the parrot tail, making it yellow.
Then the sun came out, but it could not move. Then the people were
talking, " Something is wrong. Why can it not move?" Then
they asked each other, " What can make it go? " At last Coyote said,
" Nothing wrong with it. All is fixed as it should be. Nothing
wrong, but if somebody should die right now, then it would
move. " Then just there a girl died and the sun began to move.
When it got to the middle of the sky, it stopped again. " Well, what
is the matter? " they asked again. Coyote said, " Nothing is the matter, nothing is wrong. If somebody die right now, it will move. "
Then the son of one of the head men died, and that made the sun go
again. " It is only by somebody dying every day, - morning, noon
and evening, - that will make the sun move every day, " said
Coyote. -  Coyote thinks more than anybody. Smart fellow! -
Then everything was fixed.
First a girl died, then a boy, then a woman died. After four days
she came back again. Well, if somebody dies, in four days they will
come back again. Then Coyote said, " I don't think that will be right


I. Equated with the Tewa star called Gray haired old woman. Cp. pp. 23, I i6.




172        Memoirs of the American Folk-Lore Society.
for us. If we die and come back in four days, we won't be afraid to
die, " said Coyote. " That wont do any good. We will be living all
the time. That wont do any good, " said Coyote. " I will die and
never come back."Then he over-ate and died, and after four days he did
not come back. He never came back. About that time another woman
died and they counted four days, but she did not come back again,
just because Coyote died and did not come back. This made the
people feel very bad. The husband of the woman was very unhappy
and he went back to the place where they came out; they had put a
round cactus over the hole they had come out. He pulled away
the cactus and looked down into the hole. His wife was way down
underneath, she was combing her hair. I And there was Coyote there
too, he heard something and he raised up his head and said, " You
know I am dead and your wife was dead too, but we came back here.
And after this when anybody dies hew ill come back here and live forever. So do not feel so bad about your wife, "said Coyote to that man.
Then the man closed the hole and told them how his wife was down
there and he went bIck to the people and also Coyote.
Well, those two boys, they did not know who they were. Underneath, while they were living separate, the men and the women, a
man killed a deer and cut the neck, and the blood came out, and
they poured it into a gourd. Two men were brothers. Younger brother told older brother, " Well, you do the business while the blood
is still warm. " They made a baby inside of the gourd cup and then
they put the cup by the fire and kept it warm. And after a time two
babies came out, two boys. And so those are the ones who were
making the stars and moon and sun. So the people found out who they
were. " Who is your father and who is your mother? " the people
asked. The first one said, " I am Pdokong. " The other said, " I am
Paliingawiya, " he said. And Pdokong said, "I am the son of the Sun. I
am Sunbeam's son, " he said. The second one said, " I am Water
dripping's son, " he said? " That is my father," he said, " and so my
name is Paliingawiya. "
( 5. Variant.)2
The people had been living way down underneath. There were
black ants living down there. Those were the people then. Afterwards
they came up on the earth. Then they turned into another kind of
creatures. They had tails. From there they went up to a third world.
Here they began to turn into people.
They were living there, but they had no light. That is the way
I. Cp. p. 22.
2. Recorded by Ruth Bunzel a few months before the preceding tale was recorded
from the same informant.




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they were living. They were all crazy. They had only a little light like
moonlight. The first world was all dark and the second world a little
bit light. The third world was like moonlight. When they were in
the third world they were all crazy. They took their wives away from
one another. A man married one woman one day and after a few
days left the woman and married another. They were all like that.
Finally the women said, " We can get along without men. We are
not living just because the men are living. We can do our work and
get along without any man, " said the women. They were fighting
there and they separated, the men and the women. There was a river
and the men crossed the river and the women stayed where they were.
The men lived on one side and the women on the other side. They
were close together but on opposite sides of the river. The first year
the women raised good crops. The second year they only raised about
half of this crop. The third year they raised about a third and the
fourth year they did not raise anything. Then the women got tired.
The men raised good crops, corn and peaches and everything. They
got along without the women. They were used to it and did not care
about the women. They cooked for themselves and did all things for
themselves. About that-time the women said, " Let us erect a tower.
We have sense enough to build a tower and go up to the other
earth." They began to build it, but they never reached the sky. The
tower fell down. Then they got tired and needed the men. They
needed children. They had to have children. They could not get
along without men. " How can we get children, " said the women,
" if we go on living alone without men? We need children. The
men are living by themselves. They have no women or girls, but they
are getting along all right. " After that a flood came. The flood came
to destroy the whole village. The whole earth was flooded. Then the
people began to think how they could save themselves. Then they
planted a reed. Then they sang a song. They kept on singing and soon
it began to grow. It grew up and up and up and up until it reached
the sky. Then Badger said, " Let us go. " He climbed first. When the
reed reached the sky it kept on growing up until it came through the
earth to this world. The people kept on coming up inside of the reed.
They came up to this earth. They came out. They all came out. Soon
they were all out. But there were no women. Then they shut up the
reed to stop the people from coming up. Then the Bear came and
separated the people and gave them languages. The Bear separated one
people from another and gave each one their language. That is the
way they got their different languages.
They were up on this earth. It was not very light. They began to
make stars to make it lighter. Then the head man put them on something and put the stars in a row. They arranged the stars in the constellations and fixed them in good shape. While they were doing this,




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Coyote came along. " What are you doing this for? It is a hard job.
You will never finish this. You can never finish it. I will do it for
you. " So he took them and threw them up and scattered them all
around. That is the way they finished it. That is why the stars are
not all in good shape. If Coyote had not done that, the stars would
have looked better in the sky. After they were finished with the stars,
they did not give much light. Then they thought, " What will give
us good light? " Then they made a moon. They made a wedding
blanket (kwatckiappa). They made it into a moon. It was made ot
cotton and was all white. Then they sent up the moon and put it in
the sky to give them light. They finished. The moon came out, but
it did not give good light for the whole world. Then they thought,
" What next? " Then they made the sun. In the morning it came
out. It just came above the horizon but it never came all the way.
Only a little of the sun came out and never any more. Then the
people and the birds and the animals were through making it. All
the creatures were tired of working together. The sun came out but
it never got far. Then a smart fellow (Mocking Bird) said, "If
someone should die this morning, the sun would move on. You must
do that for the sun to go on. " The daughter of the head man was
there. The head man's daughter died and they all felt sorry. Then the
sun began to rise. That is the way the sun goes. Then they said,
" Every day, every morning or afternoon or night, a person will have
to die, and that will make the sun go, " said the Mocking Bird. The
head man was sorry on account of his daughter and someone told
him, " You just look right down back into the hole where we came
out. " So the head man looked in the ground where they had come
out and way down in the bottom of the earth was the daughter of the
head man combing her hair. " Now after this whenever a person dies
he has to go down there where we came out and live there forever. "
One man said this. Then after that the head man did not feel so sorry.
After a time the people separated. The Navahos got their language
and went to the Navaho country. All the different Indians got their
languages. They put up the kind of houses they were going to live
in. The Hopi Indians and the Pueblo Indians put up their houses in
villages the way they were going to live. The Navahos put together
sticks and made a hogan. The Pimas and Supais and Mohaves put up
a few sticks and lived that way. All the different kinds of Indians put
up the kind of buildings they were going to live in.
The people were not afraid to die. They knew that when they died
they would go back to where they had come from and come back
after a time. Then Coyote said, " I am going to die, and I won't come
back. " Then he ate and ate and ate until he was sick and he died
and he never came back any more. After that the people did not
come back after they died. Before that they used to come back, but after
Coyote died they never came back any more.




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After many years they began to move from where they had come
out in the east. For many years they lived there. Then they started
and went. They do not say where they stopped for many years, until
they came to this place. The Bear people came from the east. They
came to Walpi in the morning and the Coyote clan came in the afternoon. That is the way the Coyote clan and the Bear clan came here.
They were the first ones to come. They came and looked around and
saw a track. Someone I had been living here. They saw only one track.
Next day the Snake clan came. Therefore the head man always belongs
to the Bear clan. The Coyote clan has the next head man and Snake
clan the next head man. That is all I know about it.
2. THE MIGRATION OF THE TEWA FROM THE EAST.
Bear -, Snake, and Coyote chiefs were talking about their enemies,
many enemies. One said, " I heard that Tewa people are living in the
East, who are good fighters. Could we get them to fight for us? "
The two others said that would be good. Next day they made prayersticks, and Snake clan boy and Bear clan boy were sent to look for
the Tewa, at Ch'ewage. They reached Ch'xwage and asked for their
chief. They went to his house. He was very much surprised. " Who
are you? " he said. " We are from Walpi, " they said. " We have
come to get the Tewa people to come and fight our enemies. "" No, I do not want my children to be killed. I cannot let you have
them. " The boys said, " Bear clan chief sent us, also Snake clan
chief, also Coyote clan chief. " -  " Yes, but I cannot let you
have my children, " he said. After that they went home and told
those chiefs. They sent them again. They reached Ch'qwage and
asked for their chief. They went to his house. He was very much
surprised. " Who are you? " he said. " We are from Walpi, " they
said. " We have come to get the Tewa people to come and fight our
enemies. All the Hopi are getting killed. We want you to come and
help. " -" No, I don't want my children to be killed. I cannot let
you have them. " The boys said, " Bear clan chief sent us, also Snake
clan chief, also Coyote clan chief. "- "Yes, but I can't let you have
my children, " he said. When they got back home, the chief asked
what the Tewa chief had said. " I can't let you have my children. "
They sent them again. They asked the chief again, and he said the
same thing again. The third time they went back and reported the
same thing. The fourth time the three chiefs made prayer-sticks again,
I. No doubt Skeleton is referred to. Cp. Cushing 2: I65.
2. Cp. Fewkes 3: 614.




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eight prayer-sticks. " Now, " they said to the boys, " go and give
those prayers-sticks to the Tewa chief, and ask for his children. This
will be the last time. " They went to Ch'xwage and asked for their
chief. They went to his house. He was very much surprised. " Who
are you? " he said. " We are from Walpi, " they said. " We have
come to get the Tewa people to come and fight our enemies. "" No, I don't want my children to be killed. I can't let you have
them. " The boys said, " Bear clan chief sent us, also Snake clan chief,
also Coyote. "- "Yes, but I can't let you have my children. What
have you brought? " and there were eight prayer-sticks. " All right,
half of my people I will send to you, " he said. " We wont do any
harm to your people, " they said. So next morning he called out,
" Who wants to go to Koso6winge, may go, in four days. " So they talked it over among themselves. The fourth day he called again. " Who
wants to go may go, but not all. " But all wanted to go. So they
started, and went a long time, and finally they got to the foot of the
mesa. Then the three chiefs came out to meet them. " Have you
come?" - " Yes. " - " We wanted you to come to help us, but
you cannot go up on the mesa, but stay right here. " They felt bad
over this. Then the three men went back onto the mesa. At the foot
they lived many days. Then some enemies were coming, and the three
chiefs came and told them enemies were coming. Then they dressed
up. Lots of Utes were coming. " You have to fight with those Utes, "
said the three chiefs. " If you drive them back, there from the gap
east, all this land we will let you have. " They made them say this
four times. They went and fought with the Utes and drove them
back. At Sikwi't6yoka (Tewa, Tochyoowidi chyoo), they drove
them back, then they left their food and their women. Their food was
all meat. So they called that point Tochyoowidi. Fromthere they drove
them back, killing them and driving them to Wipo canyon. There
was a place where there was a rock fence. By there they killed all but
one boy. 2 The Tewa told him to go back and tell his people all were
killed but him. The Ute boy said, " I do not want to go back alone.
No use for me to go. I want to be killed. " Four times he said this.
The fourth time he said, " I will never fight against you again, " he
said. He said this four times. Then he gave his bow and arrows to the
Tewa. " If ever Utes fight with you again, use my bow and arrow.
You are the best fighters, " he said. " Utes are the best fighters, but
you beat them, " he said. Then he went on. They made a stone fence
there to show that so far they had driven the Utes. They came back.
The three chiefs met them and said, " Thank you, you fought for
us, " they said. " Yes, we killed all the Utes but one boy, but he will


I. Cp. Fewkes 3: 6i6.
2. Cp. Harrington: 257.




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never fight against you again. " Then the three chiefs pointed out
the land. " This will be your land, " they said. After that they
brought them up on top of the mesa, and gave them the place they
are now living in. Here they were to be watchers for the Hopi. This
is a real talk that they handed to each other, the old people say.
II
At Ch'qewage Tewa people were living. They had a big village.
They had lots of game. They had troubles together through their
games. One kiva (te'e) was a witch kiva and they beat all the others
in the games. Everybody was getting crazy about it. Spider woman
was living close to the village with her grandson, Pati'e'enu. Witch
kiva was going to have a dance at night and called it out for eight
days, a dance or tricks of some kind. Spider woman heard about it
and she was very unhappy about it. They called it in the morning, in the evening she was very unhappy. Her grandson asked,
" Grandmother, what makes you unhappy?" He asked four times.
" Yes, my grandson, in eight days the Witch people are going to do
tricks in their kiva and there will be no more people; I love my
children and there will be no way to save them. The Witch
people are very smart, and they will kill all the people. " Next morning Pati'e'enu went out to trap mice, on which they were living.
He found some green grass growing under a rock, and it was elu poye
(hidden ball moon, i. e. January). " Now I will be ahead of those
Witch people. There are no other green things at this time of year. "
Then he pulled up the grass and with the clay took it to his grandmother. " Grandmother, I will beat those Witch people. There wont be
any green things at this time of year. " Grandmother just laughed.
" Poor grandson, " she said, " poor grandson, that is nothing for
those Witch people. They are not going to do any little thing, they
are going to do the biggest thing. No way to save the people. " (The
Witch people were going to have the plants grow just as Pati'e'enu
did. Then they were going to call Avaiy, I they had him under the
floor, and he was going to bring the flood.) Next morning Pati'e'enu
went out to look over his traps. Then he saw a yellow butterfly
sitting on his trap. " That is a wonderful thing. I must catch it
and show it to those Witch people. There wont be any butterflies
at this time of year, " he said to himself. So he spoke to the butterfly, " Sit still there, sit still there, I will catch you and take you
to my house, so I will beat those Witch people. " But the butterfly flew off to a rock. He went up to it and tried to catch it again.
I. Horned water serpent. " We ask Avaiy9 for rain, just as we ask Oku'wa.
Maybe there are four Avaiyu, red, white, black (no yellow).
12




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Butterfly flew away again. That way Butterfly led Pati'e'enu on, flying
a little way, alighting, then flying a little way again. Pati'e'enu did not
know he was going so far. Butterfly looked as if it were growing
tired. Pretty soon Butterfly came to a big jucca plant (pahla) and Butterfly went inside. Pati'e'enu looked, but he could not see Butterfly.
He pulled up the jucca plant and there were a hole and a kiva.
He was surprised and frightened. He looked in, there were people in
there. " Come in, " they said. He was afraid. " Come in, " they said.
So he went in, and they gave him a seat. There was a girl sitting on
one side of the room. She was making a fan of cloth to cool herself,
the sweat was running down her face. There were lots of good-looking
people in there, girls and women and'men. They all looked alike, they
looked yellow. There was a big man sitting by the fireplace. " My
son, " he said, " I sent this girl to you because a big trouble is coming, in six days from today. Those Witch people are going to kill all
in the village. They have been having lots of games and now there is
going to be a big flood. That is why I sent the girl after you. Now we
are going to tell you what to tell your grandmother so you can do it
that night in the kiva. " Then they gave him good food, watermelon
and muskmelon and wafer-bread (piki). And they told him what to
do and gave him melons and wafer-bread. So he went back home,
pleased to have seen the people he had never seen before. They told
him when he went back not to show the melons outdoors, but if
somebody came and smelled the melons, if it was a woman and she
asked if they had melons, not to tell her. " In six days in the morning you have to come back here. " In the evening, when he got back,
he told his grandmother to come out and get something. But she did
not believe him, there was nothing anywhere for him to get. He called her four times. Then she went out and got the watermelons and
the muskmelons and the Hopi wafer-bread roll (nia'kano). She was
surprised, but she knew where he got it. Still she asked, " Where did
you get it? " Then Pati'e'enu told it all. " That was at pokwinge (lake)
and those Oku'wa people were living under the lake. " He told his
grandmother, " In six more days in the afternoon they want me to
come there and we will make some prayer-feathers (pehlechidi). Of
course we have no turkey feathers or other feathers. In the morning
we will wash our heads and bathe ourselves. Then I will go and ask
the Witch peoples for turkey feathers, but they will not give me any. "
After six days in the morning they were washing their heads, and then
an old woman came in and asked them why they were washing their
heads. Then the grandmother said to the old woman, " They are
going to have a trial (ibiye'ytoh) tonight and we have to go over to
witch kiva (kyugete). "- " I will go with you, "'said the old woman.
"If anything happens, we shall be all together. " Spider woman said,
"Go back to your house and wash your head and come back here."




Tewa Tales.


I79


(This old woman was one of the Spider people, too.) So she went and
washed her head and bathed and came back. Spider Woman said to
Pati'e'enu, " Go over to the Witch kiva and ask them for turkey feathers. " So he went. He called down, " Have you any extra turkey
feathers? " So the old man called back, " No, we have no extra turkey
feathers, we are using them all, " they said. Then he went back to his
grandmother. Grandmother said to him again, " Go and ask them
there for some yellow bird feathers (chidepo'). " So he went and asked
again. But they said again they had no extra feathers. So he went
back to his house. Finally his grandmother said, " I think I still have
some feathers. " So she looked in the back room, she went and found
some turkey feathers. " I think I have some yellow bird feathers. "
She went and looked and found some. Then they began to make prayerfeathers, and when they finished them they smoked over them.
" Now it is time for you to take those prayer-fathers where you were
before, " she said. So he took the prayer-fathers where he had been.
Then he removed the jucca plant, and went in. They gave him a
place to sit and then the large man gave him a smoke. After he
finished smoking, they gave him something to eat. After he finished
eating, he untied the prayer-fathers. He picked out one and gave it to
the large man first and then one to each in the house. He had
enough and more. " What is left is for our altar (owing), " said the
the large man. He gave them to him. " Thank you, " he said. " Now
you must go back, and get ready. Then you must go to every house
and ask for dance kilts (wage), " he said. " But they wont let you
have them; but it's all right if they wont let you have them. "
He went back. Grandmother said, "It is about time for us to get
ready. " - " Yes, and we must go around the houses to ask for
a dance kilt for me, " he said. So he and his grandmother went to
every house, asking for a kilt; but nobody let them have onie. These
Witch people were living on one side of the village. Spider Grandmother went into a house, a boy was living there. " My grandson, "she
said, "you go around to every house on this side, to those who do
not belong to the Witch people, and tell them not to go to the Witch
people's kiva. Mind me, something is going to happen, and I want you
to be safe. Let only the Witch people go to their kiva. " So they went
back home, and Pati'e'enu had nothing to wear. So they put some
whitening in a bowl and made a design on Pati'e'enu instead of a kilt.
Then they went to the Witch kiva and the people laughed at them, and
they got sticks to kill Spider woman and her grandson and the other
old woman. They were in there, kiva chief (te'e toyu') said it was time
for them to dance. " I guess you are coming to dance. " - " We
have nothing to dance, " said Spider Grandmother, " but I guess we
can see something. " So she took ashes in her hand and threw them
(with a slicing motion) and said, " Tubahai! it is too dark, I don't see




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anything. You try,. grandson, " she said. So Pati'e'enu took some
ashes and threw them and said, " Tubahai!There is a fog (sobakua), "
he said. " Now your turn, grandmother. " She took out ashes. " You
saw nothing but fog, but a tiny thing is under the fog. " Now the
other grandmother took up ashes. " Two of them are walking."
Pati'e'enu said, " Lots of them are walking. " " Try again," said
Pati'e'enu to the other grandmother. " Let's kill them, " said the
people. They were very angry. " They wont see anybody. " But the
Kiva chief said, " Let them finish it. " So they threw the ashes
again. Pretty soon on top of the kiva there was a noise. " Well, come
in, " said Spider, and the boy said, " Come in, " and the other grandmother and the Kiva chief said, " Come in." So the Oku'wa came
in and spread out some sand on the floor and planted some seeds, and
made some rain. Then they began to dance, and as they danced the
plants grew. Pretty soon the watermelon was ripe. They cut it up and
gave itto Spider, "You eat this," they said. "Thank you, " said Spider.
Pretty soon everything was ripe, watermelons and corn and beans,
and the dance was over and the Oku'wa went out. And Spider and
Pati'e'enu and the other grandmother gathered up all the melons and
beans and corn, and went out of the kiva. Then the Oku'wa sent
lightning into the kiva and killed all the Witch people in there. Then
they got cacti and closed the kiva with it, and Pati'e'enu blew on the
cacti and froze it tight so they could not come out. Next day Tokeitoyo, Crier chief, called out to get ready in four days. " We have to
move away from this place, " he said. So they all heard and got ready.
In four days in the morning he called out again, " Today we are
going to move, so whatever you have, you take along. " So from there
they started out to go to Kosoo'winge. '
At the time they killed the witches, a witch woman was at her house
with a baby, and she did not get killed. That is the reason there are
witches now. That baby grew up and became a witch, and taught
others to be witches.
They went on their way till they got to Gawai'ka (Laguna). They
left some people there. The others kept on going. Then they got to
Koshawae2 po'o 3 (Rock spring). About that time they saw something
going ahead of them. It looked white. So they sent a boy to overtake
it and see what it was. The boy went and overtook the big white
thing. It was a house that two mice (chet'awin) were pulling. He looked at that house and there was somebody looking out of the window. It was a girl, Yoopobiayo (cactus flower girl). " I am going on
I. Hopi town, Tewa for Walpi. The mesa as a whole is called Tsihtokwi
(Flower Mountain) by the Hopi; Pobiping by the Tewa.
2. Obsolete.
3. Some place between Fort Defiance and Keam's Canyon.




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I8I


my way to Kosoo'winge, " she said. She had started after the people,
but now she was on ahead. The boy went back to the people. " What
was that white thing? " - " It was a house and two mice were draging it, " he said. " And who in it? " - " Cactus flower girl. " Some
said she was at home when they started. They overtook the white
house, and Cactus flower girl was ahead as their chief woman (toyo'kwiyo). So they went till they got to Kosoo'winge and they left the
house at Tewa to be her home. Then she got ready for tantai'. ' This
is the reason they have tantai', because Cactus flower girl brought it
for the people. She sang the songs they still have.2
3. THE MIGRATION OF THE HOPI FROM PALATKWABI. 3
The Hopi people were living at Palatkwabi. There were lots of
Hopi living there, there were Sand clan (tewanyamu), Rabbit clan(tapnyamu) and patkinyamu. They were very crazy in everything. They
gambled a lot, that made them crazy, and also they danced a great deal
at night, the girls were dancing most of the time. Inpamuye (February)
they were going to have a girls' dance, and the wife of the Town chiei
(gigmungi) went to the kiva without asking him. He went every night
to his mother's house to smoke. While he was gone, his wife went to
the kiva where they were practising. When he left his own house, he
came back to his wife's house and she was not there, but he did not
think to look for her, he just let her go, he knew she was crazy like the
other people. He knew that the people were crazy. So he was thinking
about what he could do with his children (the people). They were doing
lots of bad things. Whenever they met an old man, they justspit on him.
When they met anybody carrying water, they would spill the water.
And the men were crazy about the girls and women. These things Town
chief was thinking about, he did not sleep for thinking about them.
Next night he went to his house again and his wife went to the kiva
where they were practising. When he came backto his wife's house, his
wife was gone again. He thought he must go to bed then, and so he did.
While he was lying down, his wife came; she was very happy, and she
told' her husband what a good time they had. That was all right, he
said, that she should go and make herself happy where they were
dancing. So four nights she went. The fifth morning Town chief got
up and got his corn meal and went out and prayed to the Sun. When
he came back, his son was there. He told his son, " After we eat our
breakfast, you go over to your aunt's house. I will be there. " So after
I. Winter solstice ceremony.
2. Because they got the ceremony from a woman, formerly girls of the Bear, Corn,
and Tobacco clansused to go into Mona kiva the night the men made prayer-feathers.
3. Cp. Cushing, i65.




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they ate their breakfast, the boy went over to his father's house. His
father was there smoking. Then the boy went in and sat down by his
father, and his father gave the pipe to him and he smoked and passed
it back to his son. " My son, " he said, " tomorrow morning do you
run around the big mountain south of Palatkwabi. Do your best. You
cannot go around the mountain at first, but go as far as you can. " So,
early in the morning the boy went and ran down south of the village,
but he could not reach that mountain. He was very tired when he came
back. " I can not reach that mountain, " he said to his father. " You
keep on trying, " his father said. " Some day you will be able to go
around that mountain. " So, next morning early he got up and ran
down from the village again and went south, as fast as he could, and
this time he reached the mountain, then he got tired and came back
home. When hecame back, his father asked him, " How far did you
go? " The boy said, "I got just to the foot of the mountain. "-" You
did pretty well, keep on trying, " said the father to the boy. Next
morning he ran again, as fast as he could, and this time he got way
around the mountain; then he got tired and went back home. "How
far did you go? " asked the man. "I went part way around the mountain, but then I got tired, " said the boy. Next morning he got up and
ran down again and ran as fast as he could and did not tire and came
back home -- that was the fourth morning. His father asked him,
" How did you make it?"-" Yes, I went all round the mountain
and did not get tired. "- "You did well, my son, " said the father.
"Tomorrow morning you go out to the west and look for antelopes,"
he said,"The antelopes (ch6biw6) live always in the flat land, not up
in the mountains. That is why you have been practising running, "
hesaid. " When you find the antelopes, look for one with two prongs,
and chase that one. " So next morning the boy went out and before
sunrise he found some antelopes, and they all stood and looked at the
boy, and then they started to run. The one that had two prongs he
chased him. This antelope separated from the others and ran towards
the big mountain. The boy ran after him and near the big mountain
he caught the antelope. When he caught him, the antelope cried.
"Never mind crying, "said the boy. Then he took- out his knife
and while the antelope was alive, he cut off the horn. Then he took
four prayer-feathers and tied them around the antelope's neck, and two
beads, one turquoise and one white, were tied to the string. Then the
boy ran back home as fast as he could. Soon after sunrise he came back
with the horn. His father was very glad." This is what I want, " said
his father. " I am very glad you got the horn, " he said. His father
was smoking. (The boy's mother was gone again.)" Let's go over to
your aunt's house, " said his father. When they got there, his father
said, " My boy, tonight when the sun goes down, you come over here.
I will be here all day, keeping that horn. " In the evening the boy




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went to his father's house, and his father had something by him.
It was a mask, painted green. There were four masks lying there.
The other three looked very ugly. When the boy came in, he began
to tell him what he was to do. " You go out to the north from the
village, then go to the west. I will go out by the south, and then
west. " They went by different directions, and then westand they met
and there his father fixed up the boy; he put an old antelope skin on
his back. The good mask was at the bottom and the others on top,
and then these four he put on his boy's head. " Now you go near the
village, and the people will know about it," said the father. And he
gave him some kind of fire. When he came close to the village somebody saw the fire coming, and it was coming closer, and the man got
afrail and ran off. So the boy went around the village four times
and then went off. So that man told them in the kiva that he
had seen somebody with fire in his eyes and in his mouth. But the
people did not believe it. At night the boy came again, and that
man and two others were standing outside the village and watching for
him. They watched the fire coming closer, and then they all ran
off, up to the house where some other men were watching. He was
coming, but they were all frightened and ran away. When he got into
the village, he went around four times again and they did not catch
him. Next morning those men who saw him told about him. But the
other men said, " We will go tonight and we will catch him." So at
night they went into the empty house. The man who first saw him
went with some others to watch for him. Soon he was coming, and
they went and told the others in the house. They saw him and they
all ran away, they did not catch him. He went round the village again.
Next morning they were all in the kiva talking about it," Well, we
have all to go and we will catch the boy, " they said. Then the father
said to the boy, " This will be the fourth night and they are going
to catch you. Let them catch you. My son, I love you. You are supposed to be my leg and my hand and my heart. But I let you go
and let the people kill you. We will all go after you. And I will not
cry when they kill you. Nor do you cry when they kill you. I will
tell them where to bury you. " Then the father told his wife to make
soap weed suds and wash the boy's head. So in the evening the father
put his beads around his neck and he told his boy, " Now you go a
little earlier tonight." So he dressed himself and went. All those men
of that kiva went into the empty house, waiting for whatwasto come.
They were watching for him. Then he came again. The other men
who watched before were watching." He is coming, " they said to the
men in the empty house. " Why did you not catch him?" they asked.
" We were afraid of him. " - " Well, let us be brave men, " they
said. When he went into the dance. plaza they caught him and took
him into the kiva. Then they made a big fire, for light. Then they




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took off the top mask and under it was another mask and they
took it off and under it was another mask, and then they took off
that third mask and there was that good mask, and that was Soyal
kachina, Ahulani. He was dressed just as he is today, with a foxskin
collar. Then they pulled it off, and there was that boy, Town chief's son.
And they felt pretty bad about him. " Well, you kill me! " said the
boy. "Do as you wish. If you cut my head off, that will be all right, "
said the boy. Some of them did not want to kill him, but some said,
" Why do we not kill him? " But the oldest man said, " Don't kill
him, but just let him go. " So they let him go; but they kept the
mask in the kiva. Well, the older men were crying because they knew
something was going to happen. When they let him go, he went to his
father's house and his father said, " Thank you, they did not kill you.
But you have to go, " said his father. At that time of night they were
still practising in one of those kivas. Then the father gave him a smoke,
and when he finished smoking then his father gave him something
to eat. While he was eating, his mother came back, very happy.
They had been having a good time " Why did you not go? "
" Well, I did not want to go. Everybody was in there except you
and your father, " she said. "Just because we did not want to go, we
did not go." She was tired from dancing, and went to sleep. But the
father and son were sitting there. Soon all the people went to sleep.
" My son, take off your moccasins, all your leggings, also your shirt. "
Then he tied a prayer-feather on his son's head, and he tied two
prayer-feathers on each horn. " Now let's go, " he said. Then they
went to the dance plaza, where was the shrine (pahoki). He put his son
inside of the shrine and he told his son, " You hold the horns down
like this (pointing them to the ground), and then you will go down
into the earth," he said. The boy just pushed the horns down into the
ground, and soon he was sinking into the ground. His father had
said," When all your head goes into the ground, hold up your hand
and leave out four fingers and leave them all day. Next morning you
put down one finger, next morning another finger, next morning
another, fourth morning the last finger." So the boy sank down and
held up his hand with four fingers up. In the morning somebody was
passing by and he saw the hand sticking out of the ground inside the
shrine with four fingers up. He looked at it closely. He went into the
kiva and he said he had seen something. They asked him what it
was. He said in the shrine a hand was sticking out and four fingers were
up. Then the older men went to the shrine and saw it. And when they
came back into the kiva they were talking about it. And some of them
said, " You know last night you caught somebody and brought him
here and that is he, " they said. Next morning they went to look at
the hand. Only three fingers were up. They went into the kiva and
talked about it. " Only three fingers are up; surely something is going




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to happen." The third morning only two fingers were up. The
fourth morning only one finger was.up. The fifth morning the
last finger was gone. This morning the water began to come up
from all the fireplaces. In the afternoon the water was coming out
everywhere. In the dance plaza something was making a big noise.
They said they were going to have a flood. Before evening something
was coming from that place where the hand had been. It was Paluliukon. That boy had turned into Paliilukon. Before night the people were
transporting their things to a height on the east side of the village.
In the morning when they woke up a big Palulukon was coming out
from the danceplace. Some houses were falling, water was everywhere.
There were two old men living close together. One old man went
into the house of the other old man. They could not come down. The
water kept on rising. They went to a corner of the house and up on
the beam where people used to keep things. They got up there and sat
there together. In the morning Palilukon was growing bigger and
bigger, water was everywhere. One man said, " We have to give two
children to that Palulukon so he will go back. If we don't give the
children, he will never go back, " said the old man. "The boy will
be the son of Crier chief and the little girl, the daughter of War chief. "
Then theyall began to make prayer-sticks and put them in a flat basket.
Then in the afternoon they gave the basket to the little boy and said
to him, " Take these prayer-sticks and give them to Paluilukon. When
you meet him, don't be afraid, put your arms around him. " These
two little children were brave enough to go, they went 'into the
water and reached Paliluikon and put their basket of prayer-sticks
close to him and their arms around him. Then Paluliikon sank right
down into the water; he was going back and with him the boy and
girl. Crier chief told the people, " We can move from here to some
other place. We were too crazy, that is why this happened. Sowe have
to go off and leave our village. " And so they started off towards
Walpi. Well, they were going many days. Those old men sitting up
on the house beam became turkeys and their tails were hanging down
and the suds of the water touched their tails and they became white,
and that is why the tips of turkey tails are white. After all the people
went off, two little boys were left behind, and they were living way
up in the fourth story, and while they were asleep, they were forgotten and left behind. Four days later the boys looked out and the water
was going back into the hole Palulukon went into. Then the boys
went down and around in all the houses and up in one house they
went into two turkeys were sitting. " Somebody has forgotten his
turkeys," said the older boy; the younger was just beginningto walk.
While the boys were going about, the older carrying the other on his


i. Horned water snake, or, in Tewa, Avaiyu.




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back, Paliilikon said, " I guess I better come up and see where my
people have gone. " He came up and saw the people way off. They
were by now far away. Those little boys were looking around and they
went into the dance plaza and saw that big thing there. That big thing
said, " Poor little boys, they left you. " And they were very much
afraid of him. Paluliikon told them not to be afraid of him. "I am
your uncle," said Paliulkon and he said again, " Don't be afraid of
me, I am your uncle. Two old men have been left and they have
turned into turkeys. You go into that room and pull out some feathers
from each of them. "So they did. Then Palilaikon said, " Go and follow the tracks of your people. They are far away, but you will overtake them some day, " said Paluliikon. So they took some food along,
and the turkey feathers and followed the people. They went on many
days. They found two men staying under a tree; one was lame and he
could not walk, and one man had legs, but he was blind. The little
boys were frightened. The man with eyes told him not to be afraid.
" We are people, " he said. " We will go all together. " So the blind
man carried the lame man, and the little boy carried his younger brother.
They came to the forest and a deer was standing close to them, and
the lame man had a bow and arrow in his hand and he saw the deer
standing close to them. He said to the blind man, "Wait!" he said.
" Why? " - " There is a deer standing close to us. Let me shoot
him. We have nothing to eat tonight." So the man with eyes shot
the deer and killed him. And they stopped right there and made fire
and skinned the deer and cooked the meat. That man said, "We will
stop here all night and go on tomorrow morning. " At night they put
the deer-head by the fire. The eyes exploded with a noise and scared
them. The man who could not walk jumped up and ran off and the
blind man was so scared he opened his eyes and could see. He said,
"I am very glad my eyes are open and I can see, " he said, and the
other said, "I am very glad I can walk. "The man who had been
blind said, " I must not go to sleep, if I sleep I will get blind again,"
he said. " I must stay awake all night. " And the man who had been
lame said, " I must not go to sleep. If I sleep, I will get stiff again. I must
walk about all night, " he said. And so the blind man did not sleep, but
kept his eyes open all night, and the other man walked all night. At sunrise the blind man said, " Iguess I will not be blind again," and the lame
man said, " I will walk always. " Then after they ate their breakfast, each
man took a boy on his back, and went on following their people.It was
a long time before they caught up with their people, at a place called
Humulobi. Those people on their way from Palatkwabi took a rest
everyafternoon and before they rested they danced, theydanced lakunti.
They did that everyday. At Humulobi they made a home and lived


I. A woman's harvest dance.




Tewa Tales.


I87


there a long time. But there were a lot of mosquitoes there and they
were killing the babies. So they thought they would move again. So
they started again, and every afternoon when they stopped, again they
danced lakunti. That's the way they came to Walpi. That is why the
patki wungwe clan owns lakunti, and that is how they first got turkeys.
4. THE MIGRATION OF THE MUSTARD CLAN.
After the Asa wungwe, Mustard clan, left Zufii (where they left
one mask), they came to Y6b6kp6', Sink. There they lived a long
time. (Big ruin there.) They were moving away. A woman having a
baby was left behind. After they left, the head man sent a boy back to
see if the woman had yet had her baby and how she was feeling. He
got there and looked around. He went to the house where the woman
had lived. Nobody was there. He looked in every house. He went to
the east side and there by the side of the cliff she was sitting, and
close by were two little animals, instead of a baby. The woman heard
something above her, she looked up and saw somebody standing.
She tried to hide the two little animals, they were little deer, but the
boy standing up there had already seen them. Then the boy asked the
woman, " How are you feeling this morning? " -" Pretty well.
Do not think about me any more. Tell the people I am alive and I have
my babies. But I am not a real person, to live outside. I am going to
hide myself in some hole. You will never see me again. But when
you reach Walpi, if you think of me, make a prayer-stick for me, and
bring it here. If you want rain or crops, ask for them, and I will do
what you want, " said the woman. And so that boy went back and
overtook his people. At night he told them all about the woman and
how she had two little deer and what she said. So they say the
woman lives there underneath somewhere. There is a crack in the
wall, and designs and tracks of two little deer, and they called that
place Chakwena I e'ke' (there).
5. THE MIGRATION OF THE SNAKE CLAN. 2
It was a long time ago the Snake clan peoples were living away off
where they call. - A boy was living at another place right close to
the river, and every day he would go to the bank of the river and watch
the river. And one day he said to himself, " I wonder where this
water is running. I wish I could follow it. " And then he thought to
I. The kachina belonging to the Mustard clan.
2. Written bythe narrator of the other tales from First Mesa, with grammatical
corrections by the editor, and in a few cases substitution of a word more expressive
of the writer's meaning than the one he used.




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make a little box out of cotton wood. And so next day he went
to the river and found a big cotton wood, and so he cut it down. And
then he began to work at it. He finished it in three days, he cut a
hole to be his door. Well, the next day he told his father and
mother that he wanted to follow the river, he was thinking about
the river, how the water was running and, " I wonder where it is
running to, and so now think I must follow it and see where it is
running. " He said he had a box ready to go with. His father and
mother and also his sister were very surprised, but his father said he
thought it would be allright for the boy to go. So next morning after
they ate their breakfast, his mother washed the boy's head and also his
father washed his head, too. Then they began to make prayer-sticks
for the boy to take along, and then the mother of the boy said, " We
have forgotten our uncle. " So she sent her daughter to their uncle.
When she got in her uncle's house, she told him, " Go over to our
house. Father and mother want you to come over. " Her uncle said, "All
right, I will go. "Then he went over to the house. When he went he
saw that the boy and his father were maling prayer-sticks. As soon as
he got in the room, he asked them quietly, " What do you want me
for? "  " Yes, said the father and mother, " the boy wants to go
off. " -" To where? "said the uncle. The boy answered, " Yes, I
want to follow the river. I have been thinking of it all the time. And
so now I want to go and see it, see just where the river is running to. "
Theiruncle said all right. Then he made prayer-sticks. Well, they stayed
right there together all day till night came. So after they ate their
supper they began to talk to the boy. " If you reach anybody anywhere or if you meet somebody, give them all these prayer-sticks l and
also if you find somebody somewhere you must look out and watch
yourself. " They stayed up all night till daylight, then they ate their
breakfast, and after they ate their breakfast then the boy got ready.
All the folks went with the boy to the river, and when they got to the
river, the box was there. So they put the boy inside of the box. Then
they put the prayer-sticks in, and then they put in his bottle of water and
his lunch, and they shut the box and put gum on the side of the door,
so the water would not get inside, and there was a little place where
the boy could see out. Just as the sun rose the father and uncle rolled
the box into the river. The mother of the boy was very sorry, and
his sister, too. They all said good bye. They watched the box
till they could no longer see it. Now the boy had left his folks.
He was going for many days and nights. Every day he would open the
place and look out, and he was still going, then he shut it again.
One day at dawn the box was so still, the boy thought something


i. The Keres say that the prayer-sticks given to the dead are for them to take to
their Mother.




Tewa Tales.


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wasthe matter, so he opened the place and looked out, and it was just
daylight, and he was out on the side of the river, but he stayed in the
box till the sun came out. The boy came out and he saw a very big
mountain right close to him. He walked around it, then he saw there
was someone near, close to him; it was a girl. He looked at her and
said, " Who are you? " The girl began to laugh, and said, " I am
the one that made you come down. " The boy went to his box and took
out the prayer-sticks, and he went with the girl. They came to the
mountain and they climbed up till they came to a place where there
was a house. The girl opened the door and went in. All the people in
there said come in; they were all glad that the boy had come. They
gave the boy something to eat right away. They gave him some
yellow round bread. The boy was so suprised for the girls looked all
the same. The boy could not tell which girl brought him. After he
finished eating, he gave a little bag to the man sitting by the fire.
That was the father of the family. Then the man said," Thank you! "
Then he began to untie the bag, and there were some prayer-sticks
for them. Then he gave the folks all the prayer-sticks. The prayersticks were just enough to go around to every one of them. Well,
then he found that these were snakes. When they went outside, they
were real snakes, but when they were inside, they were people. Just
as soon as he gave the prayer-sticks the mother fixed soapweed to
wash the boy's head. Then she said, " Come, my son-in-law, I will
wash your head." Then the boy moved over to the bowl. Then
the mother washed the boy's head. The boy was to marry the girl.
He stayed there for many days. Then the Snake people were going
to show him the snake dance. Four days they had a snake dance.
He was so suprised that the dancers carried the snakes in their mouths.
They taught the boy all about it, also they sang him the songs. He
learned all the songs, also he learned everything they did. Then next
day the father said, " It is about time for you to go back home. Your
father and mother and also your sister are now all home-sick for you,
so I think you can go back home tomorrow. And my daughter will
go with you. " So early next morning they ate their breakfast and
they started off. The rainbow took them home in one day. The boy
got back home and also he brought a girl. She was a verygood-looking
girl, very pretty. There was no girl pretty like her. She was a yellow
snakegirl, that was the reason shewas so nice agirl. After she was there
along time, she had babies, two boys. The motherand father andsister
also were so happy to have them. Just in four days they began to move
around inside of the house. And in four more days they began to go
outside. Their grandfather followed them when they went out. And
in four more days they began to go around the village and play with
the children. One day one of the snake boys bit a child and the
child's leg began to swell. Then the next day he bit another.




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Then the father and mother of the child were mad and they told the
Snake folks or family to go off and not to live there with them. So
the Snake woman and her husband and the two little children left
the place. Their grandmother and grandfather were very sorry to
have them go away. They started out to the south. They were sorry to go. Some of the people followed them in the evening. They
overtook them and they said they wanted to go with them. They
asked the Snake woman where was she going? She answered, " I am
going out south to the place which they call Follow Mountain." The
people were anxious to go, so they started out the next day. They got
to a place where some peoples were living. The people asked them
where they were going. The Snake woman said she was going to
Follow Mountain. The people said, " We were going to that place,
but we are still here." The Snake woman asked them what clan they
were. They answered, "We are the Sand clan. " - " Well, you are
my people then, "said the Snake woman. " I live on theground and
sand. You belong to my clan. I am a snake," said she. That is where
they made a clan together. From there they started off, they came to
a place where there were lots of cactus, and a child was crying, and
the mother gave the child a piece of cactus, and that is where they
made that clan. And while they were going on their way they saw
a lizard and they said, " Let this be in our clan, too. " This is the way
they got their clan. When they got to this place, they saw the track
of only one man. ' They did not come up to the mesa, but they
stopped on the west side of the mesa, and while they were staying
there, a very tall man came up to them who looked very dangerous.
This tall man tried to kill the people, but the Snakes he did not kill for
they bit. So the tall man told them to come up on the mesa and
live with him, they were very brave like him. Just then the Bear
people were there, too. The Bear clan and Snake clan came at the
same time, but the Snake clan people stopped at the side of the
Mesa and the Bear clan people did not stop till they came up the
Mesa. This is the way they came after this. Thus the people came.
By this time the Snake woman had some more babies, but she went
down the side of the Mesa to have the babies. This time they were
real little snakes, so she left the little snakes there. And after two
years then the Snake woman said, " Let us have a dance. " So her
husband went inthe kiva and one of her sons went in the other kiva
for Antelope chief and the other boy went in with his father. Next day
they stayed alone, but next morning a few menappeared, Tobacco clan
and Coyote clan man went into the Antelopes. The Coyote clan
man made fire for the chiefs and the Tobacco clan man put tobacco
in the pipe. They stayed seven days and then they went to get the


i. Cp. p. I7S.




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snakes. The snakes were still at one place. So they did not hunt
them. In the evening of the seventh day they danced for the Antelopes, and then next day was the Snake dance. The peoples were
much surprised to see that wonderful dance. This is theway the Hopi
got their Snake dance. This is the reason the snakes are around
here.
NOVELISTIC TALES.
6. WARRIOR GIRL.
Where they were living lived Pohaha, a girl who would not mind
her mother or father or uncle. They were telling her to be a good,
girl, but she got angry quickly. Then they got tired telling her to be good
so they just let her go. One time she was grinding corn, and many
enemies were coming, very close to the village. Her uncle came to
her house and asked her mother where she was. Her mother said she
was grinding corn. He went to where she was grinding and caught
her arm and said," Take your bow and arrows and go and fight with
the enemies who are coming. You would not mind us and behaved
like a boy. Now is the time for you to go and fight and be brave,"
said the uncle to the girl. She laughed ha! ha! " I am  very glad to
go, " shesaid. " I am very anxious to go and fight the enemies. I am
not afraid. I will do all I can. " -" That is why I tell you. Come
out! " said the uncle. " I will, " she said. She stood up and her uncle
gave her bow and arrows and hung the bandolier around her. Then
she looked around and there was a rattle hanging on the wall. She
stepped up and got it. Then she started to sing. As soon as she stopped singing, she laughed ha! ha! She sang four times in the room. Then
she went out and sang outdoors four times. Whenever she paused in
singing she laughed ha! ha! because she was not afraid to fight. Then
she started, and the men followed her. People were saying, "The
Cottonwood People (clan) girl (te' towa) is going to fight. " Some of
them laughed at her. But she just went on, singing and laughing ha!
ha! happy she was goingto fight. Before she met the enemies, she pulled her dress up, four times, to show the enemies that she was a girl.
I. Chakwena mui siuam5 (their grandmother) was similarly a girl, sent to war by
her uncles, and also, while she was fighting, her face turned into a mask. Her mother
was combing her hair, and had only one side whorled, and the stick she used was
still in the whorl. Then het uncle came in. (The scene between Pohaha and her uncle
is repeated.) In this case the uncle also gives a quiver of mountain lion skin and the
mask is different, too, black, with yellow eyes, and tongue hanging out. The same
story is told of He'e'e', whose mask is also black with yellow round eyes. Hair like
that of Chakwena their grandmother, but crow tail feathers are at the back of the head.
He"e'e' belongs to Powamu chief. (See Fewkes 2: Pls. IV, XI.)




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Then she fought. She killed all the enemies that same day. After that
the fighting was over and she turned back. The men fighting with her
saw shehad turned okuwa, she was wearing a mask, one side was blue,
and one side was yellow, and she had long teeth. They were afraid
of her, she looked strange, she no longer looked like a girl. But she
kept on singing her song, ending with ha! ha! She kept on going
home, and the men followed her. When they got to the village, all
the people came out and watched the girl, how she had become some
sort of a person. When she went to war, she did not look like that. She
went to her house and went in, and then she took off her mask and
hung it on the wall, and she hung her rattle in the same place and
the bow and arrow close, too. That is the way that girl became pohaha! I
Her uncles came to the house at night. They had been talking about
her. All day they had been thinking that she must be a man. So they
went in there, all gathered together, the oldest uncle 2 said they would
put her in as Pota'i (war chief). Even if she was a girl, she was a man,
too. So they said that whenever enemies came she was to be the
leader in war. " You have to watch for the people, " they told her.
" If any sickness comes, you have to drive the sickness away from the
people. And consider that the people are all your children. Treat them
right, " they told her. After that she became a good girl, she no longer
acted as she used to. When war came, she went first and dressed as she
did before in war. After she died, she left her mask and said that it
would represent her. She would always be with the people, even if
dead. "I will be with you all the time, " she said, " the mask is me,"
she said. That is why those Cottonwood People keep that mask..7. WATER JAR BOY.
They were living at Sikyat'ki. There was a girl living there, a fine
girl, and she did not want to marry any of the boys living there.
After a while boys in the other villages heard there was a fine girl
living at Sikyat'ki but she did not want any boy. Her mother was all
the time making water jars. One day when her mother was mixing
clay and using one foot, she was watching her mother. Her mother
said she wanted to go for some water. " You can keep on doing this
for me, " said her mother. So she stepped on the mud and began to
mix it with her foot on top of a flat stone. So she was trying to mix
I. Named from her call andpo, meaning wet. While she was fighting she was very
wet between her legs. But compare term powaka.
2. Thlecharacteristic Hopi-Tewa maternal family is being referred to, the English
term " uncle" always meaning in the mouth of a Pueblo Indian (Taos alone excepted)
mother's brother or mother's mother's brother. The influence of the" uncle " comes
out clearly in this tale, as well as the relation between maternal family and clan.




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the mud tor her mother. Somehow that mud got intothe girl, it flew
up. She felt it on her leg, but not higher up inside. Then her mother
came back and asked her if she finished the mud. " Yes," she said. So
her mother went on making the water jars. After some days the girl
felt something was moving in her belly, but she did not think anything about going to have a baby. She did not tell her mother. But
it was growing and growing. One day in the morning she was very
sick. In the afternoon she got the baby. Then her mother knew (for
the first time) that her daughter was going to have a baby. The mother
was very angry about it; but after she looked at the baby, she saw it
was not like a baby, she saw it was a round thing with two things
sticking out, it was a little jar. " Where did you get this? " said her
mother. The girl was just crying. About that time the father came in.
" Never mind, I am very glad she had a baby, " he said. " But it is not
a baby, " said her mother. Then the father went to look at it and saw
it was a little water jar. After that he was very fond of that little jar.
" It is moving, " he said. Pretty soon that little water jar was growing.
In twenty days it was big. It was able to go around with the children,
and it could talk. " Grandfather, take me outdoors, so I can look
around, " he said. So every morning the grandfather would take him
out and he would look at the children, and they were very fond of him
and they found out he was a boy, Sipe'geenu (Tewa), Water jar boy.
They found out from his talking. About this time of year (December)
it began to snow, and the men were going out to hunt rabbits, and
Water jar boy wanted to go. " Grandfather, could you take me down
to the foot of the mesa, I want to hunt rabbits. " - " Poor grandson,
you can't hunt rabbits, you have no legs nor arms, " said the grandfather. But Water Jar boy was very anxious togo. " Well, grandfather, "
he said, " I am very anxious to go. Take me anyway. You are too old
and you can't kill anything. " His mother was crying because her boy
had no legs or arms or eyes. But they used to feed him, in his mouth
(i. e. in the mouth of the jar). So next morning his grandfather took
him down to the south on the flat. Then he rolled along, and pretty
soon he saw a rabbit track and he followed the track. Pretty soon the
rabbit ran out, and he began to chase it. Just before he got to the marsh
there was a rock, and he hit himself against it and broke, and a boy
jumped up. He was very glad his skin had been broken and that he
was a boy, a big boy. He was wearing lots of beads around his neck
and turquoise earrings, and a dance kilt and moccasins, and a buckskin
shirt. Then he chased the rabbit, he picked up a stick and ran. Pretty
soon he killed it. Then he found another rabbit and chased again. He
was a good runner. So he killed four rabbits, jackrabbits. About that
time the sun was setting, so he went home, carrying the rabbits
on his back. His grandfather went down to the place where he had
carried him and waited for him. While his grandfather was waiting
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there, somebody was coming. Then came a fine looking boy, but his
grandfather did not know who it was. " Did you see my grandson
anywhere?" said the grandfather to that boy. He said, "No, I did not
see your grandson anywhere. " - " Well, I am sorry he is late. "Well, Idid not see anybody anywhere, " said the boy. His grandfather
waslooking so bad, the boy said, " I am your grandson. "-"No, you
are not mygrandson. " -" Yes, I am your grandson. "- " No, you
are just teasing me, my grandson is a round jar, without arms or legs, "
said the grandfather. He did not believe it was his grandson. But the boy
said, " Iam your grandson. I am telling you the truth: This morning
you carried me down here. I went to look for rabbits near here. I
found one and chased him just rolling along. Pretty soon I hit myself
on a rock and my skin was broken and I came out of it and I am the
very one who is your grandson, and you must believe me. " So he
believed, and they went home. When they came back and the grandfather was bringing in a good-looking boy, the girl was ashamed. The
grandfather said, " This is my grandson, this is Water jar boy, " and
the grandmother asked how he became aboy, and he told them how it
had happened to him, and they believed it. Then after that he went
around with the boys. One time he said to his mother, "Who is my
father? " he said. " I don't know, " she said. He asked her again,
" Who is my father? " But she just kept on crying and did not answer.
" Where is my father's home? " he asked. She could not tell him.
"Tomorrow I am going to find my father. "-" You cannot find
your father, " she said. " I never go with any boy, so there is no place
where you can look for your father. " But the boy said, " I have a
father, I know where he is living, I am going to see him." The mother
did not want him to go, but he wanted to go. So early next morning
she fixed a lunch for him, and he went off to the southeast where they
call the spring Waiyu powidi, Horse mesa point. He was coming close
to that spring, he saw somebody walking a little way from the spring.
He went up to him. It was a man. Heasked the boy, " Where are you
going? " -" I am going to this spring. " - " Why are you going?"
- "I am goingthere to see my father, " he said. "Who is your father?"
said the man. " Well, my father is living in this spring. " -" You
will never find your father. "- " Well, I want to go into the spring, he
is living inside it. " - " Who is your father?" said the man again.
"Well, I think you are my father, "said the boy. "Howdo you know I
am your father? " said the man. "Well, I know you are my father. "
Then the man just looked at him, to scare him. The boy kept saying,
"You are my father. " Pretty soon the man said, " Yes, I am your
father. I came out of that spring to meet you, " and he put his arm
around the boy's neck. His father was very glad his boy had come,
and he took him down inside of the spring. A lot of people were living
down inside of the spring, women and girls. They all ran to the




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boy and put their arms around him because they were glad
their child had come to their house. Thus the boy found his
father and his aunts, too. Well, the boy stayed there one night and
next day he went back home and told his mother he had found his
father. Then his mother got sick and she died. Then the boy said to
himself, " No use for me to live with these people. " So heleft them
and went to the spring. And there was his mother. That was the way
he and his motherwent to live with his father. His father was Avaiyo'
pi'i (water snake red). He said he could not live with them over at
Sikyat'ki. That was the reason he made the boy's mother sick so she
died and " came over here to live with me, " said his father." Now
we will live here together, " said Avaiyo' to his son. That's the way
that boy and his mother went to the spring to live there.
8. HANDMARK BOY.
Owfheyamba (far away there) at Kuqluokyut'e'e ' there lived Cactus
Flower girl. She had a mother and father. She had no older brother nor
younger brother, no older sister nor younger sister. She was a grown
girl. Her mother and father loved her very much. Her father, when
he came back at night from work, would tell her that it was time for
her to marry, he was getting old, he was tired of working so much by
himself, he was tired of going for wood or going alone to the fields
to work. " You must get married, " he said to the girl, " so that I
may have somebody to help me in going for wood or in working in
the fields. " Every night he would say this to his child. Her mother,
too, would talk to her about getting married. All winter long they
talked thus to their child. During elu poye 2 the girl's father would stay
in the kiva to which his clan belonged, 3 k'eeht'e'e. 4 There he spun and
wove, weaving dresses and belts, for his child and his wife. There he
worked all the time.
During the elu moon they were to have a girls' dance. Cactus
Flower girl had never joined in a dance. They would go to her house
and try  to get her to dance; 5 but she did not want to dance, she
I. This place was underground, where the Tewa lived before they came up into
this world. Cp. p. I9, n.2
2. Poye, moon, elu, the hidden ball game (Zufii, iyankoli'we), which is played in
January and so gives its name to this month.
3. During the Winter solstice ceremony, men must go to the kiva which is associated with their clan; at other times they frequent the kiva which is most convenient, often the kiva near their wife's house.
4. K'eehti means " on top of ", and so k'eeht'e'e means hill top kiva. Such a kiva
there was once at Tewa " because such a kiva there was at Kunluokyut'e'e."
5. As girls are now invited to take part in the so-called girls' dances. A man charged with assembling the girls goes about from house to house early in the evening
they are to practice the dance in the kiva.




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never would dance. They were going to have the kohea' dance. The
kiva chief 2 asked the father of Cactus Flower girl, if she would dance.
"I don't know if she will dance, "said the girl's father, " I want her
to dance; but I don't know if she will dance. " He went home to
supper and told his child about the dance. " My child (nabi e'), will
you join in the dance with the other girls? " he asked her. She
said nothing. He asked her again, " My child, will you join in the
dance with the other girls? " Again she said nothing. He asked her
four times. She said nothing, she said neither yes nor no. He waited for her to speak; 3 but she said nothing. After supper he went to
the kiva. The man asked him, " Did your child say if she would join
in the dance? " - "She did not say. I would like her to dance; but
she said nothing. "
Cactus Flower girl used to grind corn every night, half the night,
then she would eat and go to sleep. These people lived down in the
koy', 4 and Cactus Flower girl ground corn in the room above (kwak'eibi). Her father came back from the kiva after they were through
practicing the dance. Next morning he took his spinner (tililipeh) and wool and went to the kiva to spin. Soon his child came and
called him. 5 " Father, come! We are going to have breakfast, " she
said to him. He went to breakfast. He said to his child, " We had a
good dance last night. I wish you would be in that dance. " She said
that she did not care to go to a dance nor to look on at a game, she
never went out. They were going to dance again that night. The
boys came into the kiva to practice their songs and to make new
songs to dance to. Then everybody went back home to supper. Cactus
Flower girl's father asked her again, " My child, will you go into
the dance? " She said nothing. Then her father put his buffalo pelt 6
around him and went to the kiva. They brought in the girls. They
began to practice their songs. They began to dance. 7 There were
I. A dance like that the Hopi call the Butterfly dance (politih) and the Tewa, the
kwatikih, Line-up dance. Kohea proper is no longer danced.
2. Among both Tewa and Hopi he is of the clan the kiva is associated with, the
clan is said to have built it. Succession as kiva chief passes from uncle to nephew exactly
as succession in the proprietorship of any ceremony or office.
3. As she should have done after the fourth question. Asking a question four
times, or making a request, before getting an answer or compliance is a convention
of Pueblo Indian society. For Navaho, see Matthews: I27.
4. The ground room which was entered by ladder or steps from the room above.
5. As a regular thing, girls will go to the kiva to call their father or grandfather to
come to meals. Cp. Voth.: 148.
6. Koh. Formely buffalo pelts were worn as blankets.
7. In just the order I have observed followed in the Buffalo dance, which is also a
girls' dance where the young men practise their songs an hour or so before the
dance begins. See Parsons I. Since the Buffalo dance had been performed at Sichumovi only a few days before this tale of Handmark boy was told, it is quite likely




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four girls dancing and four boys, all together. They practised their
dance all night. After they finished practicing, the dance leader
told the people not to leave as he had somethingto say. They
remained quiet. He smoked and smoked, and after he finished smoking,
he said, " Well, in five days from tonight we will have this dance so
that everybody will be happy and we shall give pleasure to the children of our Father and Mother. " I Everybody was glad that they were
going to dance in five days. When the father of Cactus Flower girl,
went home, he told his wife that in five days they were going to
dance. His daughter he did not tell since she was asleep. The following
morning he took his spinner and went to the kiva. His daughter went
to call him  to breakfast.... In three days the men went after wood
(songede). 2 The next day the women baked wafer-bread (Tewa, Iowa;
Hopi, piki). They boiled meat also for the next day. Everybody was
busy that day. The kohea chief[i. e. the dance chief] was busy, too,
borrowing the things for the dancers to wear - moccasins, dresses,
beads. Every evening the men had gone into the kiva and the men in
charge of the girls had collected them and taken them into the kiva.
There they practised their songs all night till daylight. The kohea chief
told the people to tell the girls to make ready their wafer bread, and
the boys to make ready their cooked rabbits (pukoh). 3- At the end
of the last night of practice they watched for the sun. At sunrise they
came out of the kiva and all went to mohekwaa' 4 to dance. They danced there, and the chorus, too, danced. They finished dancing that
morning. The dance chief told the girls to go and wash their heads.
All, girls and boys, went to wash their heads. Then they ate breakfast.
The kohea chief went into the kiva and staid there. The man in charge
of the girls brought the girls in and dressed them up. The boys dressed themselves. After they finished dressing they went out 5 and danced
all day till evening. But Cactus Flower girl did not go out to look at
the dance. 6
Spring came, and the people were glad spring had come. They
took their hoes ready to work in their fields. The first plantingthat the narrator amplified the references to the dance in the tale, knowing my interest in all the dance particulars.
I. The poant'oyo, Town chief. All the people are called his children.
2. Hopi, komoktotokya. This is always the third day before the conclusion of a
ceremony, and in every ceremony, this day is always named songede and the following
wafer-bread or food-preparing day is mowakoko iti' (Hopi, totokya).
3. These were presents from the boys to their dance partners. The wafer-bread
the girls baked each day was for all in the kiva.
4. Hopi, kisunabi. It is the middle or dance place, the kakati of the Keres.
5. In successive sets of eight.
6. For this recurrent theme of the girl who would stay home, cp. Zufii, Cushing,
429 sq.




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time I came. Cactus Flower girl planted her father's early planting.
Soon the next planting-time came, the planting of watermelons,
pumpkins, squashes, and, last of all, corn. The field the girl's
father had was big. He was getting old, too old to work this big field.
Soon the plants came up. They were glad they were up. Of cottonwood branches they made a little shade there at the field for him to
eat his lunch under. They cut the weeds. (There is a plant they eat
called kweo', 2 which the women gather.) The mother of the girl told
her that she was going with a lot of women to gather kweo'. The girl
said to her mother, " Well, go! " So her mother went with the women,
and the girl stayed behind in the house alone. There was an old man living
next door. The girl wanted to build a fire; her fire was out. She took a
potsherd and went into the house where the old man was. He was
weaving a dress. She asked him if the fire was in. The old man told
her that the fire was in. So she put some embers out of the fireplace
into her potsherd. As she was going out, she stepped up to the old man
weaving. " Whom are you weaving for? " she asked the old man.
" I am weaving for my spouse, " 3 said the old man. She went on
talking to the old man, and the old man talked to her. She began to
play with the old man. There she stayed playing with him all day. She
never went back to build her fire. The wife of the old man came
back from the fields, and saw the girl lying by the side of the old man.
She stepped up to her, and seized her arm. The old woman was very
angry. She went to the girl's house. The mother of the girl had
come in and found the fire out. She was surprised, since her child
never went out. The old woman came in and said, " Your child was
lying with my husband. " She went to the old woman's house
where the girl was still lying with    the  old  man. Her mother
grabbed her up and whipped her, whipped her hard. She took
her home and whipped her again. The girl picked up her blanket
and left. She went to the east. She came to a road, and she followed that road all day. She came to a place where somebody called
her, saying sho'! 4 And again shy! She looked around, but she saw
nobody. Again she heard sho'! The voice said, " My grandchild (nabi
sayae'), where are you going? Here I am. " She looked around, and
I. On First Mesa a series of plantings are regulated according to solar observations
which have been correlated in some way with our calendar, the first of the nine
plantings being on April I5th and the last on June i6th.
2. Sporobolus strictus (Scribu) Merill. In Hopi kwahkwi; used in prayer-sticks in the
Soyal ceremony. (Voth 2: 20.) Used also in prayer-sticks on the Rio Grande (Robbins,
Harrington, Freire Marreco, 49, n. I).
3. Nabi son, applied to either wife or husband. A woman may also call her husband nabi sena, my old man. See, too, Freire Marreco, 280. TheTewa, like the people
of Zufii, call their Town chief nabi sena, a term of reference not used by the Hopi.
4. This is the call at Zuni, too, for anyone passing by.




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she saw a little spider sitting by a bush. "I am your grandmother, "
(saya') Spider Grandmother (yowelu saya ') said to her, " I was waiting
for you to stop you. You are going away never to return to your
mother and father. " Spider Grandmother thought that maybe a
giant 2 had made her go away because she never danced or went to a
game. And Spider Grandmother grieved to have her grandchild go
away and leave her mother and father. She said to her, " I am very
unhappy to have you go away. I think the best thing is for me to go
with you. If anything happens to you, I will protect you, " she said
to her. - " How can you go with me? " the girl asked. " I will go, "
said Spider Grandmother, " I can climb up back of your ear. " So
Spider Grandmother said to her, " Well, I will get ready my medicine
(wo'lo). " She wrapped up her medicine in a cloth and put it on her
back. The girl picked up her grandmother and put her back of her ear.
Then they started on.
The girl was crying as she went along. She cried, cried, cried,
crying in this song:
Owe we wee
Way away
Owe we wee
Way away
Pogwinge omengneng
Big Lake I am going.
She kept on crying until they came to a place where there was a big
lake. Spider Grandmother said to her, " Here is the place you are
bound for. "The girl was frightened. She did not know how she was
going to stay here, there were no houses here to sleep in. Soon they
reached the edge of the lake. In the middle of the lake were two poles
coming out of the water. As they watched, the poles grew higher and
higher, soon there was a big ladder coming out of the water. They
heard a sound, someone was talking under the ladder. They saw the
head of somebody coming out of the water. This was a kiva, and
coming out of it was a good-looking woman. It was Pokekwiya
(Pour-water Woman). 3 She politely addressed them, asking them to
I. Cp. Voth i: 30.
2. Penatoyg (Hopi, suyuku) would kill and eat a person, or could make a person do
something bad or go crazy. This concept of inspiring evil I have never heard expressed elsewhere among Pueblo Indians. But compare Voth: 56. Suyuku (suuke)
figures at Zufii and among the Keres, but always as a giant, or as a child- or bodysnatcher (See too p. o5), but not as a devil. In this case I suspect school influence.
3. Hopi, Hahaaiyi. She carries a gourd bottle (Fewkes 2: P1. VII) and pours from
it on everybody. She is the mother of all the kachina (Tewa, k'atsina.) She is also a
woye or clan kachina of the Kachina clan. According to Fewkes (2: 68) she appears
in thepalwlikonti (Fewkes 2: 42) when she offers her breasts to the snake effigies.




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go to her house. The girl said to her, " There is no way to go to
you. " Pour-water woman had a ball of corn mealin a placque basket.
She picked the meal ball out of the basket and threw it across the
lake. ' The water spread away, there was a road for the girl to go on.
The ball reached the girl. Pour-water woman told the girl to go on
and follow the track. She followed the track and reached the kiva.
When she reached the kiva she looked back, she saw that the water
had closed in and there was no road. Pour-water woman said to her,
" My daughter, I have been waiting for you all day. I am glad that
you have come. I have been expecting you many days. I am your
mother. I will care for you like your mother and father. I am your
mother. Follow me. " They went down into the kiva. Pour-water
woman said to her, " My child, be happy. Your older sister is here,
your younger sister is here. " Everybody said, " Come in. " Everybody said, "Here is a place to sit. " She saw  lots of people inside.
They were good people, they shook hands with her. They said," My
older sister, I am glad you have come. My younger sister, I am glad
you have come. "There was a big fat man sitting by the fireplace. He
was called their father, he was M6yingwe. 2 He said he was glad that
his daughter had come. They gave her something to eat, watermelon,
muskmelon, also mala'no. 3 She ate. After she finished eating, M6yingwe filled his pipe with tobacco. It was a big pipe. He lit it, he smoked four times and he passed the pipe to the girl. " After you smoke,"
he said to her, "we will talk about how you came here. " The girl had
never smoked. She was frightened. Spider Grandmother said to her
that it was all right for her to smoke, she would help her. She smoked
and blew the smoke from her mouth. M6yingwe told her that she
must swallow the smoke. Kyungi (pocket gopher) was the girl's grandfather. He dug out under the lake, he dug a tunnel to where the girl
was sitting. The girl felt something poking her and she thought she
should move; but Spider Grandmother said to her, " Under you there
is a hole for the smoke to pass through. The smoke will pass through
This might equate her with Hemokatsiki of Zufii who performs a like rite in the
initiation of the children. At the corresponding Hopi ceremony, the powamuye,
Hahaiyi also appears. Cp. Voth 3: 1 9. Voth refers to another kachina, Haaa, as the
mother of the kachina. (ib., 117.)
I. Cp. Hopi, Voth I: 36; Zufii, Parsons 3: 237. The ritual meal-road is ubiquitous in Pueblo ceremonial.
2. The name is Hopi, the Tewa borrowed it. M6yingwe is not a k'atsina. He is
dressed in grains of corn, all of different colors, and the grains are all over his body,
and over his face and head and hands. (Cp. Voth: 39; Voth 3, PI. LVII.) He is
the corn supernatural, corresponding, with a change of sex, to Iyatiku' of the Keresans. This narrator betrayed the same reluctance about naming him as would a
Keres about naming Iyatiku', saying at first that he had forgotten his name.
3. Hopi, mopi, wafer-bread in long, narrow rolls - a common way of serving
this bread.




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you and into the hole and through the tunnel a long way (perhaps
four miles) beyond the lake. " The girl smoked, smoked, she never
got sick from the smoke. She handed the pipe back to the fat man.
" You are a man, " (shen umun) he said to her, " nobody before you
has been able to smoke out this pipe. You are a man. You are
safe. " So Cactus Flower girl was to live with them, with these
k'atsina.
Well, after a while, Pour-water woman said to her, " I am going to
give you some work. Grind our corn and you will be safe. " She led
her into another room. She took a big chunk of ice and put it into the
mortar. " If you grind this corn before dark, "Pour-water woman said
to her, " you will be safe. " She picked up the grinding stone. There
was no way, she saw, to grind the ice. She tried to grind, she began to cry.
Her grandmother told her not to cry, but to keep on grinding. Then
Spider Grandmother came down from her ear, she got out her medicine, put it into her mouth, and spat it on the ice. The ice began to
tnelt. It melted, melted, melted. Before dark it was all melted and they
poured the water into four jars (pomele). Before dark Pour-water woman
came in, only a little ice was left. She said, " I am so happy you have
been grinding. The water you have ground is for you and for all the
people on the earth. It is rain. " She told the girl to come out and she
gave her supper. After supper Pour-water woman told the girl to go
with her into another room to sleep. " There is a bed for you, " she
said to her. She closed the door. It was dark there. Cactus Flower
girl put her hand on the bed. It was not a bed, it was a cake of ice.
She wept, she said to herself, " This time there is no help, I shall be
frozen to death. " Spider Grandmother said to her, " It is all right. I
will help you, " she said to her. Spider Grandmother came down
from her ear, and untied her bundle of medicine. In the bundle were
two turkey feathers. " Put this feather on top of the ice, "' Spider
Grandmother said to her grandchild, " you will be able to lie on it.
And this other turkey feather put on your chest, for your blanket. " 1
She put one turkey feather on the ice, and the other turkey feather
on her chest. 2 She became warm, and she slept well all night. Early
in the morning Spider Grandmother told her to look down from where
she had been asleep. She looked and saw that she was on the edge of
a cliff, outdoors. " Look down again, "said Spider Grandmother. She
looked and she saw a lot of bones lying below. They had been killing
the girls who slept there. " You might have died, " said Spider Grandmother to her, " but you are still safe. " NQw somebody said, "I guess
I had better go now and throw her away; she must be dead. " Pouri. The single turkey feather at the back of Hopi, Keresan and Jemnez prayer-sticks
is called the blanket or mantle.
2. Cp. Voth I: 162, I64.




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water woman went to her and said, " Why are you not dead? You
are a man. Nobody could sleep on that ice and not die." The girl got
up; she hid the turkey feathers from Pour-water woman who did
not know that she had had anything for her bed and blanket. Pourwater woman said to her, "Come." She followed Pour-water woman
to the room where the people were. They gave her breakfast. Aftershe
finished eating, they said to her, "You may work now. You cannot
sit here all day without work. Work to make yourself happy. " Pourwater woman took her back to the same room, where again there was
a pile of ice. " Grind this, " she said to her, " if you grind it before
evening, you will continue to be safe. " Again there was no way to
grind the ice until Spider Grandmother put her medicine on it when
it began to melt. Towards evening in came Pour-water woman again.
There was left only a little piece of ice. Pour-water woman said to
her, " I am so glad you have ground this. " They poured the water
into four jars. That is rain, " said Pour-water woman. She told her to
come out and she gave her supper-watermelon, fresh corn, fresh waferbread. They finished eating, they talked, it was bedtime, the girl was
tired. Pour-water woman said to her, " Come, go to sleep. " She took
her into the same room. " That is your bed, " said Pour-water woman to her, and she went out. Thegirl was no longer afraid. She laid
one of the turkey feathers on the bed, and the other on her chest. She
slept warm and well. Next morning Spider Grandmother said to her,
" Wake up. " She sat up on top of the ice. Soon she heard a voice
saying, " Well, I think by now she must be dead. The wind was blowing all night. Everything was frozen. I better go in there and throw
her away. " Pour-water woman went in, there the girl was sitting,
looking happy. " Come, follow me, " she said to the girl. She followed Pour-water woman to the same room where they gave her breakfast. She ate, she finished eating. They said to her, " You may go to
work now that you may not feel lonesome. " Pour-water woman
took her into the same room. There was a pile of ice. " Grind this
corn, " said Pour-water woman, " that you may be safe. " And she
left. The girl was no longer afraid. Spider Grandmother came down
from her ear, she took out her medicine, she put it into her mouth,
she spat it on the ice, the ice melted. Before evening in came Pourwater woman, she saw that the ice was ground up. She said to her,
" You are a man. I am very glad you have ground all this ice. This
you have done for the whole world. It is rain. " Again she gave her
supper. She ate her supper. Now this was the third night. It became
bedtime. " You may go to bed now, " said Pour-water woman to
her. She took her into the same room. No longer was she afraid. One
turkey feather she lay down on, the other she covered herself with.
Soon she heard sounds. It was a heavy wind storm, a heavy snow
storm. It snowed all night. All night the wind blew. The girl was




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covered by the snow; but she did not freeze. In the morning she heard
a sound, a voice saying, " I better go in and throw her away before
she rots and stinks. " The door opened and in came Pour-water woman. The girl did not move. Pour-water woman said to her, " Wake
up, my child. " She stirred, she got up, she was covered all over
with snow." Well, you are a man, " said Pour-water woman. " I do
not know why you did not freeze. You must be some kind of a person (kevidahe leumut)," 1 she said to her. "Well, follow me, my child. "
She led her into the same room where the people were. She gave her
breakfast - watermelon, muskmelon, corn. That was the fourth day.
" Well, this is the last day, " said Pour-waterwoman. " You may go
to work. " They went into the same room. There was a basket there
with corn in it, real corn. " If you grind all this before evening, you
will be safe, " said Pour-water woman to her. She ground all day;
before dark she had ground it all. She heard a sound. " I better go
in, " Pour-water woman was saying. Pour-water woman came in.
She saw that all the corn was ground. " I am so glad, my child, that
you have ground all the corn, " she said to her. She led her back to
the room where the people were. They gave her suppers
Well, " said Pour-water woman to her, " now you are safe. You
are going to get a husband. You will remain here for a boy, for my
child. " She left the room, she returned, a boy followed her. " Well,
here is your husband, " said Pour-water woman, " his name is Mantaenu (Handmark Boy). 2 That is your husband," Pour-water woman
said to her. " This is the last time you will have to do anything.
The boy went back to the room he came out of. In that room she
heard a noise. K'atsina in there were making a noise. Out came Pourwater woman at the head of the k'atsina, lots of k'aisina. They put a
buffalo skin around the fire to make it dark. Then they drew the
buffalo away 3 and it was light again. There were Avayun (waterI. If anyone fell off a cliff, without hurt, this would be said of him; but if a man
with a fetish (tiponi) made rain or if he raised more corn than anyone else, they
would say of him ku'tawinataping'anke'le, which was translated " his heart is strong,"
how literally, I do not know.
2. On his mask there is a hand print. Cp. Fewkes 2: PI. XLI. Possibly the girl
in the picture is Cactus Flower girl. At Zufii this girl kachina is known as Wolekwenon and she appears among the Wotempia dancers.
3. In this kachina dance water snake images project through apertures in a piece
of canvas stretched on a frame with yucca twisted ropes. While they are getting this
property ready they will cover the kiva fire..... Anyone may call for this water
snake (Tewa, avaiyun, Hopi, palokiin) dance. They plant corn in the kiva forpalokun
four days in advance; the men must stay in the kiva fasting from salt and meat and
keeping away from women, i. e. they nabwala, (Zufii, teshkwi). There are six or more
images, eachdancer carrying one. The night of the dance they carry the images from
kiva to kiva. Koyemshi sing. Cp. Fewkes 3: 40-2. The performance seen by Fewkes
in 900o was held in kisunbi kiva in Tewa, and he states that the snake images were
owned in that town. These images are permanent. A Snake clansman is their custo



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snakes), coming out of the holes (screen apertures), and dancing. On
them Pour-waterwoman sprinkled corn meal. Some of them were big,
some were small. Spider Grandmother said to her grandchild, " My
grandchild, look closely at them. Which is your husband? "The girl
said, " That large one is my husband." -     " You are mistaken,"
said Spider Grandmother, " the smallest is your husband, he is inside
of that water-snakc." Pour-water woman stepped up to the girl and
said to her, " Well, my child, which is your husband? If the one you
say is the right one, he will become your husband. Stand up and
walk to the right one and say,' Myhusband, come out!'" She stood
up, she looked at them, still she did not believe that the smallest
was her husband; but Spider Grandmother saidto her, " Indeed, the
smallest is your husband. " She walked up to the smallest, she said,
" My husband! You are my husband. " She seized the horn of the
water-snake and pulled, and her husband came out. Pour-water
woman saidto her, " Well, I am glad that you chose your husband."
The dance was over, they all went into the other room. Soon, on
the north side she heard a noise. Out came Pour-water woman again.
There were some tameh'gehin k'atsina, ' lots of them. They began to
dance. They danced, danced, danced. Pour-water woman stepped up
to the girl and told her to guess which k'atsina was her husband. If
she guessed right, she was to have him for her husband. Spider
Grandmother said to her, " My grandchild, do you know which is
your husband? " - " Yes, " said the girl, " that one is my husband. " -" No, " said Spider Grandmother, " that is not your husband. Your husband is the little boy at the very end. " That was
Fire maker (Poteke). 2 At first she would not believe that was her
husband. Pour-water woman said to her, " Well, show me your husband. " She walked around them, she said, "Here is my husband.
And she pulled off his mask. That was her husband. Pour-water
woman said to her, " I am glad you guessed your husband. " The
dance was over. Then on the west side she heard sounds. They were
tempeh k'atsina. 3 They came out and began to dance. Spider Grandmother said to her, " Look closely and see which is your husband. "
dian, but they are kept in his wife's house, a Tobaccohouse. The images are fed and
cared for like any fetish. At Zufi this water snake (kolowisi) ritual is found in the
kachina initiation ceremony. There is also a water-snake priesthood set of ashizanni.
I. Hopi, suyun kachina, " all kinds; " Zuni, wotenmlpa.
2. Hopi, Avatshoya. See Fewkes 2: PI. XXI. I was told that Abachewe or
Avachwia, as I got the name, looks like Zufii Shulawitsi, he is white all over spotted
with black. The spots represent grains of corn, and he carries corn in his sack. The
comparison is somewhat corroboratory of the suggestion that Shulawitsi as well as
Shuraiya of Laguna is a Corn being, his spots also representing corn. (Parsons 12:
222, n. 7) Shulawitsi and Shuraiya are firemakers, and Shulawitsi, like Avatshoya, a
little boy. See pp. 91, 94, 95.
3. Hopi, lehna (flute) kachina. Fewkes 2 PI. XXXXIX.




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She looked at them, they all looked alike to her, she did not know
which was her husband. But she guessed. " Well, that one is my
husband." - " No, you are mistaken, " said Spider Grandmother,
" none of them is your husband. Your husband is inside of the flute
which the dancer in the middle ' is carrying. " Pour-water woman
stepped up to her and said, " Tell me which-is your husband, and
you will have him. Walk up to him. " The girl did not believe that
her husband was in the flute; but Spider Grandmother repeated,
" There is your husband in that flute. " -  " Show me your husband, " said Pour-water woman. So the girl walked to the dancerin
the middle and took the flute from him, holding it in her hand.
"Blow it, "said Spider Grandmother, " and he will come out." She
blew it, out dropped her husband from the flute. " I am glad you
found your husband, " Pour-water woman said to her. " Once more
you have to guess, " said Pour-water woman. The dancers withdrew
into their room. Soon, she heard sounds in the room to the south.
Out came Pour-water woman, and more k'atsina, lots of them, pon
k'atsina. -They began to dance. " Well, my grandchild, " said Spider
Grandmother, " which is your husband? " She looked at them, at
one of them she looked closely. " That is niy husband, " she said.
"No, my grandchild, your husband is not in this dance at all. But
the next song in the dance will be about you. If you cry over it,
you will lose your husband. So you must not cry, " said Spider
Grandmother. They finished their song, they started on the next
song. Pour-water woman said to her, " This song is to be about you.
If you cry over it, you may not marry my son; if you do not cry,
you may marry him and take him home." They began to sing of Cactus Flower girl, why she came there, and how she had left her father
and mother. Soon a tear began to trickle down her face, but Spider
Grandmother was sitting on Cactus Flower girl's cheek and she
swallowed the tear. Everybody was watching the girl to see if she
would cry. She did cry; but there was Spider Grandmother drinking
the tears as they came. Pour-water woman stepped up to her. "Thank
you, my child, " she said to her. " You are a man. You never
cried. You may marry my son. " The dance was over. All the k'atsina
brought presents for her, for their female connection by marriage
(sa'i) - corn,watermelons and muskmelons.
The sun was about to rise, and at this time they were to wash
Cactus Flower girl's head. Pour-water woman started by untying her
hair wheels. She put water to her head with the pochtsele, 3 telling
X. The position, as at Zufii or Jemez, of the dance chief or director. He is the one
to carry or wear the significant paraphernalia of the dance.
2. Hopi, novak (snow) kachina. Cp. Fewkes 2: P1. XXII. Said to be a Tewa
kachina (Ib., p. 83).
3. The completely kerneled ear of corn which is given to a child or adult on receiv



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her to live long. Everybody, including M6yingwe, washed her head,
dipping four times with the pochisele. They washed the boy's head too.
That day she again ground corn. Then she finished grinding and
began to cook for them. She cooked muwashing. ' After she finished
cooking, Pour-water woman said to her, " It is dinner time. You
had better get ready some food for the man who is at work. " She did
not see any man at work; but they piled up maka'no, and prepared
kenshi. 2 They opened the door on the south. Cactus Flower girl did
not go in with them, Pour-water woman and the girls carried in the
food. Before evening Cactus Flower girl cooked some more muwashing.
They had supper. All the people there were glad they had their sa'i
with them. It grew dark. Pour-water woman said, " It is bedtime,
we did not sleep last night, we are tired. " She opened a door. "Well,
come in, " said Pour-water woman to Cactus Flower girl and to her
son. She made a buffalo skin bed for them. They slept together. It
was daylight; she was safe. That day Cactus Flower girl ground
corn again and made muwashing. Pour-water woman took some
rmaka'no and kenshi into where the men were working. Cactus Flower
girl did not see the men at work. They said the men were working
for her. After dinner she began to grind again. She made muwashing
again for supper. They had supper. At night they went to bed. That
was the second night. The next day they did as before. At night they
went to bed, that was the third night. The next day, right after
breakfast, in came a big black man they called Nepokwa'i'. 3 He
brought in a big buckskin on his shoulders. They gave him breakfast.
"Sa'i, " he said to her, " come over here, and I will cut you moccasins. " He had some buffalo skin to make soles. On the right side
of the room he sat, making the moccasins. Before dinner he had made
one moccasin. He started on the other. A boy came in. He was Mukwanteenu. 4 He stood by Nepokwa' i'. He picked up the finished
moccasin, and began to crush it. " What are you doing?" said
Nepokwa'i'. " You are a bad boy. That moccasin is still damp. "
Mukwanteenu took a stick and tried to reshape the moccasin to look
ing a name, after it has been used, as in the tale, as a dipper, and which as a person's
"mother" figures frequently in ceremonial.
I. Corn meal cooked in corn leaf and with ashes and sugar. See Robbins, Harrington, Freire-Marreco, 91.
2. Parched sweet corn flour in water. It is associated with the kachina. (Robbins,
Harrington, Freire Marreco, 92.)
3. Hopi, Kopop6ol (See Fewkes 2: P1. XXV.). He has a gourd penis and is
perhaps to be equated with the chief personage in the ilolowishkya ceremonial of
Zufni. (See Parsons I3: 195-I99.) The ceremonial at Laguna corresponding to the
ilolowishkya of Zufii opens the deer hunting season. Kopopol6 is a hunting kachina.
(Cp. Fewkes and Stephen, 211, n. I. )
4. Hopi, He' he'a. Fewkes 2: pp. I 3-4, PI. XI; Stevenson 2: P. LII, LIII; Dumarest, I77-I78.




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like the other; but he could not do so. I Nepokwa'i' was very angry.
He said, " After this whoever makes moccasins will not be able to
make them look alike. " He stood up, he whipped Mukwanteenu
with the stick he had. Mukwanteenu moved his mouth like this
[twisting down a corner], and his mouth has been crooked ever since,
and he began to cry, and ever since his eyes have been dropping tears.
If all that had not happened then he would not look now as he does.
That evening two men brought in a shehka, 2 an ayu, 3 a malap'ai, 4
and a koa. s To Cactus Flower girl they gave the k'oa and the malap'ai.
Then Pour-water woman cut her hair as Tewa women now wear it
cut, and she tied it as Tewa women now wear it tied. 6 " Well, "
said Pour-water woman to Cactus Flower girl, " I think your mother
and father must be homesick for you. They are lying down. 7 They
neither eat nor drink, they are very sick. We had better take you
home to your father and mother, " she said to her. So all the k'atsina
who lived there came in, filling up the room. They dressed up Cactus
Flower girl, in the k'oa and malap'ai and shehka and moccasins. " We
must all go, " said Pour-water woman. They all started out from the
kiva. Pour-water woman threw out a ball of corn meal, and all walked
over the track it made. They all went on, each k'atsina carrying a present for his sa'i - corn or watermelon or muskmelon. They reached
the place the girl came from. Cactus Flower girl called, " Mother!
Father! " She heard no voice in answer. She called again, " Mother!
Father! " She called four times. Then she heard a voice saying,
" You are a naughty girl to call ' Mother! Father! ' Our child went
away long ago. There is none to call us Mother, Father. You are a
naughty girl. "- " Well, my mother, I am here. My father, I am
here. " They did not believe her. She said it four times. Then she
stepped down inside. They sat up, they put their arms around her,
they wept. They were very much surprised that their daughter had
come back. Pour-water woman said to her child, " My child, you
i. At Zuii anyone who is a hasty, incompetent worker is said to work like He' he' a.
2. Large white, cotton embroidered blanket, made for a bride.
3. White blanket withred and dark blue border.
4. Large cotton belt, with large knots and long fringe. Made for a bride, used also
as a dance belt.
5. Black and dark blue woolen dress, the native dress which is worn over the
right shoulder and under the left arm.
6. Banged to reach to the tip of the nose but drawn accross the forehead and
tucked under the longer locks which are left hanging on either side of the head. They
are rolled loosely, not wrapped with grease stiffened yarn, in the Hopi fashion.
7. Unless she is sick or " homesick " a Pueblo Indian woman would not think of
lying down in the day. I recall how once a Hopi girl, seeing me lying down, -
I was resting from taking down one of these lengthy tales, - remarked to her mother,
" She is lying down, she must be homesick. " Cp. Voth I: 72. (" They were no
longer sitting up because they were so homesick. ")




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must stay here and work for your old man ' and your old woman. Do
not return home. Do not be lazy; work well for them. " Everybody
said the same thing to the boy. They brought their presents in and
filled the house up. And the houses of all in the town they filled up
with watermelons and muskmelons, while the people slept. 2 When
the people woke up, they wondered who had brought them the melons.
The old man who had the trouble with the girl was dead, and his
wife was dead. Another old woman who lived next door saw Cactus
Flower girl and told the people that Cactus Flower girl had returned home, bringing with her a boy. All the people were glad to see
her. They went to see her and shake hands with her.
That year the boy staid there. One night there was a call, announcing that they were going to hunt rabbits. The boys of the village
were all angry that Cactus Flower girl had brought home a boy, they
had all wanted to marry her, all had asked to have her. Now they
were planning to take his wife away from Handmark boy. 3The man
who killed nlost rabbits was to take her. 4 Everybody was happy, thinking he was going to get her. In the morning Handmark boy picked
up the four rabbit sticks he had brought with him from home. His
father-in-law got out his rope [to tie the rabbits] for him and they
got some food for their son-in-law (soyingi, male connection through
marriage). He came to the place where the men assembled. They started out, all day they killed rabbits, all but Handmark boy who killed
only one little rabbit. But when they started home Handmark boy began
to kill rabbits and jack-rabbits, and he killed more than all the others.
So they could not take away from him his wife.
The next night they called out for a race, the winner was to take
Handmark boy's wife. Some of the boys were good runners, they
expected to take her. The race leader 5 came and told them to go
below, on the flat. Everybody went below, including Handmarkboy and
his wife. The runners took off their clothes, to run a long distance. The
race leader said, " The man who comes in first will take Handmark
boy's wife. " The mountain they were to run to was a long way off.
They were good runners, Handmark boy was behind them all. He
reached a hill where a bird was sitting, a swallow (avamiu). Swallow
said to him, " My nephew (memee'),'my poor boy, you will never
beat those runners. They are a long way ahead now. Get on my back,"
Swallow said to Handmark boy. " How can I get on your back? You
are so small, " said Handmark boy. " Well then, stay here. I will go
I. Obia sena, Englished as father-in-law, and obia kwia, mother-in-law.
2. Cp. Voth t: 73. See also 91 I may recall the fact that the kachina are preeminentlybringers of gifts, gifts of crops and of rain.
3. Cp. Voth I: 49.
4. For the idea at Zufii of competing for a man's wife, see Parsons 3: 243.
5. Uneluhkena > eluh, race, kena, leader.




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for you, " said Swallow. Soon he overtook one of the runners. He
looked like Handmark boy. He went on and he overtook another
until he overtook them all. He reached the mountain, he circled around
it and returned. He met the runners and he said to them," You
boys must run harder to get me. " They thought it was Handmark
boy, but it was Swallow. He reached Handmark boy. " Well, my
nephew, " he said to him, " I will go on with you; but they will
overtake you. " He went on. He looked back. " They are catching up
with us now, " he said. They ran on. Swallow said, " I guess you
had better hold on to my wings. " Now they were close to the line
where the people were. Everybody called out, "Handmark boy, come
on! Come on! "They had no more than reached the line when
the other runners came in. But Handmark boy won, and he kept his
wife. The people said, " He is a good runner. It is well that he keeps
his wife."
Next day in the evening he heard another call, tomorrow they
were to hunt mountain sheep. Handmark boy did not know where
the mountain sheep were. His father-in-law told him that they were
far out in the moutains. Only four men were going hunting. They
went south to a big canyon. Handmark boy saw a mountain sheep
and followed it into a canyon. The others were hunting somewhere
else. The sheep went into a very narrow place. Handmark boy came
close up to him. The sheep turned back. Handmark boy took his
medicine into his mouth, and spat it on the sheep. The sheep turned and ran at him to toss him. He pulled his bow, shot and killed
the sheep. That was a man in that mountain sheep. That was the
way they planned to kill Handmark boy. I He did not go down to
get that sheep, but looked for another sheep. He did not go after the
sheep because the mountain lion 2 he carried in his wallet 3 said to
him, " That is not a real mountain sheep. It was a man to kill you.
We had better look for a real sheep. " Handmark boy took off his
wallet, and placed the mountain lion on the ground. The little mountain lion turned into a big lion and chased a real mountain sheep and
killed it. Handmark boy took the sheep home. (The lion turned back
into stone.) They were witch people 4 trying to kill him. The boy
who had turned into a sheep went home.
The next day, in the evening, Handmark boy heard a voice calling out that they were going out to hunt down a certain bear with
cubs, that was killing people. That bear, too, was a man changed to a
I. Cp. Navaho, Matthews I: I86-I87; See p. 68.
2. Tewa, kenhepii; but here, the term used is kenbepiipung, referring to the fetish
of mountain lion as in Hopi the suffix poko indicates the fetish animal, tohoe, mountain lion, tohopoko, fetish of mountain lion.
3. Tewa, patikimu; Hopi, pilamuki.
4. Tewa, kyuge', Hopi, powaka.
14




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bear. This time they were sure to kill Handmark boy. A call came
to hurry. Handmark boy got his arrows and bow, and went out with
the men. They found the track of a bear. They said to Handmark
boy, " Follow the track. If you kill the bear, you may keep your wife.
If the bear kills you, somebody will take your wife. " Handmark boy
followed the track. He came to a place overgrown with bushes, it
was the only place for the bear to go. He followed the track. His
mountain lion said to him, " My father, stop here. That bear is asleep.
Soon he will wake up and attack you. Take me out. " Handmark
boy took him out. "I will lie here," said Mountain Lion. " If the bear
is strong enough to kill you, run to me. Shoot him in his paw when
he wakes up and stands up and raises up his arms. " Handmark boy
came up to where the bear was, he shuffled his feet. The bear jumped
up, and held out his arms. Handmark boy shot him in the paw. The
bear fell down dead. Handmark boy cut out his heart. (He was not
really a bear.) He dragged him along to Mountain Lion. Mountain
Lion put him on his back and carried him until they came near where
the people were, then Mountain Lion went back into the wallet. The
people said to Handmark boy, " Did you find a bear? " - " Yes. "
-" What did he do? Did he fight? " - " He stood up and held
out his arms, and I killed him. "   " Where is he?" - " Over
there, " he said. Everybody with him was happy. This was the last
thing they did to Handmark boy.
After this they lived on to the time of planting corn, to June, when
it was very hot. Handmark boy went to the fields to cut weeds. His
wife said to him, " I will bring you your lunch. " She started out to
take his lunch to him. When she reached the field, she found him
sitting under the shade. They ate together and then she said to
her husband, " You better go now and cut the weeds. " - " It is too
hot, " he said to her. " Nevertheless, you better go and cut the
weeds. " She said so four times. He went to cut the weeds. He felt
weak and he stopped working. His wife came up to him and asked,
"Why did you stop working? " He said nothing. She took him by
the arm. He was dead. She came back and she found grass growing
there where he lay. His bones had become grass. Hewas an ice-boy,
and he had melted away. In this way she had killed him for what
they did to her in his home.
Naheimo't'o'pit'ai, thus far I know.
9. THE BROKEN WATER JAR: ' WATER SNAKE BOY. 2
Long ago the people were living at Walpi. The Tca'akamuni (Crier
I. This tale is known also at Zuni where it was outlined by Nick on showing him
Fewkes 2: PI. XXVI.
2. Recorded by Ruth Bunzel, four years after the preceeding tale was recorded,
from the same informant.




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21I


chief) had a daughter. She was a Cactus clan girl. She was a fine looking
girl. The War chief had a good looking son and he wanted to marry
the girl. The girl also wanted it. Both of them wanted to marry. In
the evenings the girls went down to the spring to get water. They
carried water jars on their heads and went down to the spring. She
never went with the other girls. She never went outside to any of the
houses. She stayed at home all the time and did her work. She did
not go around like the other girls. One day a young girl came there
and said, "Let us go down to get water, "she said. " No, I don't want
to go down to get water with you, " said the girl. " You ought to
go, "said the younger girl. All the girlswanted the War chiefs son to
marry one of them, but the Cactus girl got the boy and they were angry
about it. So they sent the little girl to tell the Cactus girl to go down
to get water with them that evening. She persuaded her to go with
them, and soon she said, "All right, I will go with you. " So
in the evening when it got cool the young girl came again ready to go
down. Then she took her jar and both of them started down the trail.
When they came there the girls were already going back, carrying their
water. " Are you going now? " - "Yes, "they said. " We will wait
here for you, " said the girls. Then the two girls went on. They went
to the spring and filled their jars with water and went back home.
When they came up they came to the place where the other girls were
playing. They put down their jars and began to play. While they
were playing the girl who had come to ask her to go down kicked her
jar and the jar was broken. When the jar was broken the little girl
said, " Your jar is broken. " She said she was sorry and cried. She
did not know how the jar had been broken. She cried and went home
without water. When she came home her mother asked her, " What
is the matter? " -" I have broken my jar." - " You have broken
your jar? You are a naughty girl. You should know enough not to
break jars. " She took up a stick and began to hit the girl. She was
angry that her mother whipped her. She took her blanket and went
out.
It was nightfall and she went down the trail. While she was going
southeast she stopped to pass water. Then someone said something
to her. " Move back. " She heard the voice and looked around, but
it was dark and she could not see anyone. She looked around but
she just heard the voice. Soon the voice said, " Here I am, granddaughter. " She looked closer and there was a spider. " Here I am,
granddaughter. You are going where your life is in danger. You would
never come back home. I am sorry for you and I was just watching
for you to come along. Come in, " said her grandmother. " How can
I come in? It is a tiny hole, " said the girl. " You just step in and it
will be a big place, " said the Spider. She did so and it became a big
door. She went in and it was a niceroom. She had lots of things there.




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" Now this will be your home. You will stay here forever and never
go home, " said the Spider. " You are the daughter of the Tca'akamuni, and you are the mother of all the people, " Spider-woman
said. "You stay right here. I have the same kind of jar as the one
you broke. You need not feel sorry. Whenever you go home you can
take oneof these jars with you. " Next day she washed her hair. She
lived with Spider-woman for many days.
The boy who was going to marry the girl lay on the top of the house
and waited for the girl. He wondered what had happened to her.
Every evening when it got cool he went to the top of the house and
watched for the girl to see what had happened and where she had gone.
He did not see her for a long time. He was lonesome for the girl,
because he wanted her for his wife. It was about the time she should
have become his wife and he was very lonesome for her. Her mother
and father and brother felt the same as the boy. They did not know
what had happened to her. They did not know where to look for
her. They asked from house to house to see if anyone had seen her,
but no one had seen her. No one knew where she had gone and what
had happened to her. Her father and brother did not know where to
look for her and they gave up. They did not look for her any more.
They were all sick in bed because they felt so badly. Her father and
brother and mother were all in bed because they were lonesome forthe
girl. They were thinking and thinking of the girl all the time, but
she never returned.
At that time Spider-woman told the girl, " Well, my granddaughter,
I will wash your hair early in the morning. " As soon as she got up
in the morning her grandmother was ready and she washed her hair.
She washed it and dried it and after it was dry she put it up in whorls,
and she dressed her. Her grandmother gave her a new dress and
a new belt and new mocassins and a new blanket. Then she said,
"Well, my granddaughter, it is about time for you to go back to your
home. Your mother and father and brother are sick in bed. They are
lonesome for you and they are sick in bed for many days now. You
must go back home. Here is a water jar to take back with you." The
water jars were all in a row. " Now, my granddaughter, you pick out the
one that suits you best. " She looked at all the water jars. She looked
and looked and the best one in the row was just like the one she
had broken. So she pointed to that jar. " This is the one I want to
take, " said the girl. " Oh dear, " she said, " do you want the best pottery? Why don't you take a new jar. You ought to pick out a new
jar. " -" No, grandmother, I want to have this one. You told me to
pick out the one Iwant, and this jar suits me, so I will take this one. "
-" All right then, " she said. " But never put your finger into the
jar. Use the dipper. Remember, do not use your fingers or hands, or
put your hands into the jar when there is water in it. Remember this,




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my granddaughter, " said her grandmother. " When you go down
to the spring the boy will come down to meet you. The boy is watching for you. While you are inside the spring and your jar is full of
water, if the boy comes and asks you where you have been, do not
tell him. Watch the boy. Don't let him put his hand or his finger in
this jar. Remember this. Then when you fill this jar it will last forever,"
said the grandmother, " it will never get dry. There will be water in it
forever. That is the reason why I was wishing that you would not
pick out this jar, but you did. So be careful and watch everybody.
If anyone comes into the house for a drink of water they should
not use their hands or put their fingers in this water jar, " said her
grandmother. Then she said, " Well, it is about time for you to go. "
Then she said goodbye and the girl went home. The boy was still looking for her. He thought that the girl was coming to the spring. About
the time the girl went into the spring he sat up and ran down to the
spring. When he got there, there was the girl just about filling her
water jar. "Where have you been? " said the boy. " Oh, just visiting
around, " said the girl. " At what place have you been? I have been
looking for you manydays. I am lonesome and I am sick. I am anxious
to see you, and I saw you down here and came dovn to look for you.
Give me a drink of water, " said the boy. "Get it yourself," said the
girl. " No, give it to me. "The girl looked around and just then the
boy puthis hand into the jar and took a drink. Then right away there
was a water snake standing there at the edge of the water. Then she
ran to the water snake." My love," she said, " I love you. I am
anxious to see you. I was glad to meet you, and now you have been
turned into a water snake and I must leave you here. I am sorry to
leave you. " Then she left the boy and he went into the water and she
went back home. She got home about nightfall. Her father and mother
were lying in bed. " Mother! " said the girl. It was a long time before
she heard an answer. " Who is that? You are a bad woman. You are
teasing me. There is no one to say 'mother' to me. My dear daughter
has been gone a long time and we are lonesome for her. " Then she
said, " Father! " After a long time he answered," You are a naughty
girl. You are just teasing us. There is no one to say that. Our dear
kind daughter has been gone a long time. There is no one to say that
to us. We have lost our daughter, " they said. Then she said
again, " Brother! " He saidthe same thing to the girl. At last she said,
"I am your daughter. Here I am. I am your daughter, " she said to
her father. " I am your sister, " she said to her brother. " I have gone
and left you for many days and here I am  returning. " At last they
all jumped out oftheir beds and ran to the doorto meet her. There she
was standing at the door. So they reached out their hands and brought
her inside of the house. That is the way she came home. They were
all glad of it. After four days, about the time they went to bed, she




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did not go to bed. Her father and mother had gone to bed, but she was
still sitting there washing her head. After she had washed her head
she put up cornmeal to take along. " I am going down to the spring
to marry the boy, " she said. She put up meal to take. At last she
said, " I have to make prayer sticks to take along." She began to make
them but she did not know how to make them At last she went to her
father and waked him. "Father," she said, "wake up. " - "What
has happened? " said her father. " I wantyou to get up." He looked at
his daughter. He was surprised to see her doing something. There was
a basket full of feathers and sticks there. He was surprised to see her
making prayer sticks. "Father, I am going down to the spring to marry
the boy. Four or five days ago when I came homeIwent to the spring
and filled the jar my grandmother gave me. While I was filling the jar
the boy came and put his hand into the jar and turned into a water
snake and went down into the spring. I am going into the spring to
marry that boy. But I do not know how to make prayer sticks.
I want you to make them for me. " Then her father said, " My dear
daughter, why should you go there? There is none of our kind of
people there. You do not know where you are going. I do not want
you to go down there. You will never come back. But you want to go,
so I will let you. " Then her father began to make prayer sticks. After
he finished, then he smoked tobacco. Then he woke up her mnother,
and her mother cried because her daughter was going away. Then her
father took her cornmeal and put the prayer sticks in a basket and took
them along. They went. They went to the spring Tawapa (Sun spring).
When they got there inside the springhe said, " Let us in, " hecalled
out. " Let us in, " said the father. " Let us in, "said the father again.
" Let us in, " said the father the fourth time. Then they heard a sound
coming from way down. There was a voice saying, "Come in, come
in. " Soon a stick came up out of the water. It was a ladder. Then
someone came out and said, " Come in, come in. " Soon a woman
came out. She was Ahai'iwuxti, the mother of the katcinas. She said,
"Come in, come in, my daughter. "Her father took his daughter's hand
and said, " Be a good girl and do your work well. Whatever comes to
you, do your best," he said to his daughter. Then he left her and went
back home. She went into the water. There were a hole and a ladder.
They went in, way down into a cellar like a cave. When she got down
there were lotsof people there. A big man was sitting by the fire. He
was the chief of the katcinas, the people who were living there. M.....
wa (? M6yingwe) was the name of the man sitting by the fire. There
were many people there. They all said, " We are glad that you came."
They put away the cornmeal and gave her something to eat. As soon
as she finished eating they said, " We are going to bed now. " She
went to bed. They put her in a bed in back of the house. She looked
around. There was no bed. Then the mother of the katcinas told her,




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" You will sleep there. There is a place for you to sleep. " She looked
around and there was no bed and nothing to sleep on, only ice. Then
the grandmother said, "This is your bed. Justput thison top of the ice. "
The grandmother took out a turkey feather and put it on top of the
ice. " Just lie on that, and put this one on top ofyou to cover yourself. "
She put it on top of her blanket. She went to sleep. She was warm in
bed. Early in the morning she woke up. Ahai'iwuxti called her,
" Daughter, come out. ' She went out. She was very surprised that
she was alive. She thought she would freeze to death. She did
not say anything. She took her to the place where they ground
corn. She began to grind. She put her hand on it, but it was ice. Just
big chunks of ice were lying there. Then she took up the grinding
stone and mashed the ice and began to grind. She put the turkey
feathers on the stone she was going to. grind on and held them with
her hand. It was warm and the ice began to melt. The ice all melted
and in half a day she had finished it. Ahai'iwuxti was very surprised
that she had melted all the ice. " Thank you, " said the mother of the
katcinas. She stopped. In the evening after they had eaten their evening meal they all went to bed. She went into the same bed she had
used the night before. She went to sleep and had a good sleep. Early
in the morning she called to her to come out and grind the same
ice. In three days she had ground it all. On the fourth morning early
in the morning the mother of the katcinas said again, " Come out, my
dear daughter. " She came out. The room was full of women and girls
ready to wash the girl's head. Then the mother of the katcinas
untied her hair and washed her hair. Then every one of the women
and girls in the room washed her hair, and she became their
daughter-in-law and their sister-in-law. They were glad the girl was
there. All day she ground corn and cooked whatever she could. In
the evening the mother said, " We are going to have a dance." In
the evening the dancers came out for the Balilukan dance. The mother
of the katcinas was there. When the dancers came out the other katcinas brought presents for their sister-in-law. The mother of the katcinas said, " Your sweetheart is in one of the Balilukan. If you guess
the right one you can take him home." Grandmother-Spider was sitting behind the girl's ear. Then her grandmother asked her, "Did you
guess?" She said, " No. " She looked at one Balilukan and pointed to it
and said, " This one. He is inside this one. " Then her grandmother
said, " No, that is not the one. He is in the little Balilukan. " Then
the mother of the katcinas said, " Have you guessed which one the
boy is in? If so, take it by the horn and pull him out. " She walked
up to the dancers and put her hand on the horn of one and pulled
him out. " Here you are!" said the girl, and her sweetheart jumped out
of it. Then the mother of the katcinas said, " I am very much surprised. What kind of a girl are you? You guessed the right one! "Then




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the dancers went into the kiva. Next, other dancers came out of the
west. They were called the Neva (snow) katcinas. They came out
and began to dance. Then Old-Woman-Spider asked her granddaughter,
" Have you guessed which is the boy?" She looked them over and
said, "That is the one," and pointed to him. " No, that is not the
one. The very small boy is the one, " said the grandmother. " Do
you want to guess now? " said the mother of the katcinas. The girl
went over to the dancer and said, " Come out! " Then he came out.
She kissed him again. Then the mother of the katcinas said," What
kind of girl are you? You guessed right again! " Now another dance
came from the south. They are called the Lena (flute) katcinas. They
all had flutes. They came out and danced. When they were dancing
the mother of the katcinas said, " Just guess which is the boy. You
have two more times to guess. If you guess the right one you can take
him home. " Then the grandmother asked her, " Have you any idea
which is the one? " Then she pointed to one and said, " That is the
one." - " No, " said the grandmother, " That is not the one. None
of them is the boy. He is inside the flute. The small one who
leads the dance, he is inside his flute. " Then the mother of the
katcinas stood up and said, " Have you any idea which is the
boy? If you have guessed the one, just say so. " She walked over to
the dancers while they were dancing and went to the small one who
led the dance and said, " Here you are! Come out! " said the girl and
pulled at the feather hanging from the flute. Then the boy dropped out.
That is the way she got him the third time. " Well, you have only
one more time. If you guess him this time I will let you have him, "
said the mother of the katcinas. Soon they came out from the east. They
were the Seyuin (mixed) katcinas who came out. She looked around
and could not see which was the one. They were all different. They
did not look alike, but she could not tell which he was. At last her
grandmother asked her, " Have you any idea where the boy is?" She
said, " I cannot tell. "- " All right, " she said." That man sitting
by the fire is about to join the dance. The middle one who leads the
dance will have all different kinds of grain covering him. Well, now
you will find the boy. Watch the middle leader of the dance. He has
a white grain of corn over his heart. He is in there. " Then the mother
of the katcinas asked her, " Have you any idea where the boy is? "
She went up to them and put her finger on the white grain of corn and
pushed it off. " Here you are! Come out! " Then the boy came out.
"Well, that is the last time. You have beaten me. I will let you have
the boy. He came to be my husband, but Iwill give him back to you.
Now you can take him home. You have beaten me four times," she said.
Early in the morning they dressed her up and said to the girl, " You
have beaten us in everything. First you did not die when you slept on
the ice. Next you melted the chunks of ice and you beat us there.




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217


Next you guessed the boy and youbeat us there, and so Iam returning
to you your husband. Now when you go home you take this corn and
put it in your house, " said the mother of the katcinas, and she gave
her an ear of corn. " Whenever you think of having this Balilukan
dance, make clotheslike those you have seen here and dance. Then
plant the corn in the kivaand when it comes up you will be ready for the
dance. But you have to eat inside of the kiva," said the mother of the
katcinas, "and don't go outside of the house, but stay in there for four
days. When they dance you will be their mother and you will dress
like me. " So she came home to the spring Tawapa. They took her
up to the top. When she got to the top of the mesa it began to rain
and it rained all day. Then the girl came home and she brought the
boy home with her. The people asked her where she found the boy,
but she never told anyone where she had been. She never told the
people where she got the boy. In the winter, about February, she planted the corn in the kiva with her husband and the youngest of the boys.
When the corn began to come up they went into the kiva and stayed
for four days and made a Balilukan, and then after four days they
went into all the kivas and danced. That is the way they got the Balilukan dance. They still have it the same way.
That is the end.
I0. THE WOMAN STEALER. '
Far away there at Kunluokyut'e'e a girl was living. She was a fine
girl. She had a father and mother. At her town they played games in
the elu moon and the girls danced. But this girl never danced with the
others. Her father said to her, "You never go out with the other girls.
They are happy, but you are not happy. "In the evening the girls would
get their jars and go to thespring forwater. She would not go for water.
Her mother told her to go with the other girls for water. The boys
would have the girls to dance. " If you go to the dance, you might
find a boy and get married. I am getting too old to do all the work,"
said her father. The boys of the village would come in the evening as
she was grinding corn and look in through the window and try to talk
to the girl. But she would not talk with any boy.
Soon Okuah ch'ee enu, Cloud yellow boy, heard about the girl and
said, " I think I had better go and see that girl. " At night he went
and looked through the window. She looked at him as she was
grinding the corn. She stopped grinding and asked the boy, " Who
are you?"-  " It's me," said the boy. " Where do you live?"
— "Not in this village, out to the north. 2 Why do you ask


I. See pp. II3-Ii6.
2. Yellow is the color of the north.




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me where I live? " said the boy. " I just wanted to know where
you live," said the girl. Soon he said, " I guess it is time for me to
go home. "-" All right," said the girl, "Come tomorrow evening."
- " Well, I am going. "     " Wait, " said the girl. She went
into her koye', took out some makdno and put it into her ayt and
wrapped it up for him. She gave it to him. " Take this to your house. "
— " Thank you, " said the boy. He was happy he had talked to the
girl. A little way out of the village he put up his rainbow and on it
went back to his house. When he reached his house, his people were
not yet asleep and he gave his bundle to his mother. She opened it
and found some makano. She was pleased. " Where did you get this? "
asked his mother. " I went over at Kunluokyut'e'e to see that girl who
would not talk to anybody, but she talked to me." They were all
happy over it. Next day he put up his rainbow again and travelled
back on it. He carried some meat for the girl. He looked in at the
window. " Is that you who came here last night? "- " Yes, " said
the boy." Well, come in, " said the girl. He went in and handed his
load to her. She opened it and found the meat. She took it down to
her mother and father who were surprised by it. " Where did you get
this meat? " asked her father and mother. " There is a boy who
brought it for me. He came here last night and I gave him somemakdno
in my ay), and today he brought back the ayu with this meat. "
" Well, that is what I want for you, " said her father. " You must
talk with him. But you must not sleep with him. When you have
talked enough, let him go back to his own house, " said her father.
So she talked with him, and they ate their supper and she told him
that he must go home. She gave him some more makdno, more than
she first gave. He was glad to have it. Then he went out, and he went
outside the village and put down his rainbow and on it he travelled
home. His mother andfather and sisters were pleased with what he got.
Next day he went hunting; he killed a deer and carried it back with him.
In the evening his mother told him to take the whole deer to the girl.
So he put the deer on his back and put up his rainbow and travelled
to the girl. That time he did not look in through the window, but
went straight up to her room. " Here is a deer I have brought for
you, " he said. She was surprised, she had never seen a deer before.
She ran down and told her mother and father that there was a big
animal the boy had brought. They went up and there was a big deer.
They were very glad about it. They picked it up and took it down
into the koyd. They skinned the deer. Her father and mother told the
girl, " You must tell the boy that tomorrow you will go with him. "
So they talked together. They had supper and then the girl said,
" Tomorrow is the day I will go with you, so tell your father and
mother about it. " -" All right, " said the boy. She gave him more
makdno. So he put his rainbow outside of the village and went home




Tewa Tales.


219


on it. His father and mother were pleased with what he got. " Tomorrow the girl is coming with me, " he told them. They were glad.
Next morning his father said, " Go hunt deer, so there will be some
food for the girl. "He went outand killed a very large deer. He brought
it home, they skinned it and cut it up and boiled it. In the evening he
put up his rainbow and travelled to the girl. It was dark when he got
to the girl's house. His father and mother told him," When you get
to her house, say, 'Let us go to my house for supper.' She will come
out and you bring her to us. " He went to the koyt. He said, " Hau.
Let us go to my house for supper. " -  " All right," said the girl.
Her corn meal' was all ready. Then her father came out first and then
her mother and then the girl, and the boy went ahead. They went
through the village. They said, " We will go back to our house. You
go with the boy. He lives a long way off. We can't go. " So they said
good bye and went back. The girl went on with the boy until she got
tired. " I am tired, "she said to the boy, " I can not go any farther."
" Let me carry your load, " said the boy. She went on again; but
again she got tired. " I can not go any farther. " - " My house is a
long way off. Close your eyes and don't open them until I tell you."
So he put up his rainbow and they went on the rainbow until they
got to his home. " Well, all right, "said the boy. She opened her eyes
and there was a beautiful place of grass and flowers. She was very glad.
They walked and came to a place where there was a kiva. " We have
reached my house.... I am not alone, " said the boy. " Well, come in, "
said the people inside. They got her load. They found that it was a
very good-looking girl the boy had brought and they were pleased.
rhey gave her supper, meat ball and watermelon and muskmelon.
After supper, the father said, " Well, we will go to bed. " And the
girl slept with the boy's mother. Early in the morning she began
to grind corn.2 After breakfast she ground corn again. By this time
the boy's aunts began to come to fight with his family. They put
mud on one another and poured water on them. They had a big fight.
They nearly killed the boy's father, his own sisters. He said to his
sisters that he had a very goodsa'i, " better looking than you," he said.
They dragged him to the ground, put some mud on him and threw
mud on the walls of the kiva... 3 The girl went on grinding all day,
I. The meal which the bride takes to the bridegroom's house. See pp. 224, 248.
Also for Zufii, see Parsons 8: 314.
2. Cp. Parsons 8: 325.
3. This incident of the "women's fight "was inserted, I surmise, because a day
or two before we had witnessed a like attack on a neighbor's house. Sikaiyauusi, the
sister of the Town chief of Walpi and Sichumovi, was remarrying. Two women, the
groom's " aunts, " i.e., father's sisters or father's sisters' daughters, made araid on the
groom's house. In this case no man figured in the fight. There i3 some evidence here
for cross-cousin marriage.




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until they made her stop and eat supper. All went to bed. Early in
the morning she began to grind corn, they had breakfast, she ground
again. In the evening the boy's mother made the girl stop grinding.
They ate supper, they sat up a while, they all went to bed. Early in
the morning she began to grind corn, they had breakfast, she ground
again. She ground till evening. Then the mother of the boy told the
girl to stop grinding corn. She ate supper with them. Next morning
early in the morning, that was the fourth day, the boy's mother fixed
some soap-weed; and untied the hair wheels of the girl. First she
washed the girl, then the father of the boy, then his sisters; then his
aunts came in and washed the girl's hair. After breakfast the men began
to spin in one kiva. They finished in one day. Next day they began
to weave. Bow snake(Na'la) made the malap'ai. Runner snake (Pisuh)
made the shehkah and ayu. They finished the sheSkah, malap'ai and
ayu' in one day. The next day Nepokwa'i' came in and he was the one
to make moccasins for her. He finished in one day. That evening the
father and mother of the boy said, " Well, tonight we take our sa'i
back to her house, " said they to their people who were living in
another kiva. So they all came in and they dressed their sa'i. As they
were all starting, they told the boy he must not be lazy at the girl's
house, must plant corn and watermelon and do other work. Everyone said the same thing to the boy. The father said, " Take some
watermelons and muskmelons and squash and corn for our sa'i." They
went for a while afoot, then they put up a rainbow and travelled with
clouds and rainbow. They spread the shehka for the clouds and the
malap'ai they put on each side of the shehka - that was for the sa'i. -
That is the reason they make the shehka and the malap'ai for a married woman. - They travelled on the clouds and rainbow to Kunluohkyut'e'e. It was raining when they got there. They went into the
girl's house. Her father and mother were glad to see her and to get the
presents they brought for her. The room was full of corn, watermelons, muskmelons. Also all the houses of the town they filled up.
Next morning when the people woke up, they found their houses full
of corn, watermelons and muskmelons. They found that the girl who
had gone with the boy had come home. " We must be kind to the
boy," said all the people of the town. They washed the boy's head that
morning.
They lived there many days until spring time when the boy went
to his field to plant. The girl had a baby by that time. She left the
baby with her mother and took her jar and went down to get some
water. Just as she had filled her jar, somebody was standing there. She
looked at him. He said to her, " Give me a cup of water" (k'ehde, gourd
cup). She thought she would not talk to him. " Take it yourself, "
she said. " Don't talk that way to me. Give it to me. " - " Get it
yourself. " -" Give it to me. "So she gave it to him. He left a little




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221


water in the cup and sprinkled it on her. She sprinkled water on him.
And so they played all day. He had a flute in his left hand and he
blew the flute and he put the girl inside of the flute and carried her
away. Her husband came back and found the baby crying. He asked
the mother of the young woman (kwia k'ele) where she was. " She went
after water this morning, but she never came back." He went down to
the spring and saw her water jar. There was her track and there was
the track of another, and then the tracks disappeared. So he knew
somebody had carried her away. He took the water jar to the house
and he said to the mother that somebody had carried her daughter
away. She was very sorry. The baby was crying. " Well, tomorrow
I am going after your mother, " he said to the baby. " I know who
took her away." Next morning he started out. He came to a place
where he heard a sound. That was Spider grandmother. She said, " My
poor grandchild, you are looking for your wife. I think I will go with
you. " ' - " How could you go with me? "- " Put me back of your
ear and I will sit there, " said Spider. So he put her back of his ear,
and they went on. He put up his rainbow and they travelled to a
mountain, Chikumup'ing. 2 That was the place where the man had
taken his wife. They left the rainbow, and went up the mountain, they
went in. Lots of women were grindingin the room, and in the middle
his wife was grinding. He did not know who the women were. As soon
ashe came in his wife looked at him and cried, " Why did you come up
here? " said he to his wife. She said nothing. She just kept on crying.
The man who hid taken his wife came in. Thatwas T'ai'owa. 3 "Why
have you come to my house?" said T'ai'owa. "I have come for
my wife, " said Yellow cloud boy. " If you beat me, you can take
her, " said T'ai'owa. He got his bag of tobacco and his pipe, and it was
a great big pipe. He filled his pipe, and lighted it and handed it to
Yellow cloud boy and said, " Do not blow out the smoke, but swallow
it." There was Pocket gopher who made a hole through the mountain
to Yellow cloud boy and the smoke came out from him and went
through that hole. All day he smoked and the tobacco was all out and
Yellow cloud boy handed the pipe back to T'ai'owa. " You are a
man, "said T'ai'owa. Yellow cloud boy had beaten him. "Well, you
have beaten me, " said T'ai'owa," but there is one more thing to do.
If you beat me in that, you may take your wife, " said T'ai'owa. "Well,
all right, " said Yellow cloud boy. " We will race. " So they came to
1. Cp. Voth I: 144.
2. It is in the lower world; but there is at Santa Cler (Clara) such amountain called after the lower world mountain. (It is Tsikomo, see p. 40, n. I).
3. Any handsome man may be called T'ai'owa. (See Fewkes i: 124) T'ai'owa is
referred to as the inventor of the flute in the underworld and the founder of the
wow6chimtu, one of the phallic men's societies, and mamsrautu, the related phallic
women's society.




222        Memoirs of the American Folk-Lore Society.
the foot of the mountain and he made a line there. There was a
mountain far off they were to race to. His grandmother said to Yellow
cloud boy, " Leave me on this line, " and she gave him some medicine. " Before you start to run," she said to Yellow cloud boy, " spit
the medicine on T'ia'owa. " Then they went. T'ia'owa left a big knife
on the line. " The first who gets here will cut off the head of the one
who comes after, with his knife. If you beat me, cut off my head and
take all those women. " They stood on the line and then they started
to run. Yellow cloud boy was faster than T'ia'owa because he was a
cloud boy. His grandmother was blowing medicine out before T'ai'owa
so he could not run very fast. Yellow cloud boy ran faster than T'ai'owa
and came in first. Then he took the knife and caught T'ai'owa by the
forelock and cut off his head. He cut open his chest and took out
his heart, and cut it into small pieces and mixed them with sand, and
threw them in every direction. " We must hurry now, " he said to his
grandmother and he went up to the house and told the women they
were all to come out and go to their houses. He told the women to
shut their eyes, and he put up his rainbow and they travelled on it.
Then he told the women to open their eyes. They came to a place near
the spring where his wife had been stolen. He told the women to go to
their houses. Some were from Kunluokyut'e'e, others from other places.
So they started home. At that time T'ai'owa came to life again. He
went to his house and found that all the women had gone. He put up
a rainbow and went to the place where he had taken the girl; but all
the women had already left that place. So he went back to his house.
After that they lived there for a time; but Yellow cloud boy
was thinking all the time how his wife had been taken away. So he
thought as he was not a person like the others in the village but a cloud
boy he would go back home. His wife had done a bad thing, and he
was going home. One night when his wife was asleep he took the
baby boy and went out of the village, put up his rainbow and went
back home. I " Why did you come home? " asked his father. He
told how T'ai'owa had taken her to his house and he did not want to
live with his wife. " It is all right for you to come back and stay with
us, " said his father and mother, " since your wife did that bad thing."
So he stayed there and kept his boy with him, and he is living there
yet.
1 I. WOLF BOY.
Far away there at Muchobekedih lived Kofilutseyaayu', Yellow corn
girl. In the winter in the moons of elu and of k'aut'o (February; Hopi,
powamu) they danced; but this girl never went out to dance. The people
would go out now and then for wood, with the girls. (They called
i. Cp. Voth I: 99.




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223


this work, tichundisomeh (chundi, lots of people, disomeh, go for wood) '.
All the girls would go except Yellow corn girl who would never
go. Her father told her she must go whenever the girls went. But she
did not like to go. In spring time in cactus-flower moon (yopovipoye,
March) the men had a foot-race (Tewa, tibikwehebe) every afternoon.
One of their kivas had the best runners, they never were beaten.
Members of the other kiva wanted to beat them, but they could not.
One time one of the men said they would go for wood with the
girls. He called out that in four days they would go. After four days
the men got their ropes and their stoneaxes (k'owileh) 2 and they went.
They got tothe trees and chopped enough to carry. Theygot two straight
logs, laid their wood between and tied the wood on and carried on
their backs. 3 In the afternoon the girls had to go to meet the men,
carrying food along. This time Yellow corn girl told her father and
mother she wanted to go. They were very much pleased. She got ready
some food. They told her that the first man or boy she met she must
ask to rest, and give him the food and go ahead of him. " That is the
way the girls will do, "said her father and mother. They started, and
a little girl was ahead of her. " Are you going to meet the men with
wood? "   " Yes, " said the little girl. So they went together. Then
the men were coming, but the other girls had met them all. Then the
men said there were still some men to come. They came to a place
where somebody was coming. It was an old man. The little girl ran
up to him and said, " Rest, " and she gave her food to him. That was
the last man to come. The little girl asked the old man, "Is anybody
coming behind you? " -"I don't know if anybody is coming behind
me or not. I guess I am the last. " Yellow corn girl was sad at that.
Well, they saw somebody coming, so she waited for him. He came up
to her, and she walked to him and said, " Rest," and he sat down
and she gave him her food. After he finished eating they went on. She
did not know who he was, for she knew none of the boys or men.
Well, shewent on ahead of the man and she brought him to her house.
Her father and mother were glad that she had brought a boy with a
load of wood.They unloaded the wood andthe boy said he was going
back home. The mother of the girl asked him where he was from. " I
am living in the East, 4" said the boy. They gave him some food and
he went home. Next day the men boiled some meat and they took it
in bowls to the girls' houses, each man to the girl who had taken him
I. Hopi, komukwehe. The custom has passed out; but a middle-aged woman
remembers it as a girl.
2. Hopi, wilige, groove.
3. So packed, the wood looked like a ladder, it was dragged by a tump line across
the forehead. An old man may still bring wood in this way (k'aleqong). For the same
method at Zufii, see Handy, 451.
4. The direction Wolf is always associated with.




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home. In the evening there was the boy who had carried wood to the
house of Yellow corn girl. Nobody knew who he was. He was a fine
looking boy. Next day,while Yellow corn girl was grinding, somebody
looked through her window. " Who is that? " said Yellow corn girl.
"It's me. " - "Where are you from? " -- " I am living in the East."
- " Are you he who brought wood? "  "Yes, I am he. "She began
to talk with him. " How far away is your house? "-" Not very far
away. " She gave him some makano. The boywent home, the girl went
to bed. In the morning the girl told her father and mother, " There
was a boy came to me. "- " Who was he? " - " The boy who
brought me some wood. " -    " What did you say to him? " - " I
asked him where he lived. He said in the East. I gave him some
makdno, and I want to marry that boy. "- " All right, that is what
we want for you, " said the father of the girl." I am getting old, and
I want some one to help me. " - " Tonight if he comes, I want to
go with him, " said the girl. So they got ready some meal for the girl.
In the evening the mother of the girl went to tell the girl's brother
and her own brother to come to their house. When they came in,
the mother of the girl said their daughter wanted to marry that boy.
" It is all right," said the brotherand uncle. Night came and she went
up to grind her corn. The boy came up to the window, and she told
him to come in. The father of the girl said," My daughter is readyto
go with you to your house. " They put the corn meal on the girl's
back, and they started off. They went outside the village and soon
the girl said that Ishe was tired. The boy took her load and put it on
his back. Soon the girl got tired again. She asked the boy," Where
is your house?" -" Soon we shall get there, " said the boy. Soon
they came to a forest. " Here is my home, " said the boy. They came
to a place where the ladder came out. He called out, "I am not coming
alone. " - " Well, come in! " They went in. There was a woman
in the house and a man, the mother of the boy and the father of the
boy. They were very glad he had brought the girl. They gave them
food for supper. The mother of the boy said, " It is about bedtime.
We shall all go to bed. " She told the boy to go and sleep outside,
and she slept with the girl. Next morning she got up and said she
wanted to grind corn. But the mother of the boy said they had no
corn to grind. They ate breakfast. All day the girl did nothing. At
night after supper they went to bed. The girl was there three days.
On the fourth day she washed the girl's hair. The girl was sorry there
was no work to do and she was unhappy. Nobody came in to washher
head, only the mother of the boy and his father washed her head.
The mother of the boy said, "Tonightwe will take you back home."
The girl was unhappy that there were no wedding garments for her. I
At night somebody came in with a bundle. The mother of the boy


i. Cp. Voth i: 148.




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225


said she was very glad he had come. That was the boy's uncle bringing
a shehka, mnalap'ai, ayu', and k'oa. Then the girl was happy. They
dressed herup and said they would take her to her house. The mother
of the boy, the father and uncle started with the girl to her house. At
midnight they reached the girl's house. They called out that they had
come. The girl's mother made a fire. They brought in the girl and she
was glad. They left the boy and started home. Next morning she made
soapweed and went around the village and called in her clanswomen
and they all washed the boy's head. Then he went out, he came back,
they ate their breakfast and he stayed there all day.
Next morning they called out that therewas going to be a foot race.
This young man said," I guess I better go with them to the race. "
There was along line, everybody was ready to run. Theysaw somebody
coming; they said, "Wait until he comes, then we will start to run. "
Then he came, they saw him, the young man who was just married.
All belonging to one kiva were together in a bunch, others of another
kiva in a bunch. Every bunch invited him. " Come to us and be our
partner, " they said to him. His father-in-law was standing in one
bunch. He thought he had better join his bunch. They started, he was
a very good runner. He kicked the ball and went ahead. This time they
beat the best runners. These wondered how they could win again. So
next day they called out for another race. Again the young man was
the best runner. They did not know who he was. They were asking
one another. Nobody knew what villlage he belonged to. One of the
boys said, " In four days we will have a race, and the winner will cut
off the heads of the others. " Some of them did not want to do this;
but they said that the young man who made this proposal could run
with that other young man. So in four days they all went down to
the line where they started. There the leader of the race said, " If this
boy beats this young man, we will kill all the men of the young man's
kiva. If this young man beats the boy, then the kiva of the young
man will kill all the people of the town, " said the leader of the race.
Before they started to run an old man came up and asked what they
were going to do. They said, " If this boy beats this young man, we
will kill all the men of the young man's kiva. If this young man beats
the boy, then the kiva of the young man will kill all the people of
the town. " The old man said he did not like that kind of a race. They
listened to the old man, and they stopped that race and everybody
went back home. Next day they were to have a race, a k'atsina race
(Tewa, wanaing, Hopi, wawash), and the old man was to be the leader
of the race. He belonged to the kiva the young man belonged to. In
the afternoon all the members went into that kiva and they painted
some masks to wear. The old man said to the young man that he
would fix a mask for him. They called the mask P'otsaleh. I They went
i. Hopi, Hemisho. Cp. Fewkes 2: PI. L.
I5




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down to a place whence the k'atsina came in. They brought with them
a ball of cooked sweet corn, the Huntamehlepong ' carrying it in their
blanket on their back. When these [the k'atsina] got to monakwa [plaza]
these Huntamehlepong called out, " Boys, come down! [from the house
tops] Come down! We are going to have a race with you. "The
good runners came down. They made a line for the k'atsina to stand,
another line, for the boys to stand. These were to start at the same
time and if the k'atsina caught the boy, they would whip the boy and
then the boy would go and get some sweet corn. There stood P'otsaleh;
the best runners among the boys wanted to race with him. P'otsaleh
caught one of the boys and took him by the hair and cut his hair.
Then he caught another boy and cut his hair. The sweet corn was all
gone, so they went back home. Next day, another man called out that
they would have another k'atsina race. It was a man of the other
kiva. They used the same kind of mask. When the k'atsina came in to
monakwa, Huntamehlepong called out for the boys to come down. That
young man came down and there was P'otsaleh. " That P'otsaleh.
will run after me, " said the young man, but P'otsaleh did not catch
the young man, he was the better runner. In the evening all went
back into their kiva and all talked about how they could beat that boy.
The leader of the last race said, " I am going over to Sumpaviwili 2 to
tell them to come to race. " All the men said, " All right, you can go,
the best runners live in that village, tell them to come and race for
us. " So he went to Sumpaviwili and the people were not yet asleep
and he went to the Town chief and said he wanted his children to
come and race for them. " It is all right for them to go, "said the Town
chief. So after four days they dressed and went to monakwa. These
people of Sumlpiviwili were witches. They were very good racers.
One of them was dressed as P'otsaleh. The leader of the race said this
Po'tsaleh would run with that young man and if he caught him he
would cut off his head. They came to Muchobekedih. The Huntamehlepong called out for the young men to come to race. That young
man came down and said, " That P'otsaleh will chase me. " So he
chased him, but he did not catch him. He was the better runner. That
night they talked about it. Oneman said, " We willgo over to race the
people of Sumpaviwili. " Next day he called out, "In four days we will
go over to race the people of Sumpaviwili. " Then the best runners in vited
this young mantogo with them, and he dressed upas P'otsaleh. And they
went to Sumpaviwili to have a race. When they got there, they went to
monakwa. There came the boys to race with them. One boy said that
P'otsaleh should race with him. So P'otsaleh ran after him and caught
him. And he took his knife and cut off his head. Then all the runners
I. Huntamehle, ball, pong, head; the koyemshi (Hopi, Zufii) are so called.
2. Sumpavi, chopping wood, wilige, groove, gap. It is a ruinto the east.




Tewa    Tales.


227


got their bows and arrows and ran after that young man. They could
not catch the young man. He went back to Muchobekedih. He took
off his clothes as he ran, and he took off his mask. He reached Muchobekedih. He gave the head of the boy to his father-in-law, and he told
his wife to get ready to go away with him. By this time all the people
came back to the village and they started to run after this young man.
But they could not catch him. As he and his wife ran he put up a
ring ' and he jumped through it 2 and he became a wolf, and his wife
jumped through it and she became a wolf. The people running after
them came to the wolf's track and they never caught the wolf. After
this they lived in the woods. After that Sumpaviwili people came to
Muchobekedih and began to fight. They fought and fought and they
burned the town. 3 This happened because he who cut off the boy's
head was a wolf.
12. COURTSHIP FEUD. 4
Once upon a time the people were living at Sikyatki. Lots of people
were living right there. There were not many clans living in the village; they called the clans the Coyote clan, the Corn clan, the Sun
clan, the Rabbit clan, the Sand clan and the Cottonwood clan. That
many clans were living together in the village. It was a big village
where they were living together. The people were doing many things
in order to enjoy themselves. There was a chief who had a daughter
and a son. The boy's name was Sikyatciteyu (Yellow bird boy). This
brother and sister were very kind to each other. The girl was sewing
on a wedding garment. She did more of this sewing than any other
kind of work. She enjoyed herself sewing on this wedding garment.
In the winter time her brother went out to hunt rabbits. When her
brother was going out to hunt rabbits his sister fixed his lunch.
The boy carried it himself. He went out each day to hunt rabbits. He
killed one or two or three in a day, and when he came back home,
his sisterwas very glad to have the rabbits. This is the way they got
their meat. Their father and mother were still living. Both of them
were very kind to their father and mother and their father and mother
were both of them very kind to their son and daughter. This is the
way they lived. When springtime came her brother went over to the
edge of the mesa to Polixti. He had a friend with him. They always
went together everywhere they went. They were good friends and they
called themselves partners (senwa), and they always went together.
I. For this common method of metamorphosis in Pueblo Indian witchcraft, see
Parsons 3: 244; also pp. 240-1, 274.
2. Witch-ring. Tewa, kyugeh trmeli; Hopi, pohokola.
3. Cp. Fewkes 2: 11; Voth I: 244-246.
4. Recorded by Ruth Bunzel.




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Well, one day they both went to Polixti just looking around. They
were visiting around to see some girls. There was a house where there
was one girl grinding corn at night. They both peeked in at the little
window. The girl saw them. " Who are you? " she said. They did
not answer the girl who they were. She said again, "Who are you?"
but they never answered. Then she said, "What are you? Are you
from this village or are you from the other village? Where are you
from? " she said, but they never answered her. " Well, I don't know
you. You had better go right back where you came from. I wouldn't
think of marrying either one of you. " Well, both the boys were
cross about it. They were angry. They just walked away. Both of
them carried their bows and their arrows on their backs. They had
quivers on their backs. Both of them had their weapons on their
backs. After they had gone a little ways from the house Yellow bird
boy pulled an arrow out." Partner, what do you think about this? "" About what?" he said. " About the words the girl said to us. " His
partner said, " Well, her words hurt me. My heart is hurt now. I am
going to saysomething about that girl," he said. "Well, you go ahead
of me, " he said. " All right, " he said. " We will just go in and shoot
her. We will both shoot at the same time so that one of us won't
have to say, 'I shot the girl.'" Then they took their bows and arrows
and went back. They stepped up to the window. The girl was still
grinding. They looked right in and said," Look out! " One of the
boys said it. The girl looked up to the window and they shot her. As
soon as they had shot her, they shot again twice. Then she was dead.
She never cried out or said a word. They shot her in the right place.
She lay right down in the place where she had been grinding corn.
They went back to Sikyatki. They were going to have a dance at
Sikyatki four days after they killed the girl. They went back. Next
day the girl was found. She was dead.' She had been shot with an
arrow. She had a brother. They were the son and daugther of the
Calling-out chief. He had a son and a daughter and now the daughter
was shot. Her mother and father found out she had been killed. They
told her brother that his sister had been killed by some man, by an
enemy. They did not know what enemy he was. The boy thought
that someone who came from Sikyatki had done it. He thought that
himself, but he wanted to find the right man. He told his mother and
father, " I am crying, but you must not cry for the girl for many days.
Just four days, " he said. " I am going to do something in return. I
am going to kill the sister of Yellow bird boy. " He had found it out
in his own mind. Next day he went out to the northeast. He found
tracks. He found the tracks of the two boys and he followed the tracks.
Even where their tracks could not be seen on the stones he followed
them. TJhey went to Sikyatki. He found it out. The two villages did
not like each other. He knew that some people from Sikyatki had




Tewa Tales.


229


done it. The boy knew just who had done it. He found it out some
way.
Four days later there was going to be a dance at Sikyatki. The boy
from Polixti went out early in the morning and went down to the
spring Tawapa to bathe himself early in the morning. As soon as he
had bathed himself, he ran to the east to the foot of the mesa. He ran
as hard as he could and went to Sikyatki. He went around the east
side of Sikyatki and went up on the sandhill near Sikyatki. He could
not get to the top because he was tired. After awhile he went back to
Polixti. Next morning early in the morning he started out at the same
time. He went to Tawapa spring and bathed himself again. As soon
as he was finished bathing, he went out and ran in the same direction
that he had gone the day before. Then he went out the same way
and followed his tracks and went up the sandhill. He went a little
farther but got tired before he got to the top. He went back home.
On the third morning he got up again early in the morning and at
the same time he went down to the spring at Tawapa and bathed
himself. As soon as he finished, he went out and ran in the same direction that he had gone the other two mornings. He followed his tracks
again and got to the sandhill and ran up. He got almost to the top of
the mesa and then he got tired. Then he went back. On the fourth
morning he got up again and went down to the spring and bathed
himself and went out and ran again, went just the same way to the
sandhill. He got up to the top this time. He did not get tired but went
all the way up. Now he had run enough to climb that 'sandhill. He
went back home. That was the fourth day, the day they were having
the dance. The people of Sikyatki were having a katcina dance. They
were dancing all day. After he had his breakfast the boy told his
mother and father. " What do you think? " said he to his father and
mother. " Well, " they said, " we feel like paying them  back and
killing that girl. "- "That is what I am thinking. That is whyevery
morning for the last four mornings I have run and climbed the sandhill. They are having a dance today and they are going to have it
again tomorrow. Tomorrow is the best day, the biggest dance, so I
am going to be there tomorrow. I am going to dress up today and
put on my mask, my Hemsum katcina mask. " I He put on his mask
and told his father, " I want a scissors and a knife. " He was dressing
all day, the day the people were having the dance at Sikyatki. Lots of
people were at Sikyatki to see the dance.They came from many villages,
from Oraibi, Shongopovi, people came from all over to see the dance.
The head man called for the dance for the next day and the katcina
dancers went back into the kivas. The people said they were going to
have it again. The boy stayed at his house. Early in the morning he


i. See Fewkes Pl. L.




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didthe same thing again. He went down to the spring to bathe himself,
but he came right back home from the spring. He did not go where
his tracks went. He just bathed and came back home. After they had
had their morning meal his father told him, " What time are you
going to Sikyatki? " - "In the afternoon, " he said. So his father put
on different kinds of clay, yellow clay and black. He painted his son on
his body, and he wore a dancing kilt and a belt and a fox skin behind.
He dressed up and put the scissors between his belt and his kilt. Then
he said, " I am going now, " he said to his father and mother. "Watch
for me at sunset. If I get the girl, I shall be back home before the sun
goes down. But if I don'tget the girl before the sun goes down, I shall
be killed. If I am not back home before the sun goes down, you will
know I have been killed, so look for me before the sun goes down,"
said the boy. He went up on the mesa at Walpi. There was no one
living at Walpi then. He hid behind the rocks on the top of the mesa
so that no one would see him. He went on, on top of the mesa, until
he came to the place where the two little ruins are now, to Kikotsima.
There were people living in that village, but no one was in the village.
They had all gone down to see the dance. He waited for a long
time until late in the afternoon. Then he went down to Kikotsima spring. No one saw him go down. He went to the spring.
He waited there a while and then he went to the village. He was
carrying some baked sweet corn fot a present. He went to the plaza
where they were dancing. He went in there and no one knew who he
was, or where he came from. He went into the dancing plaza. The
people saw that some kind of katcina had come there. They were
surprised. They did not know where he was from or who he was. He
was wearing his mask and they did not know who he was. He stood
there. There was an old man sitting by the house. He stood up and
went to the katcina. He came up to him and he sprinkled some cornmeal on his head, he " fed him. " He said, "Where did you come
from? " He held out his hand towards the west, towards San Francisco Mountain (Nevatikiovi). He asked him again, " What did you
come here for? " He just showed him by holding out his finger that
he had come to have a race. The old man said, " All right, " and said
to the young men, " Come and race with this katcina. " The dance
was over but the people were still watching. They had the clowns
there. One of the clowns said to himself, " I will be in the race, " and
stepped right up to him. They made a line about six feet from the
katcina. The clowns stood on the line and the katcina had his line too.
Then they went. They ran. They had only run a little ways when
the katcina boy grabbed the clown's hair and cut it off with the scissors.
He cut it and everybody laughed. Then the second clown started and
the katcina boy caught him and cut his hair too and the people laughed
again. All four clowns ran and they were all caught and had their hair




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23r


cut off. Then the old man who had been standing there said, "Well,
young men, let the best runner come down and race with this katcina. " The boys knew that one of them was the best runner and he
went down to race with him. This katcina boy raced with him and
caught him again and cut his hair again. Then another boy went down,
the best runner. They raced again. He caught him again and cut his
hair off again. This was the second boy. Then his present of baked
sweet corn was all gone. Everytime he caught a man he gave him a
piece of the baked sweet corn, a present to make him happy. But now
his present was all gone. He was just looking around. Soon he saw
a girl standing away up on the top of the houses. This was Yellow
bird boy's sister. He saw her and ran towards the girl. He climbed up
to the top of the house. The girls all started to run away. They ran
into the house, but the last one was the one he was looking for,
Yellow bird boy's sister. Before she went into the house he caught
her in the door. He caught the whorl of her hair. He took out his
knife and cut off the girl's head and waved it on top of the house.
Then he went down the steps of the ladder and the people all started
to run after him, but not a single one caught him and he ran out of
the village. He ran as fast as he could to the sand hill. All the people
chased this katcina boy, but they never caught him. He went to the
foot of the sandhill. He ran away up to the top of the sand hill.
When he went up to the top of the mesa he was way ahead. He took
off his mask and said, " Indeed, this is because Yellow bird boy killed
my sister. I am paying back for it. If your heart hurts, or if you are
angry, just chasemte to Polixti, " he said, " and do whatever you like.
Let us have a war between Sikyatki and Polixti, and ruin all the villages. So if you are brave enough to do it, go right to Polixti tonight,
or four days from now. I am going to wait for you four days from now.
And if you are not brave enough to fight four days from now, I will
not fight with you after that, "he said and then he went. Everyone
was sad because she was the daughter of the chief. The people all felt
badly about it. Theytalked about the girl all night. The people who
had come from other villages went home that evening because they
were afraid something would happen. There was surely going to be a
war between Sikyatki and Polixti, sothe people from other villages just
went back home. That evening they buried the girl. They were very
sorry about it. They did not sleep. The men went into the houses and
talked about the girl. Then the chief said, "Allright, my children. Four
days from now we will go and fight. I will go myself, " he said. " I
am going to kill the boy myself instead of any of you. I want to do it
myself. Let all the men and boys make arrows and bows and after four
more days we will go. Not a single one shall be left in Polixti. " The
katcina boy brought the head to Polixti. He brought it to his father.
The father of the boy got down his pack of tobacco and a pipe and




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put the tobacco in the pipe and smoked. Then he said to his wife,
"Go and call the War chief (kaletaka)." His wife went out and
called for the War chief. She said," The Calling-out chief wants
you. " -" Wants me for what? "- "He wants you to come over
and have a smoke with him. " -     "All right, " he said. He
took out his pack of tobacco and his pipe and went over to the
Calling-out chief. The Calling-out chief was smoking there. He sat
down and the Calling-out chief gave him his pipe to smoke. He
smoked and after he had finished smoking he filled his own pipe and
smoked and after he had finished, the War chief asked the Calling-out
chief, " What did you want me to come over for? "- " Yes,t
he said, " my son brought this head from Sikyatki." -"Is that so?"
he said. "Yes, "he said, " Andthat head is for you. "  " Thank you,
he said, and smoked again. "In four more days we are going to have a
war. The Sikyatki people are going to come over to this village and
fight, " he said. " All right, " he said. "I will take it and mind to do
it [take charge of it]. " They finished their smoking and then the
War chief took the girl's head and took it home and put it away in
the inside of his house. Then it happened. After three more days in
the evening at sunset the Calling-out chief (at Sikyatki) called out
for all the men and boys to come to his house in the evening. He
told them to come with their bows and arrows and whatever they had
to fight with. They did it. They came there with their bows and
arrows and knives and whatever they had to fight with. They stayed
there half the night. Then the War chief said, " We will go right out
and half of the men will stay in one place and the other half in another
place. "(He meant where the trail goes down to the spring.) They
stopped at the trail in the middle of the night. Half stopped on one
spring trail and the other half on the trail to the other spring. They
were there in the trail waiting for the people to come for their water in
the morning. Early in the morning a couple of women were going
for water. The twowomen came to the group of men. They shot the
two women and killed them. Next a boy come running along. They
shot at him but did not hit him and he went back to the village
and called out that some enemies were hiding themselves on the
trail on the side of the mesa. The people knew it. Then the people
who were hiding on the trail stood up and went to the village. They
fought. Some people were still in bed and they killed them all. They
burned the whole village. That is the way they destroyed the village.
Of course some of the men who came from Sikyatki got killed too.
That is the way they destroyed the village of Polixti.
Afterthat some of the people of Polixti were not killed. A few were
left. They got away. A couple of them were safe and they went to
Oraibi. One more was saved. Hewent to Samumpavi(?). They talked
about the matter and what had happened. The people who had gone to




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Oraibitalked about their troubles and how all the people had been killed,
and the Oraibi people were very angry about it. After a few days the
Samumpavi people came to Oraibi. The two villages were angry about
how the Polixti people were destroyed. They talked it over and they
said they would fight for these three men, all the people of Samumpavi and Oraibi. They called out for all the people at Oraibi to get
ready to fight. After three more days the Oraibi people went over to
Samumpavi. They stayed there overnight and the next day early in the
morning all the Samumpavi and Oraibi people went together to
Sikyatki. They fought and fought. They destroyed,the village. They
burned it. Some girls were caughtand made slaves. The Oraibi people
caught them and made them slave girls. That is why the Sikyatki
people are now living at Oraibi. They were taken from Sikyatki. They
are the Coyote clan at Oraibi. One of the girls was Coyote clan and
one was Sand clan. The Oraibi people say that these two clans came
from Sikyatki.
13. DOVE BOY AND COYOTE.
Far away there at Kunluokyut'e'e Blue corn girl (Kulutsiyuayu')
and Yellow corn girl (Kjlutseyuayu"') were living. They had a father
and a mother. They were two sisters. They had no older brother nor
younger brother. They would grind corn all day and at night, too,
they ground corn. They lived in the koyl, and up ladder in kwak'eibi
they ground corn. Every morning they would cook for breakfast and
in the afternoon they cooked for dinner. The girls did all the cooking
and housekeeping. Their mother let them do all the work. Their
mother loved them, and their father loved them. Their father fetched
wood for them, and water he fetched for them every day. During the
winter in the elu moon the people would dance, but these girls would
never watch the dance. The boys who lived there tried to marry them,
but they did not like the boys. From another village boys came to
marry them; but they would not marry. In the daytime there were
games and races, but they never went out to see them. They ground
corn all day.
In summer their father went to work his field, planting pumpkin,
watermelon and corn. When the corn was about ripe their father
told them that it was ripening. They were happy. They said,"Tomorrow we will go to our field. " The next day they took some lunch
for their father and they went to their field. They said to their father,
" Father, you better go home. We will stay here to watch our corn."
In the evening it was time to go home. They started for home. They
saw lots of flowers and grass on the way, and they picked the flowers. They reached home. Their mother cooked supper for them.
They were happy, they talked about the corn and what they saw on




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the road, the flowers and grass. They said to their father, " Father,
we will go tomorrow again to our field. " He said to them, " All right,
you may go. Go and be happy. " The next day, before sunrise, they
ook a lunch and they went to their field. They got some fresh corn
and they began to cook it. They got some watermelon and they ate
it. As they were sitting under the shade, somebody was coming along.
The younger sister (Blue corn girl) saw him, she said to the elder
sister, "My elder sister, somebody is coming. " Her elder sister paid
no attention. She said again, " Elder sister, somebody is coming".
There was somebody standing there wearing a tsawee'toh I(poncho) and
he had a kyumta 2 on his face. He was a goodlooking boy and he wore
turquoise in his ears, and a string of beads around his neck. They
were ashamed to talk to him. Younger sister said to Elder sister,
" You better talk to him, learn where he comes from. " Elder sister
said, " Never mind, don't talk to him. " Younger sister said, " He is
a stranger, better talk to him. " Elder sister said, " Father might scold
us if we talk to him. " Pretty soon Elder sister turned to him and
said, "Where do you come from? " He said to her, " A little way from
here." The girls said, "Let us eat our lunch. Have you eaten already?"
they asked him. " No, " he said, " I have not eaten yet. " So they ate
together. As they ate, Elder sister sprinkled water on the boy. The
boy sprinkled water on both the girls. They played together, sprinkling water. They played all day. The sun went down. Younger sister
said, " The sun is down, we better go home. "-" All right, " said
Elder sister. They went home and the boy went his way home. As
they went home they were happier than they ever were before. The
next morning they said to their father, " Father, we want to go to
our cornfield again. " -" All right, " he said to them, " you may
go. " They went to their corn field. One said to the other, "I wonder if that boy will come again. " It was about dinner-time. "Somebody is coming, " said Elder sister. It was the boy. " Have you
come?" said Elder sister. " Yes. " -" Where do you live? " asked
Elder sister. " A little way from here," the boy said. They ate their
lunch together. Elder sister began to sprinkle water on the boy and
he sprinkled water on the girls. They played together, they played all
day. Pretty soon the sun set, before they knew it. Younger sister said,
" The sun is down, we better go home. " They went home. The boy
also went home. They were happy. That night again they ground
corn. As they ground somebody looked into the window. " Who is
that boy? said Younger sister to Elder sister. " Don't watch him,"
said Elder sister, " keep on grinding. " So they went on grinding.
i. Translated" blue woolen shirt, " but a picture showed the familiar poncho
cut. It was woven by men for themselves. It is no longer worn.
2. Black line across each cheek, from nose to jaw.




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Bedtime came, they went to bed, without looking at the window.
At breakfast they told their father that they wanted to go to their
field again. " All right, you may go, " he said to them. When they
reached their field, Younger sister said, " I wonder if he will come
again. " Elder sister said," I don't know whether he will come or not."
So they watched for him. Somebody was coming. It was the boy
who was there before. They turned around. " Did you come again?
said the Elder sister. "Yes," said the boy. They talked, talked.
Pretty soon Elder sister said," We better eat our lunch. " They ate
together. Then they began to sprinkle water on one another. They
poured water on one another all day. Then the sun went down.
Younger sister said, " The sun is down, we better go home." Elder
sister asked the boy, " Where are you living? " - " A little way
from here, "said the boy. " Tomorrow we want to go with you to
your home, "they said to him. " All right, " said the boy. That
night they ground and they put the meal into a basket. The next
morning at breakfast they said to their father and mother, " Father
and mother, we want to go to the corn field again. There was a
boy came to us there three times and we played with him, we want
to go to his home today." -" Who is the boy? " they asked them.
" We don't know, he is not from this village. He is a good boy, we
want to go with him, " they said. Their father and mother said, " All
right, but you must be careful. Take care of yourselves. " They
dressed up in a new dress and belt and in new moccasins, and their
mother put up their hair in wheels. When they got to their corn field
they waited for the boy to come. " There is that boy coming now,"
said Younger sister. " Did you come?" said Elder sister. " Yes. " -
" Well, we said we would go with you to your house. " They started to go. Then they asked the boy, " Where is your house? ""A little way off. " They kept on going. They got tired, they asked
him, " Where is your home? " - "A little way farther. " By noon
they were very tired. They said to him, "Well, we can't go any
farther, we are so tired. Your home is too far away. "  " Soon we
are there, " said the boy. So they tried again. At sundown they
approached a mountain, and came close to it. " Here is my home, "
said the boy. He pulled up a yucca plant and there was a kiva
ladder coming out of the kiva. The boy said, " I am not coming
alone. " They heard voices, lots of people said, " Come in. " They
went into the kiva. They saw lots of people, lots of goodlooking
people. All the boys looked alike, they all looked like that boy. All
the women looked alike. They were kind people. The mother ot
the boy took the corn meal and put it away. They gave them supper.
Night time came, the mother of the boy said, " We better go to bed,
you must be very tired. " So they went to bed in the other room.
They slept well. Next morning they began to grind corn, and they




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ground until the sun went down. They stopped grinding. The
mother of the boy came in and was glad that they had finished grinding. " Come out to the other room and we will have our supper, "
she said to them. They went out and ate supper. Soon it was bedtime
and they went into the same room as before and slept well. They
woke up early in the morning before sunrise. A basket of corn was
there and they began to grind. They kept on grinding until breakfast.
Then the sister of the boy brought breakfast in to them. They continued to grind until the sun went down. Then the mother of the
boy came in and told them to stop grinding. She took them in to
the other room and they ate their supper. They went into the same
room and slept well again. Next morning they began to grind again.
They ground until breakfast and after breakfast they ground and kept
on grinding until sundown. The mother of the boy came in. She
said, " I am so glad you have finished your work. " They went with
her to the other room. They ate supper. It was bedtime, they went
into the same room to sleep and they slept well. It was daylight.
Then the mother of the boy came in. She said to them, "My daughters, wake up and come in. " They went in and the room was
ready for them to wash their heads. In there were lots of girls and
women. They all looked alike. The mother of the boy first washed
Elder sister, then in a separate bowl she washed Younger sister. While
she was washing Younger sister, the boy's sister washed Elder sister.
All the women washed them. When the sun came out, the mother
of the boy took them out and they sprinkled corn meal to the Sun.
They went back to the house and began to grind corn. Then they
began to make muwashing. All the people in there ate the muwashing. The father of the boy said, "Your mother and father are
lonesome, we better take you home." The bridal garments were
finished. Bow snake made the malap'aiye, Runner snake made the
shehka. The moccasins were made by Nepokwa'ici. So they dressed
the girls up. The mother of the boy said to him, " My son, these
girls are going to take you to their home. You must not be lazy.
You must help your father-in-law. If there is no wood, you must
get wood for them. If there is no water, you must get water
for them. " His father spoke the same way. His uncle spoke the
same way. They said to him, "If you have trouble, you must not
come back home, but if our sa'i want to marry another man, then
come back home and stay here. But if nothing happens to you, live
with them all the time. "Then they all started with the two sa'i. The
sa'i never knew what kind of people they were. They were dove people (kowile t'owa) who turned themselves into people. They all went
bringing the sa'i home. They made the distance short, so that they
soon got to the girls' home. The girls were glad. The girls said
when they got to their koye', " Mother! Father! "- "There are our




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children," said their father. "Well, come in," he said to them.
They all went in. The girls' mother gave the people something to
eat. " We brought this boy for you to work for you," said the mother
of the boy. " If he is not lazy, he will help you, " - "That is what
we want, we want a son-in-law (soyingi), " said the father of the girls.
Then the other people all left. The father of the girls said," It is
bedtime. " The boy brought in four buffalo skins for his bed. They
slept together. Next morning, the mother of the girls went to the
houses of her clan and told all the women to come to her house.
They all came, and were glad. They made ready to wash the boy's
head. They all washed the boy's head. They said they were glad to
have a soyingi.
After this he went out to work all day. He fetched the wood and
the water. In the springtime he said he wanted to go to plant. His
father-in-law (wiaseno) went with him and showed him his field.
He went to plant every day. He finished planting. Soon the first
plants came up. His wife, one of them, said to him, " How is the crop
doing? "- "The crop looks pretty well, " he said. " Well, I want
to go with you today, " said Younger sister. " You don't need to go,"
he said to her. They prepared a lunch for him. He started. Then they
said they, too, would go. It was hot as they went. They came to a
dove sitting on a bush. He was saying something. Younger sister
said, "This dove is saying something, just as if he were calling us.
- " We better go on, we are so thirsty, " said Elder sister. The dove
was singing:
Kulutseyeayu c
Blue corn girl
Kulutsayuayuc'
Yellow corn girl
Neeanaha napokoc
Here is a spring
ewiyu hel ewiyu heh
Younger sister said, " Elder sister, that bird is calling us. He is
telling us that there is water. " They listened, he sang once more:
KVlutseyeayuc'
Blue corn girl
Kulutsayuayuc'
Yellow corn girl
Neeanaha napoko
Here is a spring
ewiyu heh ewiyu heb
"There is water, " Younger sister said, " water right there. We
better go for it. I am so thirsty I can not reach our field, " she said




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to her elder sister. So they went to him. " You must not fly away, "
said Elder sister, " for you are to tell us where there is water. " They
looked around. " Where is the water you talk of?" He just did this
(poking head forward, as a dove does). They found the little spring and
they drank. " I wish you would not fly away, but let us take you to
our home and sing to us while we grind corn," said Younger sister.
She walked up to the bird and she caught it. They carried the bird with
them to their field. They looked for their husband, but they could
not find him. They saw his tracks and they looked for him. They left
the dove under their shade. They walked around their field, but they
could not find their husband. They went back to their shade, and
there sat their husband. They were surprised to see him. " We were
looking for you all over this field, " they said to him. " How did you
come here. " They began to think that that was the dove. They
looked for his track to the shade. They could find no track. They
looked for the dove's track and it was still there. They said, " We
caught a bird and he sang to us about water. " - " What kind of a
bird? " asked their husband. " A dove, " they said. " Why didn't
you tie him here? He may have flown away," said their husband.
They kept thinking that he was the dove. They all came back home.
They ate their supper and at bedtime they went to bed. Early in the
morning he went out. He would always go out early in the morning.
This morning Younger sister thought she would go after him. She
followed her husband away from the village. As she went down a
hill, there was a dove sitting and singing," Huh huh! huh huh!"
There was the dove, but her husband was gone, and there was no
track. She went up to the dove, closer and closer, and she said, " Is
that you, my husband? " She went closer and said, "Is that you, my
husband? " She went closer and asked again, " Is that you, my hus
band? " He shook his head like this (poking head forward)." You
are the one who sang to us yesterday." He shook his head, he never
spoke. She caught the dove and carried him back. She put the dove
inside where they had slept. She did not tell her mother and father.
Soon after sunrise they went in and there was their husband. Thus
they tound out that their husband was a dove. He said to them, " I
am going away to see my father and mother. " - " When are you
coming back? " asked the girls. " Tomorrow. "The next day he left
and carried some makdno and some kehsbi to his mother.
As soon as their husband had gone, they said, " Well, we want to
go to our field. " So they went to their field. As they were eating
their dinner, somebody came to them, a boy came to them. For a long
time they said nothing. Finally Younger sister said, " Who are you?"
- "My name is, Pokwash6, Coyote."'  "Well, we don't know who


I. A folktale designation for Coyote. A related term, Poshekwaishing' (see
p. 245), is translated Water-drag man.




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you are," said Younger sister. " Where do you live? " -My home
is over yonder. " Soon they began to play with him. They did not
notice that the sun had gone down." We better go home, " said
Younger sister. They went home. There they found their husband
already back. " Why did you come back so late?" asked their
husband. "It was so far," they said. He knew that they had been
playing with Coyote. He was unhappy about it. At supper he
looked unhappy. They kept talking to him to keep him from thinking bad things. At bedtime they went into another room. They lay
down. Their husband lay down and was quiet. Younger sister said,
" Why don't you talk to us. What makes you unhappy? " - "I
am so tired. I am not unhappy. " They knew they had done something, so they kept asking him why he was unhappy. About midnight he said, " Well, do you want me to tell you why I am
unhappy? " -" Of course, " said his wives. " Well, when I went
home this morning, you went to our cornfield, you walked about
the field and you went to the shade to rest, then Coyote came to
you and you asked him, 'Who are you?' And he said, ' My name
is Coyote.' He said some funny things and you began to play
with him. " - "No, we did not play with him. " - " But I saw
you. I was sitting on a post near by and I saw you. " So they cried
and cried. " I am going back to my house," said Dove. So early in
the morning he went home. They never saw him again. Their
father and mother asked them where their soyingi had gone. " He
went home, "said the girls, but they did not tell them why he went
home. Well, they went to their field again. The same man stood
close to them. " Who are you? " they asked. " Well, I am Coyote. "
He went on saying funny things and they began to play with him.
He was a witch. Younger sister did not want to play with him.
" You better go away, " said Younger sister. "No, I want to marry
you both, " said Coyote. "No, we do not want to marry you, " said
Younger sister. "Why don't you want to marry me?" said Coyote
" Because I don't like you for my husband. " - "Why don't you
like me?" he asked Younger sister, " Whom do you like for your husband? " - " The man who dies four times and comes back, " said
Younger sister. " Well, then, kill me, here is a stick. I will die and
come back." She was angry and took up the stick and killed him. They
dragged him away to the shade. There at the shade they found
Coyote. " Well, I have come back, " said Coyote. " I said the man I
wanted for my husband has to die four times. " - " Well, kill me
again, " he said. So she took up a stick and killed him again. They went
to their shade and sitting there was Coyote. "Well, I am alive again,"
said Coyote. They hit him on the head, threw him away in the grass.
As soon as they reached their shade, there was Coyote. They were
so angry they got a knife and cut Coyote into little pieces and threw




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them in every direction. " Now he can not get alive again," they
said. As soon as they reached their shade, there was Coyote. They
were angry. "Now it is four times that I have come to life," said
Coyote. There was nothing more for them to say. They had to
marry him right there. I Coyote was a witch who turned himself
into a man. He sang a song to make them become his wives.
They took Coyote to their home. Their father said, "Who is this
boy you have brought? " They never spoke. Their father and mother
kept on asking, " Who is this man? " -  "We have married this
man, "they said. Their father and mother were angry. They said,
"Well, if you want to be married to him, you must leave this house."
At night they went upstairs and made their bed. Coyote slept
between them. They played together and went to sleep.' In the
morning there was a woman living near by whose fire was out. She
went to the girls' house. She saw them sleeping and between them
something sleeping. It was a coyote (panyena'). She did not ask for the
fire, but went back to her house. She said to her husband, " Blue
corn girl and Yellow corn girl are sleeping with a coyote." He got up
and looked and saw the coyote. He went up to the top of his house
and called out, " Boys and men! Here are Blue corn girl and Yellow
corn girl sleeping with Coyote. You who are up get your rabbit
sticks and we will kill him." They got their sticks and joined the
man. He said, " Now make a ring around the village." Some of them
went to the house of Blue corn girl and Yellow corn girl. The man
from next door went in and saw Coyote and started to hit him.
Coyote opened his eyes and jumped out, away from the boys and
men. The dogs chased him out of town. The men in the circle tried
to hit him, but they never hit him. He escaped. The father and
mother of Blue corn girl and Yellow corn girl were angry. They said,
" You have done such bad things, you may not live with us, you
must go away."
So they started north. They went all day until they met a coyote
and that was their husband. "I am Coyote, " said he. " Well, I will
take you to my house, " he said. But he lived in the ground in a hole.
They could not go into the hole. He went in and brought out for
them to eat some cedar berries. That was all he had. They tried to
eat them, but they did not like them. "You see how I have turned
myself into a man, " he said to them. " I will show you how, " said
he. He went into his hole and brought out a wheel. " Now watch
me and see what I do. " He lowered his head and put it through the
wheel, and he became a coyote. " This is how I become a coyote,
I. Cp. Navaho, MAFLS 5: 93-94.
2. Cp. for the marriage of Coyote to two girls, in Ute folk-tales, Mason, JAFL
23: 350; Taos, Parsons 2.




Tewa Tales.


24I


or, when I am a coyote, how I become a man." Elder sister put her
head through the wheel and she was a coyote. Younger sister put
her head through the wheel and there was another coyote. There
stood three coyotes. Off they went without turning themselves back
into women again. They traveled and traveled. They had nothing to
eat, they were starved. They cried, the tears ran down. They could
go no farther, they were so poorly and so thin. Their husband
coyote had left them. They lay on the grass (tapewin)' almost dead.
There was no water, nothing to eat. They were crying. Up above,
in the sky, the Eagle people (che t'owa) knew that they were about to
die. The Eagle chief (che t'oyo) said to his people, " Well, my children,
Blue corn girl and Yellow corn girl are about to die; they have
nothing to eat. You better go down and get them. " -" Well, "said
two eagles, "we will go. " Two other eagles said, " We will go, too.
When you carry them up you will get tired, then we will help you. "
Two other eagles said this likewise. They went down to them. Blue
corn girl and Yellow corn girl were lying down. The eagles shook
their heads. Blue corn girl and Yellow corn girl opened their eyes,
they wanted to say something to the eagles, but they could not say
anything. The eagles said, " Poor girls; that bad coyote took you
away from your father and mother and left you and you are about
to die." The coyotes shook their heads. " Put your arms around my
neck and your legs around my tail," said each eagle. Thus they
flew up into the air. They were just about tired out when the other
eagles came and took the coyotes. They kept on going. They got to
a place where another pair of eagles carried them. Then another
pair carried them and another pair until they had been carried by
all the ten pairs of eagles. They were carried up into the sky (opa).
There was a hole in the sky (teh'pola). Another world was there, a
big white mountain, that was their home. They brought the coyotes
into their house. Their father and mother said that they were glad
that they had brought the girls. "We will work over these two girls,"
they said. The fire was burning and the water boiling. The mother
of Eagle boy said, " Go out and get your grandmother. He went and
got Spider grandmother. The sweat was running down his face.
" What has happened that you have come for me so fast? "asked Spider grandmother. " Here are Blue corn girl and Yellow corn girl,"
said Eagle boy, " our mother told me to go and get you. " " Is everything ready?" asked Spider grandmother. "We must hurry, they
are about to die. " They put the coyotes into the boiling water. She
put a stick like a cross between the coyote's ears and began to twist
it and pull, singing a song. She put medicine in her mouth, and spat
it into the boiling water. Pretty soon the girls leg came out, then


i. Used in making brushes.




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the knee of the girl came out, then her body, her arms, chin and
face. Then the girl's head came out. She threw the skin to one side.
This was Younger sister. Then they put Elder sister into the boiling
water. Spider grandmother put the stick between the ears and began
to twist the stick. She sang and she spat her medicine into the water.
Soon the girl began to come out of the skin. They threw the skin to
one side and there was Elder sister.  There the sisters were, but
they could not get up or speak. Spider grandmother said to Eagle
People, " You better hurry and get something for them to eat. They
are about to starve to death. " -   Everything is ready, " said the
mother of the eagles. She gave them water and afterwards kensiboa2,
then they ate some boiled meat. They became strong by night. They
slept. Next morning they were still better. They stayed there many
days, each day getting stronger. When they were strong, they said
they wanted to grind corn. The mother of the eagles said it was
all right for them to grind corn. They ground every day. The mother
of the eagles said, " Your father and mother are homesick for you.
They can not eat nor drink. You had better go home." - " How
shall we get there? " they asked her. " These are your brothers now.
They will take you down. " The father of the Eagle People gave to
each a present, he gave them beads like those we wear now, strings
of turquoise. Then the same twenty eagles brought them back to the
earth, close to their home. The eagles went back to opa, and the girls
started for home. At night they reached their house, their koye'. They
called. Younger sister called, "Mother! " Elder sister called, "Father!"
They heard no sound. They called four times. They went in and
looked around. There was their father prostrate, there was their
mother prostrate. They were dead. They were unhappy and cried for
their father and mother. They went to the close relatives in their
clan. They were all homesick for them. After that they lived with
their relatives. Thus far I know.
14. CLOUD BOYS AND COYOTE.3
Far away at Kunluokyut'e'e there were living Blue corn girl and
Yellow corn girl. They were the children of Crier chief (tokei4).
They were fine looking girls. Allthe boys of the village wanted to marry
them. Both girls would grind corn every night after supper. Two
boys would go there together to look into the window where the
I. Cp. Voth I: 107; De Huff, I4I-148.
2. Sweet corn flour in water.
3. Cp. Voth I: 157-I59; Navaho, MAFLS 5: 88.
4. Among the First Mesa Tewa there is no Crier chief. At San Juan there is a
crier, tokcndi.




Tewa Tales.


243


girls ground. They tried to talk to them, but the girls would pay no
attention to the boys looking through the window. When the time
came they went to bed. Every night the girls ground and every night
the boys came in couples. All the boys of the village had been to see
the girls, but the girls cared for none of them. Then boys from another village would go to see the girls. All the boys of the different
villages had been to persuade the girls to marry them. At last Yellow
cloud boy heard that two good-looking girls were living at Kunluokyut'e'e. Yellow cloud boy said, "I will go and try to marry those
girls ".' He packed a shehka and mnalap'ai, ayu',and k'oa. Then he took
his bottle of water and started. He went on a cloud. It was a yellow
cloud, he was Yellow cloud boy. He had a long journey to go. He
got there at night. Blue corn girl and Yellow corn girl were grinding
corn. He stopped near at the village. Soon the girls began to grind.
Then he started on and looked through the window. He tried to
make them stop grinding and look at him. But they would pay no
attention to him. They were grinding in kwak'eibe. He went up
there with his bag. They looked at him once and said nothing to
him. He waited a long time until they stopped grinding to go to bed.
" What have you come for," asked Blue corn girl and Yellow corn
girl. "I have come to marry one of you," said Yellow cloud boy.
The girls said, "What have you to give us for marrying us?"" Here is my load, " said the boy. Elder sister told Younger sister to
go down to koye' to tell her father and mother to come up to see what
they would say. She went down and told her father and mother
that some one had come to marry them. Their father and mother
went up to them. " Why did you want us to come up?" they said.
" Here, Father and Mother, somebody has come to marry us. Here
he has this to marry us with." - " We are not the ones to say,"
said the father and mother, " you are the ones to say." He opened
the bundle and took out the shehka and the nzalap'ai, the ayu' and the
dress.
They looked at the things. They were all yellow.3 There was a
gourd bottle in the bundle. They said," The goods are very pretty;
but there is a gourd bottle which we do not need. We think we
cannot marry you." - " All right," said the boy, and started back
home. Next day Okuahtsayuenu (Blue cloud boy) said he wanted to
marry one of the girls. He packed up a marriage blanket and a
marriage belt, the other blanket, and inside he put his bottle of
water. He traveled a long way on a cloud. He stopped at a place near
by until they began to grind corn. He started right up the kwak'eibe
I. Cp. Voth I: 43.
2. Formerly a Zufii suitor, judging from the Zufli tales, brought much the same
gifts. See Parsons 8: 302.
3. Cp. Voth I: 177.




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and went into the room where the girls were grinding. " What do
you want?" asked the girls, "I want to see you," said the boy." Why?"
asked the girls. "To see about marrying one of you. " Elder sister sent
Younger sister to their father and mother to tell them to come up.
Their father and mother went up to them. " What do you want?"
asked their father and mother. " I wanted to see you, a boy came in
here with his goods, to marry us, " said Elder sister. " We are not
the ones to say," said the father and mother. The boy untied his
bundle. In it were the marriage blanket and marriage belt, the
other blanket and the moccasins, together with a bottle of water.
All the things were blue. " The things are very nice," said the girls,
" but among them is a bottle of water which we do not need, we
cannot marry you. " - "All right, " said the boy, "if you do not
want to marry me." The girls went down to koye' to go to bed.
There was a cloud in the south; (Red cloud boy) Okuahp'i'enu he had
heard about the girls. He packed up his goods and his bottle of
water. "I am going to get those girls, " he said. He reached Kunluokyut'e'e. He stopped until they began to grind. He went on straight
up to kwak'eibi where the girls were grinding. " What do you want?"
said the girls. " Yes," said the boy, " I came here to see you. " -
" About what? " said the girls. " I want to marry one of you, " said
the boy. Elder sister sent Younger sister down to tell their father
and mother to come up. " What do you want? " said their father
and mother. " Here is a boy who wants to marry one of us," said
Elder sister. "We are not the ones to decide," said their father and
mother. Elder sister walked to the bundle ot goods. She untied it,
she found the marriage blanket, and marriage belt, the other blanket
and moccasins, and a bottle of water. The girl said, "It is all very
pretty, but I do not care for this bottle of water. Had you not
brought this bottle of water I would marry you. " - " All right, "
said the boy, " I can go home. " Next morning Cloud in the East,
White cloud boy (okuahche'ixenu), said, " I am the one to marry
both of those girls. " He packed up a marriage blanket and a marriage belt, another blanket and moccasins, together with a bottle of
water. He went to Kunluokyut'e'e. The girls were not yet grinding
corn. So he waited near by. Then when they began to grind, he
came and went on straight up to kwak'eibe. He walked inside the
room. "Sit down, "said the girls. "What do you want?  "I want
to see you. I want to marry you." Elder sister said to Younger sister, "Go down and tell our father and mother to come up." Younger
sister went down and told their father and mother to come up.
" What do you want us for?" asked their father and mother. "We
wanted you to come up because here is a boy who wants to marry
us. " - "We have nothing to say. " So Elder sister walked to the
bundle. She opened it. She found the marriage blanket and the




Tewa Tales.


245


marriage belt, the other blanket and the moccasins and the bottle of
water. The things were pretty. They were all white. She said, "I
like these goods, but this bottle of water is not for me. I cannot
take it. " - " It is all right, " said the boy, " if you do not want to
marry me. " He packed up the things, he started back. Next
morning Cloud-above boy (Okuah npkuenu)' heard that all the Cloud
boys (tahepede, from every direction, okuah enung) had gone to
Blue corn girl and Yellow corn girl to marry them, but they failed
to marry them. " I think I am surely the one to marry them,"
said Cloud-above. He packed up a marriage blanket and belt, another
blanket and moccasins and a water bottle. He arrived before night
and he stopped near the village and waited awhile. Soon the
girls began to grind corn. He went into kwak'eibe, where they were
grinding. "Sit down," they said to him. He sat down. They
asked him, "What do you want? " - "I want to marry you, " he
said. "I have brought you these goods." Elder sister told Younger
sister to go down and ask their father and mother to come up. She
went down. "Why did you want us to come up? " they said to
Younger sister. " There is a boy who wants to marry us." -
" You are the one to say. If you want the boy, you can marry him, '
said their father and mother. Elder sister opened the bundle and
looked at it. She found the marriage blanket and belt, the other
blanket, the moccasins and the bottle of water. All the things were
speckled (toiluix). "Well, this bottle of water we have no need of,"
she said. "But for it we would marry you," she said. So the boy
said, " It is all right. " He packed up his goods and started home next
morning. Poshekwaishing'2 (Water-drag man) heard that the boys had
been trying to marry Blue corn girl and Yellow corn girl. "They are
lazy about it, " said Water-drag man. "I will marry them, " said Waterdrag man. He went to look for something to give the girls. He found
po'be (stalk of yucca), and he went to cedar trees and got some berries
and put them into a sack and carried them in his arms. He made
out that the yucea stalks were his beads. He started off. He arrived
at their house. Their house was a solitary house. As he came near,
Elder sister said to Younger sister,"Look out through the window."
They saw Water-drag man, coming dancing with his song:
Enatoli...i
Enatoli..i
Enatoli, enatoli
Kilutsayuayu'
K$lutseyeayu'
Enatoli, enatoli.
i. Literally,? Dark cloud boy.
2. Thus Coyote may be referred to in the tales.




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He was dancing with his song. Soon the girls stopped grinding
corn and looked at him. They laughed at him, and laughed. They
went outside of the room and came near to him. " You dance again
for us, ' said the girls. " All right, " said Water-drag man:
Enatoli..i
Enatoli...i
Enatoli, enatoli
Kulutsayuayu'
Kulutseyeayu'
Enatoli, enatoli.
They were so pleased, they laughed at him. Soon they told him
to come up. " Come in, you dance so nicely, we want to have you
live with us; we want to marry you," said the girls. "All right, "
said Water-drag man. So they got the yucca stalks and the cedar
berries." You must wait here, " said the girls, and they went down
to have their supper with their father and mother. They did not
tell them about Water-drag man. They came up, bringing maklano
and kensi, and they ate together with Water-drag man. While they ate
together, Elder sister put kensi on some makdno and sprinkled it on
Water-drag man. Younger sister sprinkled on Water-drag man, and
Water-drag man sprinkled on both. They played together half the
night. When they grew tired, Elder sister went down to get her buffalo
cover (koh poya). They went to bed, Water-drag man, between the
two girls. They played together. They slept late, they were so tired,
they did not know when it was daylight. The woman next door
went in to get some fire. She went up and saw a coyote sleeping
between those girls.I She never asked for fire, but went and
told her husband that there was a coyote sleeping with Blue corn
girl and Yellow corn girl. The man was so angry that he went
out of his house and called out that there was a coyote sleeping
with Blue corn girl and Yellow corn girl. They should get their
sticks and come and kill the coyote. Four boys came and he
put them outside the house. He went in with his stick, but Coyote
jumped out and passed the four boys. The dogs chased him past the
men encircling the village. He jumped over them, he escaped. The
people were so angry that they said that thereafter the boys could not
marry those girls, so the girls never got married.
I 5. SU'MAKOLI; STUFFED BEAR.
Far away at Kunluokyut'e'e there was living a girl, the daughter of
Crier chief (tokiei pie). She was a good-looking girl. She did not like
i. Cp. Voth I i o.




Tezua Tales.


any boy in the village. She never went out with the other girls. The
girls would have liked to come to her house to grind, but she did not
like the girls to come. Every night, as she ground corn, the boys
would look in through the window and try to talk to her. But she
would not talk to them. So they would go away and not come back.
The boys from the other villages would come, but she would not talk
to them. Her father wanted her to marry. During the day she would
embroider blankets (shehka' phle) I and at night she would grind
corn.
Thereweresome people living ata lake (pokwingeh). Those people were
called Su'makoli. One of these Su'makoli boys heard that there was a
nice girl living ot Kunluokyut'e'e. He said to his mother and father
that he wanted to go and see that girl. His father and mother said it
was all right to go. He got a shehka and dress and belt, he made a
bundle and with it he went to see the girl. She was not grinding yet.
So he stayed some where until she began to grind. Soon she began
to grind. He went straight up to the kwak'eibe. The girl said,
" Sit down. " She asked him what he wanted. " I have come to
marry you, " said the boy. She did not know what kind of a boy
he was. He was a Su'makoli boy. He wore a buckskin shirt (puyetoh),
buckskin leggings (puyekoh), with strings tied on each side with little
shells, olivella shells (dididi). He had a quiver (sude). He was a goodlooking boy. " Wait until I tell my father and mother, " she said.
She went down and said, "Mother and Father, there is some one come
to me in kwak'eibe. " Her father and mother came up and looked at
the boy. The father thought that boy did not belong to any of
those villages. He was some kind of a boy, maybe a Cloud boy. So
he went down to koye' and got his bag of tobacco and his pipe. He
blew out four times and gave the pipe to the boy. The boy said, " My
old man (Nabie sene). "2 The man said, " My child (Nabie'). " The
boy kept on smoking till the tobacco was out. He handed the pipe
back to the man. The man said, " My child. " The boy said," My
old man. " The man said, " What did you come here for? " -
'" I came to see your child. I want to marry her, " said the boy. " I
am not the one to say, " the man said to the boy. " If the girl likes
you, she is the one to say. " The boy went out and got his bundle of
goods and put it near the girl. She went up and untied the bundle
and found the marriage blanket and belt and dress. She said she liked
the goods. Her father was pleased. He said, " This is what I wanted
for you. I am getting old, I can not do all the work. I want a helper.
I am glad you will marry this boy. " -" I will take you home in
the morning, " said the boy. They went to bed, but they did not go


i. Formerly girls used to embroider, nowadays men embroider.
2. Addressing him as a chief.




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to bed together, they slept separate. Early in the morning, before
daylight, the father and mother dressed up the girl. The girl carried
corn meal with her. They started to the east. The girl said that she
was tired carrying the corn meal. The boy said he would help her.
She was tired, she said, " I can not go any farther. " - The boy
said, " It is a long way to my home. Stand close to me, close your
eyes, do not open them until I tell you, " said the boy. The boy did
something to make a rainbow, and the rainbow carried them to the
lake. " It is all right to open your eyes, "said the boy. She found that
she was at a big lake, and she was surprised. " Follow me," said the
boy. They came to a place full of grass and flowers outside of the
lake. They came to a kiva. The boy called, " Father! Mother! tixe! I
am not alone." Everyone inside said, " Come in! come in! "The boy stepped into the kiva first, the girl followed, carrying the corn meal on her
back. The mother of the boy took the corn meal and the girl went
and sat down on the buffalo bed (kopah) [rolled up for a seat]. The
mother brought out some watermelon and muskmelon and some
maka'no. They gave it to the girl and the boy to eat. They were glad
their brother had brought that girl. Soon it was bedtime. The mother
of the boy went into a room and fixed the bed. The mother said that
she would sleep with the girl to take care of her. The girl went to
sleep right away. She was very tired. Next morning she woke up and
began to grind corn for them. In front of the girl they hung up a
shehka. 2 They gave her breakfast and she began again to grind.
They gave her dinner. She began to grind again until evening
when the mother of the boy went in and told her to stop grinding.
The girls of that house did the cooking. At bedtime, the mother slept
with the girl to take care of her. Next morning she woke up and again
ground corn till evening. Then the mother of the boy stopped her.
She restedagain. Itwas supper time and then bedtime. The mother of the
boy went to bed with the girl. It was daylight. She woke up and started to
grind. They gave her dinner. Sheground again until evening. The mother
of the boy stopped her. It was evening. They ate supper. At bedtime
the mother of the boy went to bed with the girl. Early in the morning they began to pound yucca roots, to wash the girl's head. All
the girls and women living there washed the girl's hair. When her
hair was dry, the mother of the boy began to comb and cut the girl's
hair like the hair of the Tewa women. She was a woman now. She
began to grind corn, and for them she cooked muwashing. In the
evening all ate their supper together. They were glad to have their
I. kwenka, nqkweikaweio, make a rainbow.
2. That none might talk to her, or the sun shine on her. When a bride grinds,
they hang up a blanket across the door into the inner room where is the corngrinding place.




Tewa Tales.


249


sa'i with them. In the next room men were making a shehka for the girl.
They worked all day. Next day they worked again. They were done in
two days, the shehka and belt. Bowsnake was making the shehka, also the
wedding belt; Runnersnake was making the ayu'.That day the boy had killed a deer; hekilled itand madea big buckskin for her moccasins. A big man
came in, Nepokwa' i 'i, and made moccasins for her. He finished the moccasins in one day. That evening the mother of the boy said, "Well, we
will take you back to the house of sa'i. " The mother of the boy told
him not to be lazy there, to get the wood and water. All of them
started off. The mother of the boy went ahead of the others, carrying
a basket full of corn of different colors, next came the sa'i, next the
boy, next the father and sisters of the boy. All in a line, they came
out of the kiva. In a little way they told their sa'i to shut her eyes
until they told her to open them. They made a rainbow, and on it
they reached Kunluokyut'e'e. The mother of the boy said to sa'i, " Open
your eyes. " They were near the house. They all went up the ladder
to the koye'. They called down. " Get this corn," said the mother
of the boy. " - " Come down, "said the mother and father of the
girl. The mother of the girl took the basket of corn. They were glad
that their daughter had come back. The mother and father gave them
all something to eat. When they were through eating, they said that
they were glad to have their sa'i work for them, " and so we bring
our child to you, " they said. They all went away and left the boy
there. They went to bed. Early in the morning the girl's mother went
and told her clanswomen (iiking) to come to her house. They all
came to her house, and they began to wash the boy's head. He went
out to yohoaho (Hopi, homuya; i. e. to sprinkle corn meal to the sun
and pray that his life be long.)
The people of the village saw that he had married Crier chiefs
daughter. Some were glad, some were angry. Some people, ky'ugeh,
witches, were spinning in their kiva. These ky'ugehte'eing (members of
witch kiva) were very, very angry. They said, " We will kill the boy as
soon as we can, and we will take his wife. "- "If a man or boy kill the
man, let him take the woman, "said the senior (sehoche) in the kiva.
"So you must think this over. When you have found out what we
are to kill with, come back here tonight and we will talk it over. "
They went to their houses for supper. As soon as they had eaten their
supper, they went back to the kiva. They began to talk about what
they could do to kill that man and take his wife. One said one way,
another said another way; but they did not find any special way. The
senior said they could go home and return tomorrow and talk it over
all day. Next morning that Su'makoli said to his wife, " Get ready
some lunch. I am going hunting. " He went to the north, he saw a
deer. He went close up and shot him with an arrow, he killed
him. He started to take the deer on his back, but it was too heavy.




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He took out his medicine and spat it on the deer, and lying there was
a little animal. He carried it back and laid it on top of the koye'. He
stepped over the deer from every direction and it became a large deer
again. He went in and said he had brought a deer. She did not know
what a deer was. She went out and saw a big thing lying there. She
called her father. He came out and he was the only one who knew
what that big thing lying there was. He took one leg, and the girl
took the other leg and dragged it into the koye'. Next day, Su'makoli
skinned it himself. He told his wife to boil all that meat and to go
and tell the people to come and eat it with them. That evening
Su'makoli met a boy walking about, a dirty looking boy. That was Firemaking boy. The people did not like him. Fire-making boy made
friends with Su'makoli and they walked together outside the village.
The wife of Su'makoli went and invited all the women to come and have
supper. They all came, and ate. When the women went back, they
told their husbands what kind of meat they ate. " We don't like that
kind of meat, " said some of the men. They were the witches. They
were talking all day about how to kiil Su'makoli. Next day Su'makoli went to the west and killed an elk (t'ah). It was too heavy to
carry, so he took his medicine and spat it on the elk, and it lay there
a small animal. He carried it back and put it on the koye' and jumped over it and it was large again. Next morning he met Fire-making
boy again, and they went together around the village. That Firemaking boy went with Su'makoli to the house of his wife and
ate there with them. That evening even more     people than
before caine there to eat. That night all the witches went to the kiva
to talk. A young boy said, " I have found something. " - " What is
it? " the witch old man (ky'ugeh seno) said. He (the boy) went to the
fireplace and smoked four times and gave his pipe to the witch old
man. " What did you find? " - " It is not very bad, but it might
help us, " said the boy. " Tomorrow morning I am going after chiko
(Hopi, t'ebe, greasewood). " He began to sharpen the wood. lie went
out again and brought in a rattlesnake (pengyu). He opened the rattlesnake's mouth, and there was poison in the roof of the mouth. He
took out the poison 2 and rubbed it on the greasewood. " I am going to
Su'makoli's wife's house and put it under the ladder, " he said, " and
tomorrow morning he will step on it and he will never be able to get
it out. " -" Good for you, " said the witch old man. Early in the
morning before daylight he placed the stick under the ladder. The
witches were watching for Su'makoli to come down. Su'makoli came
down and stepped on the stick and it went through his moccasin. He
I. See pp. 77, 91, 94, 95, 99, I77.
2. Of some interest in relation to the current controversy as to whether or not
the poison sac is extracted from the snake in the Snake hunt.




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sat down and tried to pull it out, but he could not. The stick was
broken. He did not go back to his wife, but went outside the village
dragging his foot. There he laid down his rainbow and traveled back
on it to the Lake. " Well, what happened? " asked his mother. " What
happened? " asked his father. " I stepped on a stick, " said Su'makoli.
He looked very badly, the stick was still in his foot, blood was coming
out. They could not take out the stick and soon his foot was swelling up.
The wife of Su'makoli said, " Where is my husband? " She asked
Fire-making boy, " Where is your chum? "' -   " I did not see
him this morning, I thought he was going out hunting. " After
four days she was going to have a baby. Her belly ached. She
had two boys. Her mother washed those babies herself, because it
was a long way off to their father's mother. So she would take care
of them herself. Those babies were nice babies. In four days they
began to crawl. In four days they began to walk. In four more days
they were going about, in four more days they could run and in four
more days they could go a long way (i. e., in twenty days after they were
born.)" Mother I " said one of them. "What? "she said. "Where is our
father? " both asked. She began to cry. She did not know where their
father was. They kept on asking, " Where is our father? " -  "My
children, " she said, " your father has gone somewhere, I don't know
where. He went away and never came back. "   "We want to go
and look for our father," said both little boys (enungeye). " You are too
young to look for your father, " said the mother. " But we want to
go, " said the two little boys. " You will never find where he is, " said
their mother. " But we are going, you make us some kehshi, " said
the two little boys. That night their grandfather (tete) made eight
prayer-sticks (odupeh) and eight feather-strings (pehlichidi) for them.
When they were ready to go, their mother said, " My children, shengitidimongbi (goodbye) ". Their grandmother s'id, My grandchildren,
shengitidimongbi. " And then their grandfather took them down from
the house and out of the village and put down p'olu (Hopi, pii'tabi)2
for them. He said again shengitidimongbi to them. These little boys
did not know where they were going to. They came to a place where
somebody was doing something. It was Pocket gopher with his paw on
his face. " Grandfather, " they said, " do you know where our father
lives? "they said to Pocket gopher. He looked around at them. " My
poor grandchildren, " said Pocket gopher, " you never will reach
your father, he is far off and he is about to die, " said Pocket gopher.
"I cannot help you, " said Pocket gopher. So they went on. They
met a man, a young good-looking man. Younger brother said to Eli. Ivichungjiix; Hopi, namiantata suntsi (Freire-Marreco, 270.)
2. Long, feathered string; a road marker.




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der brother, " I think this is father. " Younger brother said, " Father
(tada)! " and he ran to him and caught him by the leg, and Elder brother ran and caught his other leg. " Father! " they said. " My son, I
am indeed your father, " he said. But your [other] father is living a
long way off. You will never reach him. I am your father's brother
(totung)," he said, " and I am your father, too, my children (nabi eye)" I
he said, " shut your eyes and do not open them till I say. " So they
closed their eyes, still holding to his legs. " Now open your eyes,
said the man. When they opened their eyes, they were at a big lake,
to their surprise. " Soon we will get to your father, " said the man.
The little boys ran along. They came to a kiva. " Father, " said the
man, " I am not coming alone. " -" Well, come in, " said the
people inside. He carried the little boys in. They saw a man lying
there. They ran to him. " Father!" they said, " Father! " He was
too sick to speak. His father and mother and sisters were all crying.
Then they gave the little boys something to eat. After they finished
eating, they said, " We might help our father, " said both. " We will
go out and find something to help him. " Theywent out to the fields
and found the stalk of a sunflower. They picked it and carried it back
to their father's house. He was just about to die. "Have you any ku'ni' lung (a flat basket)?" they said to their grandmother. " Yes, we have
one. " - " Bring it out, " said the two little boys. " Well, we want to
wash our heads, " they said. Then their grandmother washed Elder
brother, and their father's sister (imbikyiyu) washed Younger brother.
They asked for an arrow point (chikave). Their grandfather gave it to
them. They asked for buckskin. They got it and brought it out.
They asked for a shehka. They got it and brought it. After their heads
were dry, they said, "Now you go out, into another room, we will
work alone. " Everybody went out. They got the sunflower stalk
between them. Elder brother was sitting to the south, Younger
brother to the north. They cut out the inside of the stalk (aliping),
out of it they made humming-birds (tangkoleh). Elder brother made
five, Younger brother made five. They used the stalk for the beak
of the birds. Out ot the flowers they made their wings and legs. Elder
brother made five feather-strings. Younger brother made five featherstrings. They spread buckskin underneath, and put the basket on top,
and the humming-birds on top and the feather-strings, they tied
around the necks of the birds, and all this they covered with a
shehka. They had forgotten to ask for a rattle (powiye). Elder brother
told Younger brother to go into the south room and ask his grandfather for a rattle. -  " Grandfather, have you a rattle? " He gave
him two rattles. Elder brother sat on the north side and Younger
I. Strictly your father's brother calls you tunge'. The usage in the text bears out
Freire-Marreco's observation that tunge' is an obsolete term.




Tewa Tales.


253


brother on the south side and their father lay to the east with the
basket at his feet. They began to sing four songs. The shehka began to
move. After six songs there were sounds, after eight songs hummingbirdscame out from under the shehka. They began to fly aroundinside the
room. They told the humming-birdsto go and suck out the stick from
their father's foot. The humming-birds began to suck and they could
see the stick move. Soon the stick came out. " We are glad you have
done this for our father. You have saved our father. You can go out
to live forever among the flowers, " said the little boys to the humming-birds. Then the boys gave some medicine to their father. Next
day their father was better. Every day he was better. In eight days he
began to walk, but he dragged his foot." Try to walk out, " they said.
After twelve days they said, " Let us go to the fields. " He was still
lame.
In sixteen days they went to the fields again. They left their father
under the shade. Their father said, "Do not go to the south. " They
were playing. In the afternoon Elder brother said to Younger brother, " Let us go to the south. " So they went to the south and they
came to a forest. They heard a noise. That was a bear with
pups, and the bear ran after them. He was just about to catch
Younger brother when Elder brother shot at him and killed him.
Then they skinned the bear. Elder brother said, " Younger brother!
what do you think about it? " Younger brother said, " Let us put
some grass inside of the skin and scare our father. " They put in the
grass and sewed up the slip and made a rope ot yucca and tied it in
the middle, and to the legs, arms, and feet. The bear went along as if
it were alive. " This will scare our father, " said Elder brother, "it
will make him able to run. " When they got near the field, they
cried out, " Father! here is a bear chasing us, " they said. " Here is
a bear chasing us! " Their father heard them. He stood up and looked. There in the field was a bear chasing his children, " My poor
children, I told you not to go to the south, but you went and the
bear chased you." He began to run and the boys and bear
ran after him. He called out, " Elder brother and Younger brother,
come and help us! " They came out with their bows and arrows. The
bear was still chasing them. Elder brother would fall down and get up
again. They began to shoot. The little boys began to laugh. " It is
not alive, it is a dead bear, " they said. They asked the boys, " Where
did you kill it? ' -  " In the south, in the forest. " - " I told you
not to go there, "said their father. " We did this to make our father
run, " they said. After this Su'makoli got well.
There were some enemies of the Su'makoli called Pisabi I and as
i. Sabi is Tewa for Navaho, but Pisabi refers to some other tribe, a hostile tribe,
but what tribe, my informant did not know.




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the Su'makoli were working in the field the Pisabi killed one of them.
In four days the Su'makoli all went to see where the Su'makol was
killed. The two little boys went with them. An oak was growing
where the Su'makol was killed. They said they would make a bow
out of the oak. They cut it, they heard a sound, " That is my blood."
Some bones were lying around. " Let us gather up the bones, and
make him alive, " they said. They went back and asked for a shehka
and a buckskin, and they put the bones on top of the buckskin and
covered them up. Younger brother sat on the north side, and Elder
brother on the south. They used four songs. The shehka began to move.
After six songs somebody said, " Ai! "After eight songs there was a man
come to life, he moved away the cover. But he was blind, they had forgotten his eyes. He groped out with his arms. They looked for his eyes,
but they could not find them." I think the crows ate them up. What
could we make for his eyes? " they said. " Let us get gum, " said
Elder brother. So they went to a pifion tree and got some gum,
a round piece of gum wax, two pieces, and put them in to be his
eyes, and covered him up. They sang again. After eight songs they
pulled his cover off again. Su'makol could see, but not very well.
They were going along, Su'makol dragging along his foot. Su'makol
had his bow in his hand. Elder brother said, "I will lead him and he
will follow me, "and Elder brother began to sing. When he finished
singing, he called, " Yahabai "Su'makol called, "Ho! ho! "Then he
went on singing until they reached the house. At the end of each song
he said, " Yahahai! " and Su'makol said, "Hod! ho! " When they reached the house of Su'makol, they said, "Well, from now on we shall
all be blind, I and we shall be lame, 2 and when they finish their song,
they shall say, ' Yahabai! ' and ' Ho! ho!'
I6. FIRE-MAKING BOY HUNTS RABBITS:
COYOTE KILLS THE GRAND-MOTHER OF FIRE-MAKING BOY.
Far away at Kunluokyut'e'e they were living. There was a boy
named Fire-making boy (Potekeenu).3 He had a grandmother, but
neither mother nor father. They lived near the people at Kunluokyut'e'e. The people did not like Fire-making boy. He would go from
house to house morning, afternoon and evening, and at supper time
I. At Zufii a pregnant woman should not look at the mask of Shumaikoli lest
her child be born blind, the eyes in the mask are very small. The Shumaikoli
society of the Tewa cure sore eyes, subsequently initiating the patient.
2. Cp. Parsons io: 116.
3. See p. 250, n. 1. Potekeenu is not only a kachina, Fewkes 2: 83, appearing in
the niman kachina ceremony; he is also the elder of the two war-gods (awcls pipi).
He figures a great deal in Tewa tales as in Zufii tales. Younger brother or aulq tieye
is Tobatokwenu, Echo boy. See also Voth I: I20.




Tewa Tales.


255


he would go to the houses and ask for food. The people were mean to
him, they did not like him, only at some of the houses would they
give him a little food. He had a hard time. His grandmother said,
" My grandchild, do not go around these houses, because they are
angry with us." After this he did not go around. His grandmother
said, "Fire-making boy, you might go and hunt rabbits for us to
have rabbits to eat. " Thus spoke she to her grandchild. Firemaking boy said to his grandmother, "I don't know what kind of
tracks rabbits have." - "My grandchild, go and get some sand and
bring it in. "They were living in the koyl. He brought in some sand.
His grandmother put her fingers like this. "Jack-rabbit's track is a
little larger," said his grandmother. So Fire-making boy learned
about the rabbit's track. At night they went to bed. Next morning
when they woke up, Fire-making boy went out from his koyd and
saw a lot of snow on the ground. He went back in and said, "Grandmother, there is a lot of snow on the ground. " -"Well, my grandchild, this is a good time for men to hunt rabbits. When there is a
lot of snow on the ground, it is easier to kill them." He wrapped
up his feet and his legs with old cloth from his grandmother's
dress, and he got a mouse skin cover (winpuya) and put it on his
back, and his grandmother made muwat'oko for him, and put it in a
fawn skin sack. (Koyemshi carries one 3). He carried it on his back. He
went and looked for tracks. He did not see any until he was a long
way off. Then he found the tracks of a cottontail rabbit. He followed
them a long way until he came to rocks and a hole, and in there
was the rabbit. He got a long stick of grease wood. He wet the
stick in his mouth and put it into the hole and touched the rabbit
and twisted the fur. He twisted so tight that he twisted off the
fur, he pulled out the stick. He put the stick in again and twisted
again. He twisted all the skin off the rabbit. He put the stick in
again and twisted the rabbit out, without any skin. It was about
sundown. He looked for a good place to sleep. He found a place
and he began to pick up wood for a fire, to have a fire all night.
He began to cook the rabbit. He heard a sound. Somebody was
singing. Pretty soon he heard the sound closer, somebody was coming
and singing. He knew that his grandmother was coming to look for
him. He put more wood to the fire. He sat listening. She sang:
Soyuyukana
Soyuyukana
Obix'kwiya seno' in mam
I. Cp. Voth I: 155.
2. Meal baked in corn husk.
3. So does Shulawitsi of Zufii, a fire-making boy.




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Shikain meyu
Natiwehami natiwehami
Suyuku-u
Fire-making boy was very angry. " My grandmother is coming."
He called out, "Grandmother, here I am, why do you come after me?
I am safe. Nothing will harm me. > He was very angry. He called
again, "Grandmother, here I am! Grandmother, here I am!" He said
it three times. Soon she came nearer to him. He saw his grandmother
coming. He saw her. He looked at her. It was not his grandmother.
He was very much frightened. He looked. It was a big giant. "It is
Suyuku, " he said. It was too late for him to run away. She stood by
him. "My poor grandchild," she said to him, " what are you doing?
I am sorry you came over here, so I came after you. " He hung
his head, he said nothing. Fire-making boy was afraid of her. She
had a great big mouth and big teeth. She would eat him up. "Grandchild, is your rabbit already cooked?" He said nothing. Again she
said, "Grandchild, is your rabbit cooked? Give me the rabbit. I ani
very hungry. " She said again, "Give me the rabbit." He took the
rabbit and threw it to her. She picked up the rabbit and put it into
her mouth and swallowed it down whole. "Have you any more? "
said Suyuku. "No, I have no more." - "But I am still hungry.
I haven't got enough. I will eat you up. That's what I came for. "
She had a long stick with shells on it (dididi). She put her stick around
his neck and pulled him to her. Fire-making boy lay on the ground.
She walked to Fire-making boy and caught him by the arm and
pulled him up and began to try to swallow him. But Fire-making boy
said, "Grandmother, wait! I am going to get you another rabbit."
"Wait! " he said when she was just about to swallow him. " Wait!
I have another rabbit over there." "Hurry then," said Suyuku. "I
am hungry. " He started off. "Wait! First let me tie you," said
Suyuku. She tied him around the waist. He went off. He untied
himself, and he put in a piece of wood and he said to the wood,
"When Suyuku says, 'Hurry and bring me a rabbit,' you answer,
'Wait! Grandmother, wait!' " Soon Suyuku said, " Hurry, my
grandchild, hurry! " The piece of wood answered, " Wait! my grandmother, I haven't got the rabbit yet. " Suyuku said, " Hurry! hurry,
my grandchild. I am so hungry." The wood said, "Wait! the rope
is so short, I haven't reached the wood yet." Three times Suyuku
spoke. When she spoke the fourth time, the wood said nothing to
Suyuku.' So she pulled the rope in to her and there was tied to it
the piece of wood. "Well, even if he did run away, I will follow
i. Having an inanimate substitute call out is a characteristic incident in the
European tales of Magic Flight.




Tewa Tales.


257


him and get him, " said Suyuku. Fire-making boy had run a long way
off. There was somebody very busy in the ground. There was a
little creature, Pocket gopher. Fire-making boy said to him, "My
grandson (tee e), hide me! " Pocket gopher had his hand on his face
like this. Fire-making boy said again, " Hide me! "- " Poor Firemaking boy! I have no place to hide you." - " Here is Suyuku
coming after me. " - "Well, I will try to hide you. Here is my hole.
Go into my hole. " Fire-making boy went in and Pocket gopher
after him. "In this hole I can't hide you, better go into my mouth,"
said Pocket gopher. Suyuku was following the track. When she came
to the hole, the track was lost. "Well, Fire-making boy went into
Gopher's hole, I will surely get him." She called into the hole,
" Fire-making boy, come out! I am so tired running after you, I'm
not going to eat you up. Your grandmother is not able to follow
you." -  "Well, I can't give you Fire-making boy," said Gopher.
"Come in yourself and look for him. " She went in and looked
around and could not see Fire-making boy. " He is not here. I think
he went on." -" Go out, I have no time to talk to you, I have
toothachel" -  "You  have toothache!" said Suyuku. So she
hit him with her cane on the side of his mouth, and out
jumped Fire-making boy. He went on and came to a place where
there was somebody busy. It was Goat (chivato). "My grandchild, "
he said, "hide me. Suyuku is coming after me." - " I haven't any
place to hide you," said Goat. "Please hide me, " said Firemaking boy. "I have no place to hide." -" Go in my house, and I
will kill Suyuku. " Soon there was a sound. Suyuku was saying,
"My grandchild, why did you run away from me? I have come after
you for your grandmother. I am not going to hurt you. " Goat was
outside when she came to him. "Did you see my grandchild?" said
Suyuku. Goat did not answer her. "Did you see my grandchild?" -
" No, I haven't seen anybody, "said Goat. "I think you have hidden
him, " said Suyuku. "I have no place to hide him. " -"I think you
have hidden him down in your room, " said Suyuku. "If you think
he is down in my room, go in yourself and get him out." So she
went in to his house. Then Goat jumped down on her. He wanted
a woman very much. So he kept Suyuku in there, and he said to
Fire-making boy to go out. So Goat kept Suyuku there doing that
business all day until he killed that Suyuku and Fire-making boy
was safe. He went back home the next day. His grandmother asked
him, "Why didn't you get any rabbits? " - " I thought it was you
who came when I went out hunting, but it was a Suyuku. I killed a
rabbit and cooked it, and that Suyuku came and said she was hungry
and I gave her that rabbit. And she said it was not enough, and she
would eat me up. So I ran away. " So his grandmother said, "That
Suyuku is very mean. She comes around the village and whenever
17




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she finds a child, she carries it away, and her children eat it up. Had
you not run away, she would have eaten you up." After this Suyuku
ate no more children. She never carried any more children away
from Kunluokyut'e'e.
After a few more days Fire-making boy said he would go hunting
rabbits again. This time he knew the tracks. His grandmother gave
him a lunch which he carried on his back. He found a rabbit track
and followed it to a hole, he got his stick, he twisted it, he pulled
out a rabbit and killed him. He found another rabbit track, he followed it, there were lots of tracks about this hole. He put in his stick,
he twisted it, he pulled out a rabbit. He saw another rabbit, he twisted
his stick, he pulled out the rabbit and killed it. He kept on taking
out the rabbits from this same hole. It was sundown. He went under
a rock and built a big fire. He cooked one of the rabbits for his
supper. He slept there. Next day he looked for some more rabbits. He
killed a lot of rabbits. About sundown Water-drag man (i. e., Coyote)
came to him. Water-drag man said to him, " My grandchild, I am
looking for you. Your grandmother sent me to look for you. There
is a great deal of snow on the ground, you might freeze, so your
grandmother told me to look for you. " - " I am all right," said
Fire-making boy." Is that all you have killed? "said Water-drag man.
"I have some more rabbits over there at my camp. Let's go over
there and sleep together and tomorrow let us go hunting rabbits
together. "They went there and found the rabbits. " Let's eat,"
said Water-drag man. So they cooked a rabbit and ate it. "I am still
hungry," said Water-drag man. So they cooked another rabbit. "It is
a long way from your home, I am tired. Let us cook another
rabbit." So they cooked another rabbit. So Water-drag man ate four
rabbits, and he had enough. In the morning Water-drag man said,
"Your grandmother told me if I found you and you had killed seven
rabbits to bring them to her." Fire-making boy did not believe him,
but he tied up the rabbits and gave them to Water-drag man. " I will
not go back till tomorrow," said Fire-making boy. Well, Waterdrag man did not go to Fire-making boy's house, but went on to his
own house. He lived not far from Kunluokyut'e'e where he had a lot
of children. " Here I have lots of rabbits for you," said Waterdrag man to his children. And they ate all the rabbits up. Next morning Fire-making boy said, "Well, I have enough rabbits. I guess I
will go home. " After he got home, he said to his grandmother," Did
Water-dragman bring you those rabbits? " - " Nobody brought me
any rabbits. " -" Well, Water-drag man said you had sent him
after me to bring you back all the rabbits. I guess Water-drag man
was lying and just took the rabbits back to his children," said Firemaking boy.
After a few days Fire-making boy told his grandmother he wanted




Tewa Tales.


259


again to go rabbit hunting. She made a lunch ready for him and he
put it on his back. He found rabbits again. He killed one rabbit and
then he killed another rabbit. He killed about ten rabbits. It was
sundown. He went to the same place he went before. He gathered
lots of wood and made a fire. He went to sleep. Next morning he
ate breakfast and went after more rabbits. Soon he found a rabbit.
While he was chasing it, Water-drag man came again. " My grandchild, are you hunting rabbits again?" - "Yes," said Fire-making
boy. "The time I was here when I started off to your grandmother,
I got tired and stayed two nights. This morning I reached your
grandmother and she told me to go after you again and, if you have
any rabbits, to take them to her". Fire-making boy believed him and
made a bundle of rabbits and gave them to Water-drag man. Waterdrag man took them and went on to Fire-making boy's grandmother
and gave her the rabbits. She was glad to get them.
Water-drag man said, "I am so hungry. Give me one of the rabbits. " So she did. Water-drag man'said that he would sleep there that
night. So grandmother went to sleep. Water-drag man got up and got
a stick and killed grandmother, and Water-drag man took all the
rabbits back to his children. Fire-making boy said, "I have enough
rabbits, I will go home." He called, "Grandmother, I have some
rabbits for you!" She did not answer. He went in and found his
grandmother lying there. He picked her up, and she was dead.
He was very sad. "What can I do?" he said. "I guess I had better
go and find some other place to live." He went to Kwayege. There
another grandmother was living. He said to her, " Water-drag man
killed my grandmother, so I came here to live with you. " This
grandmother was glad to have him live with her. So Fire-making
boy lived with her, and he is living with her yet.
17. TRANSFORMING BATH: BUTTERFLY SEDUCER.
Far away there at Awatobi was living Kusawe. He had no home,
no mother or father. He went from house to house, asking for
something to eat, in the morning, afternoon, and evening. Sometimes the women would give him something to eat, sometimes they
would scold him. Only a few people liked him. He was a dirty kind
of a boy. That was the way he lived. In the winter time, during the
elu moon he went to the kivas. The men did not like him and they
would chase him out. He was growing up. He had no field, so in
the springtime he could not plant corn. He was very poor. He just
went around bothering people and they did not like him.
He heard that there were people living at K'ochatopelpee.' He


i. Southwest of Walpi.




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thought he had better go over there. "I might find a home there," he
said, "I wonder what people are living there?" He came across here
(to First Mesa) and he got there. He went up to a house. The woman
went up and said, " Here is the dirtiest boy I have ever seen, I wonder
who he is. " Her children came out and said, " Mother, we must not
let this dirty boy come in. " He went to another house. The woman
there came out and said, "What a dirty boy! He must not come in. "
He went around to all the houses. Nobody gave him anything to
eat. The last house he came to, the woman was baking outside. She
said to him, "Have you eaten your supper yet?" -"1 have not
eaten supper or dinner or breakfast," he said to her. She gave him
some muwat'oko'. He was very glad. He thought he would lie down
where she had been baking, the place was warm. Next morning he
went around. Nobody gave him anything to eat. He went to Mashup'kwishe '. He heard a voice, "Sh6! sh6! " He looked around, he saw
nobody. He heard a voice saying, "My grandchild." He saw Spider
Grandmother sitting by the side of her hole. " My grandchild, people
have been treating you very badly, giving you nothing to eat. This
is your home, here you were born. " She let him into her house.
Every day he went for wood for his grandmother. She had some
corn to cook. She ground corn and made food for him. He lived a
long time with her, he grew to be a big boy. Spider Grandmother
said to her grandchild, "I am going to make you into a fine boy. "
So she sent him to Anapolva for water. When he came back in the
evening his grandmother poured water into a big pot and made the
water boil. She put her grandson into the water and spit some medicine into the water. She twisted her cross stick into his hair and
twisted and twisted his hair to make it long. She passed her hand over
his face and over his hands, but she forgot his feet. So his feet stayed
long. She looked him over and saw his feet were still long. But the
water got cold and she could do nothing more for him. "Well, my
grandson, now you are a good-looking boy. " She fixed a kilt (wage')
for him to wear. She told him to return to Awatobi. "See what the
people there will say to you," she said to him. "There will be a
dance there tomorrow. "He left and reached Awatobi in the afternoon.
All the people wondered who he was. "Who is that boy? " asked
everybody. Soon a man came and said to him, "Let's go to my house
and have something to eat. "Another man came and said, "Come
to my house and have something to eat. " All the men of Awatobi
took him to their house and gave him something to eat. Nobody
knew who he was. He slept at the house of one of the men. Next
morning all the girls went out to the fields. He went out with one
of the men. They ate out at the field, - watermelon, muskmelon,


i. A place between Walpi and Awatobi.




Tewa Tales.


26I


corn. In the evening the man said, "Will you marry one of my
girls?" The man had two girls. He said that he would. The girl gave
him makino and lkensi. He carried it to his grandmother. The next
evening he went to Awatobi and stayed in the girl's house. The next
day he brought the girl back to his grandmother. The girl saw no
corn there to grind. "Tomorrow you will find some corn to grind,"
said Spider Grandmother. Next morning when she woke up it was
in a big room with everything hanging around the walls. She had
gone to sleep in a little room. She ground corn all day till the sun
went down. She stopped grinding, they ate supper and they went to
bed. The next day she ground corn again until evening. Then she
stopped grinding, they ate supper, they went to bed. Again the next
day she ground corn all day until supper-time. They ate supper and
went to bed. The next morning Spider Grandmother washed the
girl's head by herself, she was alone. " You are my sa'i," said Spider
Grandmother. She made some muwashing. Next morning Spider
Grandmother said, "I think I am going to take you home." The
girl did not know that they had made for her a blanket and dress
and belt and moccasins. Spider Grandmother dressed her up. Then
she took hersa'i and her grandson to Awatobi. They got there by
midnight. The girl said " Mother! Father! " They heard her calling,
they made a fire, they were happy she had come back. Next morning her mother went to her clanswomen and told them to come
and wash their soyingi. So they all came. The boy stayed there one
day. Next day he went to hunt deer. He killed two deer and brought
them to his wife's mother (ya kwiya). I She went and told all the
people to come and eat deer. They all came and ate meat. They
were much pleased, they had never eaten meat before.
Next day he went hunting again. While he was gone a butterfly
came into his wife's house. She began to chase the butterfly. It
flew out of the house. She followed it out until the butterfly went
to a field of flowers. She chased the butterfly until she came to a
mountain with many trees. The sun was about to set. The butterfly
flew away. The girl met a man. "Where is that butterfly?" asked
the girl. "I saw no butterfly. " - "Well, I was chasing a butterfly,
I want to have it. "- "I am butterfly, " said the boy. He persuaded
the girl to go home with him to the top of the mountain where
inside of the mountain he lived. It was dark. The boy said to the
young woman (kwiya ky'ele), "Let us go to bed." She went to sleep
in one room, and the boy in another room. The girl went to sleep
right away. The boy was a mean sort of boy, he threw the girl off
the side of the mountain. She died. The husband of the girl came
back from hunting and waited for his wife, but she did not come.


I. See Freire-Marreco, 280.




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He asked her parents where she was. They could not find her.
Nobody had seen her. Next day he thought, "I better go back to my
home. " Her father and mother kept on looking for her. But the girl
was dead. Then her mother died because she had lost her child. Thus
far I know.
18. OWL-BOY.
Far away at Kunluokyut'e'e a boy named Sawingyuenu' was living.
He had a father and mother. He was a good boy, but sometimes he
was naughty. These people did lots of things in the winter time.
They danced with girls and played elu with the women and girls in
the kiva in the elu moon. If a woman wanted to have a game she would
go to the kiva and call out, "If you want a fire, tie up a bundle of
wood and put it above your fireplace and it will get dry and we will
have a good fire tonight. " After they had eaten their supper, all the
women whose husbands belonged to that kiva or whose sons belonged
went to that kiva. The women sat on the left hand side, the men on
the right hand side. There was white corn husk on one side for the
women, black on the other side for the men. The woman game
leader dropped the corn husk. The side that was uppermost would
be the side to begin. They counted the men and boys and made as
many sticks as there were men and boys. The women's leader
picked the sticks; as she picked up each stick, she called it off by a
man's name. A woman came and got it. Then they began to play.
If the women were beaten, next afternoon they would take their food
down into the kiva; if the men were beaten they would get wood
for the women. (The man got wood for the woman who had his
stick). In this game the men were beaten. Next night they were to
be the leader. They said, "We will have another game tomorrow
night." That day they went for wood. Every night they played in
the kiva.
This little boy went down every night. His father and mother
told him he was too young to go, but he did not mind his father
and mother and he would go. One night while they were playing
some people called Pisabi came and killed some of the men in the
kiva. Next day the Town chief (poantohun) told the people they
would go after the Pisabi. They came to a place and made camp.
Early next day they started, and went all day and stopped to camp.
That night two boys went around looking for the Pisabi. The Pisabi
were having a dance. The boys returned and said, "We have found
them. They were a lot of people and they were dancing. "The men
said, "We will go and fight them." About midnight they reached


i. Meaning unknown, an old Tewa word.'




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263


the place where they were dancing. They shot at them and they
killed some of them. None of them was killed. They cut pieces of
skull [scalp?] out of the Pisabi. In two days they were back home.
"We will have a dance," said the Town chief. They made a big
fire and they danced all night. While they were dancing this little
boy's father told him not to go. But he did not mind and he went
there. At daylight the people went back to their houses to sleep.
They slept all day. At night the little boy said to his father, "I am
going to the kiva again." - " Do not go, " said his father. "I
have to go." His father got a stick and hit him, hit him hard. He
was crying under the ladder. There was something coming and
settling over the top of the ladder and saying, " Hu hu! Hu hu!" It
was an owl (kwakye'). He said to the little boy, "Get on my back."
The little boy was afraid. "Do not be afraid of me," said Owl, "I
am your father." He got on his back. Owl flew off to a canyon, to
a place called T'obatseni' (cliff white). Owl brought the little boy to
T'obatseni'. He came to a hole where he kept his young ones. He
left the little boy inside of the hole. "This will be your home," said
Owl, "I was very sorry for you because your father and mother
were always scolding you, so I went for you. ' This will be your
home. These will be your brothers and sisters. " He stayed there that
night. At daylight the big owl said, " I am going out to hunt for
you." The little boy stayed with the little owls. The little boy
looked down and he saw he was on a high cliff. He was very
unhappy and all day he cried, cried, cried. Owl came back in the
evening with a rabbit. The little owls ate it, but the little boy
could not eat it because it was not cooked. "Why didn't you eat
the rabbit together with your brothers and sisters?" asked Owl. "It
was not cooked. " Next morning Owl flew away again. The little
boy was very hungry and now     he was very thirsty. In the
afternoon he heard something on the edge of the cliff. It was koiye
(chipmunk). "Are you hungry?" said Chipmunk. "Yes, I am hungry and thirsty," said the little boy. " Yes, that was why I came up
to ask you. " So Chipmunk went away and pretty soon he brought
up a pifion shell, very small, it was full of water. "Do not drink it
all," said Chipmunk. "It will last you for two days." So he drank,
but he did not drink it all. "Eat this," said Chipmunk. It was
pifion nuts. "Tomorrow I will come again, " said Chipmunk. In this
way Chipmunk fed the little boy. Every day Owl brought a rabbit
which the little owls ate, but the little boy could not eat. The little
boy was getting very homesick for his father and mother. The
morning after he had been carried off his father and mother were
I. Cp. " Voth I: I67-9."
2. For the self-replenishing cup in Keresan tales, see Dumarest, 232; Boas i.
See also Voth: i63. For a self-filling sack of meal, see Stevenson 2:606, n. a.




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looking for him. All day they were looking for him. Then Chipmunk said to himself, "I think I had better take down that boy."
Chipmunk planted a piiion nut under the foot of the cliff. He sang
two songs and the pine (chele) came up. He sang two more songs
and it was that high (four inches). He kept on singing and the pine
kept on growing. The pine came up and Chipmunk pulled it with
his teeth to make it grow faster. It was up to the side of the hole.
" Come on; climb down on this pine, " said Chipmunk to the little boy.
" It may not be strong enough," said the boy. "It is strong enough,"
said Chipmunk. So he climbed down on the pine, down to the foot
of the cliff. Then he cut down the pine so Owl would not know how
the little boy had come down.
"I will take you to your grandmother," said Chipmunk. He
took him to Spider Grandmother. She was living in the koye'.
"Grandmother!" called Chipmunk. "Grandmother! " he called again.
"I have brought you your grandchild." -  "Come down," said
Spider. They went down. Spider gave them something to eat. "I am
glad you brought me my grandchild," said Spider. "You will stay
and live here with me," said grandmother. He stayed a long time.
He grew up and was old enough to hunt for his grandmother. "Have
you any bow and arrow?" he said to grandmother. "Yes, " and she
got a bow and arrows out of another room. "I want to go and hunt
rabbits for you," he said to grandmother. "All right, but don'tgo very
far, come back early." He went off to look for rabbits. He found a
rabbit and killed it. He went to look for another rabbit. He found
one and killed it. He came back home and grandmother was very
glad to have the rabbits. Every day he went rabbit hunting. Owl was
looking for the boy. He asked the little ones, but they did not know.
He went to the foot of the cliff but could not see what became of
the boy. The boy went hunting every day for his grandmother. He
grew to be a big boy. Grandmother told him, "You go to your
uncle (meroe). "- "Where is my uncle?" asked the boy. "Go to
the north and then you will find your uncle. " He started to the
north, he went a long way and there was somebody sitting on a rock.
He said to him, "My nephew, where are you going?" It was Hawk
(seping). "I am going to my uncle, " said the boy. "Well, I am your
uncle, " said Hawk. "I guess you are coming to me, I know what
you have come for," said Hawk. "I am going to get you a head.
Stay here until I come back." He stayed all day. Hawk returned with
a head he had got from the Pisabi, a head tied with feathers. "Tomorrow come back here at the same time," said Hawk. He went
back to his grandmother and told her all his uncle had done, and
grandmother was glad. Next morning he went straight to his uncle.
He said, "Uncle, I have come back again. " -"You stay here all
day." In the evening Hawk flew back and brought him a quiver he




Tewa Tales.


265


got from the Pisabi. "Tomorrow come back here at the same time,"
said Hawk. He went back to his grandmother and told her what
Hawk had done. Next morning he went back to Hawk. He waited
for his uncle all day until he came in the evening and brought
anchobe (moccasins with leggings to the knees). He went back to his
grandmother. Grandmother said, "I think you have enough. You
better go back to your mother and father. It has been a long time,
and your father and mother are very homesick for you," said
grandmother. "Go hunt more rabbits tomorrow, " said grandmother.
He went rabbit hunting and found lots of them. He brought
them back to grandmother and she skinned them and cooked them
for him. "Hunt tomorrow," said grandmother. Next day he went
hunting and found many rabbits and brought them back. "I think
you have enough, " said grandmother, "Go home tomorrow." Soon
they heard a sound. It was Owl on top of the house saying, " Hu
hu! hu hu!" Owl came into the koye'. "What do you want? " said
grandmother. "Is this my son?, "asked Owl. Grandmother said, "Yes,
this is your son. " - "I have been looking for him for a long
time, but I could not find him, but Chipmunk told me today that
he brought him down and took him home. " -   " Well, you can't
have him, for tomorrow he is going home to his father and mother?" - "That is why I have come," said Owl. "His father and
mother are lying very homesick, they can't eat, they are almost
dead. " - "Well, you can carry him home. We will go tomorrow
night, " said grandmother. So she cooked the rabbits and fixed them
on a kyalekon (ladder, rabbits stretched between rungs). Next morning grandmother washed the boy's hair and combed it. In the
evening she put on that head and his buckskin shirt and his high
moccasins. "You look all right," said grandmother to the boy.
"Your father and mother will be happy over you." In the evening
there was a sound on top of the house. Owl came. He flew into
the koye'. "Are you ready?" asked Owl. "Yes. " -  "All right,
you can go," grandmother said to the boy. She got the k'yalekon.
"You can get on my back, " said Owl. And the boy got on his back
and carried the k'yalekon on his own back. They flew all night and
came to a place a little way from Kunluokyut'e'e." Stay here until afternoon, " said Owl, "then you can go to your house. When you get to
your father and mother tell them to put you in a room without
window or door, and do you stay there four days. Then they are to
take you out and you will be their son. But if they look in after two
days or three days, then you will come back to my house. " In the
afternoon he started with his k'yalekon. The people saw him coming,
but they did not know him. He reached his home, he called, "Mother! Father I" Nobody answered him. He called, "Mother! Father!"
Nobody answered him. He went down into the koye'. And there




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was his father lying and his mother lying. He went to his father
and said, " Father I" He went to his mother and said, " Mother! " His
mother got up. "Who are you? " asked his mother. " Who are you?"
asked his father. "I am your son," said the boy. "Once you hit me
and Owl came and carried me away. " Then they knew it was their
son. "My son, we have been very homesick for you. We are about
dead." That night they ate the rabbits. Next morning he told his father
and mother that Owl told him that they were to put him in a room
and leave him there four days, and not look in. "If you look in
after two or three days, I will go back to Owl. If you do not look
in, in five days, early in the morning, I will come out and live with
you." Early the next morning they put him in kwak'eibi. They shut
the windows and doors. There he stayed all day and all the next day.
On the fourth day his mother made some mowakoxke (Hopi, pigami)
and some tohsehle (boiled meat). His mother and father were happy.
The next day they were to take out the boy. His mother was very
anxious to see the boy. She watched the sun. The sun went down.
"The time is up," she said. She went up and looked in through a
crack in the door (the door was of cottonwood), and saw her boy
sitting there. She came down and they ate supper, and she said, "We
had better go to bed so we can get up early in the morning." At
midnight (nop'no) there was a noise up in kwak'eibi. They could not
sleep, it was such a loud noise. The boy's father said, "Did you go
up and look at our boy? " - " Yes, I went up and looked in through
a crack." - "You did wrong, " said her husband. "He has become
an owl up there." Next morning he went up to kwak'eibi, and there
in the center of the room was a big owl. "Poor boy!" said the man,
"Your mother was a bad woman, she came up and looked through
the crack in the door. Stay here until I come back." He was crying
about it and he went down and made five feather-strings. Then he
went back up to kwak'eibi, he and his wife. There was a big owl
sitting there. "Sit still," said the man. The mother was crying,
crying. The boy's father tied two feather-strings around each leg and
one around his neck. "Now you may go back to your people. You
are no longer our son. You are an owl. If an enemy approaches,
come and tell the people." I He (Owl) shook his head like this
(nodding). "If sickness is coming, you can tell the people." 2 He
shook his head (nodding). He went around the house four times
and then he flew away. That is the way the boy became an owl.
This is the reason that men andwomen must not whip their children
I. Cp. Zunii; Stevenson 2: 138 fr. a; Taos, Parsons 2.
2. When an owl comes to the top of a house and hoots, people believe sickness
is coming. This is a sign. (Tewa, piyepo'; Hopi, toauta.)




Tewa Tales.


267


outdoors because Owl will come and take their children away.'
This is all I know.
19. DEER BOY.
Far away there at Ochapt6betpe (old Walpi) there was a girl living.
She was a good-looking girl, but she always stayed at home. When
the people did anything she never went to see. She was the daughter
of the Crier chief. In January and February when the girls danced,
she never joined them. She stayed at her house all day, grinding and
blanket embroidering. One day when she was embroidering in kwakeibi, a boy came up and talked to her for a while and then went
down. Next day at the same time he came again. Four times he came
up, the fourth time he had intercourse with her. He never came back to
her again. She did not know who he was. He was the son of Gyigya.2
At the end of February moon (k'aut'opoye), they called out that there
would be a hunt, and that the girls would go with the men. "My child,"
said the girl's father to her," You had better go with the girls and be happy. You never go out, and it would make you happy to go. " This time
the girl wanted to go. Next morning she began to cook some mowachjgi (meal cooked in corn husk tied in two places.) By that time the
people were ready to go. They went to the west. One of the girls
came along, it was the daughter of the Town chief, and she went up
to the girl, she said, " Would you like to go with me? " - " Yes, "
said the girl. So they went together. They went below and the men
had started. Whenever a man killed a rabbit, a girl ran up to him and
got the rabbit. The girls went to a place called Kwakwiobi, 3 and then
the girl's belly pained and she could go no farther. The daughter of the
Town chief left her there. Her belly ached very badly and pretty soon
something came out of it and there was. a baby. She did not know
what to do with it. So she threw it into some grass and left it there
and went on after the hunters. The girls were getting rabbits. She did
not get any rabbit until they got back to the foot of the mesa and
then she got one. When she came back she was unhappy. " Why
are you unhappy? " asked her father and mother. "I am tired, " she
said. " Tomorrow you will be all right, " they said to her. All night
she was unhappy, thinking of that baby.
That night Coyote old man came along, looking for his food, and
he heard a sound. " I wonder if there is a baby somewhere here? "
Then he found the baby in the grass. " Well, I have my food, "said
I. Mothers threaten children with Owl. They say that Owl will come and carry
the child away.
2. The mother or sister of theTown chief (Hopi, gigmongwi).
3. In Tewa, Tamukyogye. It is west of Walpi, in the sand hills at the foot of the
mesa.




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Coyote old man. Then the baby cried again. He was just about to bite
it, when it cried again and he thought, " Well, I had better not eat
him but carry him to my grandmother, "said Coyote. So he looked
at the baby again and saw itwas a boy baby. So he picked it up with his
mouth and carried it to the north near a place called Wokukoha
(Hopi in Tewa, P'oso', a spring north of Walpi). He said to himself, " I think I had better leave it and go and tell my grandmother. "
He left the child there, tired carrying it, and went on to his grandmother. At that place lived a woman who was a deer, and she found the
child and took him to her house. There was high grass growing
there and that was her door. She took away the grass and there was a
hole in the ground to her kiva. This deer woman (t'onkwiya') had
lots of milk. She washed the baby's head and she said to herself, " I
have to lie beside this baby for twenty days. "' So she was lying there
by the baby. Meanwhile Coyote reached his grandmother." Grandmother, " he said," I found a baby. " - " What did you do with it?"
"I left it in the grass and came over here to you. Let us go now
after the baby. If you say that we should kill it, we will kill it, or, if
you say keep it, we will keep it. " So both went after the baby. They
got to the place where he left the baby, they did not find it. There
was no track. His grandmother said, " You ought not to have left it
here, you should know better than that. "- " Well, I was tired and
so I left it. What has become of it? "  "I think that woman who
lives here has taken it into her home. " -  Well, let's go, " said his
grandmother. So they went.
This Deer woman stayed in her house twenty days, and then another Deer woman washed the child's head. After this the child began
to grow very fast. As he was playing around, she said to him, " You
play with those other boys. " She had two little deer children. So he
played with them and got stronger and stronger. Soon he was grown
up. " You run a race with the other boys, " she said to him. Soon he
could keep up with the deer boys and then he could overtake them.
He was a good runner. Deer woman dressed him up and gave him a
bow and arrow. " Go out with these deer boys (t'onenu'), your brothers, go to the.vest, and make a track around there. " Next day he
went out again. On the third day there was a man hunting and he
found a track which he did not know. (Before this the deer had always
stayed below underground.) He said when he got home, "I found
a track, to the north, and I did not know it. " The next day two other
men went with him and they found tracks, and then they saw the
two deer and a boy with them. They went home and called out,
" Tomorrow we go hunting rabbits and deer. Girls and men will go. "
The next morning the girls began to cook their lunch. The girl who


I. The confinement period of a Hopi mother.




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269


had had the baby wanted to go, too. That night Deer woman said
to the boy, " Tomorrow the people are going to hunt, and they are
going to catch you. About evening they are going to find your brothers and then they are going to run after you. If anybody catches
you, it will be your father. Your mother is coming too. If your father
does not catch you, run to your mother and say, ' My mother'.
The boy with your mother will be your father. " That morning they
went hunting and in the evening they tracked the deer and killed them.
Then they saw the boy and began to chase him. All were surprised
to see a boy with the deer and they wanted very much to catch him.
Soon the boy saw his mother coming with his father. Then he ran to
her and put his arm around her neck and said, " My mother! " and he
turned to his father and put his arm around his neck and said, " My
father! " Everybody was surprised, but the woman said, " Surely this
is my child. " So she took him. " This is your grandchild, " she said
to her mother and to her father. " This is my mother, " said the boy.
" Long ago I was born down below in the grass and my mother left me
there and then Coyote man came along and carried me with him, but
he got tired carrying me and went on to his grandmother. Then Deer
woman came and took me to her house, and I grew up there and now
she has sent me back to you, " said the boy. " So now I come back
to live with you. But my deer mother told me that you should put me
in a room without window or door where nobody can look in, " said
the boy. " If anyone looks in before four days, I will go back to my
mother," said the boy. " It is all right, " said his grandmother. So
that night they put him in a room without window or door where
nobody could look in. There he was one day, and they counted that
day and he was there another day and they counted that day and
they counted the next day. On the fourth day about sundown the
mother of the boy said, " It is time for me to look in where my son
is. " She looked in through a crack in the door. There the boy was
sitting. She was very glad to see him and she was happy to think of
taking him out next morning. About midnight there was a big noise
up the ladder. Grandmother said, " There is a big noise. Did anyone of
you look into the room? " -"Yes, " said the mother of the boy. " I
looked in through a crack. It was sundown, and I thought we could
look. "- " It was not yet time, " said Grandmother, " We had not
counted the day yet. " So next morning the grandfather went up and
there in the middle of the floor stood a big deer. He went down and
began to make feather-strings for him. Everybody knew that the boy
had turned back into a deer and everybody was sorry about it. So
everybody made feather-strings for him. Somebody called out for the
people to come. So they all came with feather-strings and meal. Grandfather went up and opened the door. The deer began to run. "Grandchild, do not run. I am going to tie something on your horn. " Then




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the grandfather led him by the horn and the people came up and tied
their feather-strings to both horns. They said to him, " We were very
anxious to see you, but your mother did not know enough not to
look in. " Everybody tied their feather-strings. They turned him
loose. He ran. Everybody watched him. He ran north. He came to
where his deer mother and his deer brothers were standing waiting
for him. Then all of them went to the mountains. " Hereafter we
shall live among the mountains, " said Deer woman. So they went
west to Comp'ing. I And thereafter they lived there in the mountains.
20. WITCH RABBIT: COYOTE TEACHES WITCHCRAFT.2
Once upon a time the people were living at Sa'apa. Other people
were living at Mitstuxki. Most of the people were living at Sa'apa and
Mitstuxki was a small village. They were living there and sometimes
one village had some kind of a dance or a game to enjoy themselves.
There was a girl named Yellow corn girl. She had a mother and a father
and she had a brother, and they called him Yellow boy (Sikiatateyu).
They were brother and sister, but he did not want his sister to go
with the other girls. He wanted her to stay in her own house all the
time instead of going around with the other girls. She was a fine
looking girl and he was a fine looking boy. The boys tried to marry
the girl. All the boys of the village tried it, but he did not want to
have any of the boys marry his sister, and she thought the same.
He did not want to marry any of the girls of the village.
Both were the same. They did not want to get married at all. Once
in the winter when there was a little snow the boy went out and saw
that it was snowing. He came back and told his sister to fix some lunch
for him to take along. He said, " It is snowing. I want to go and hunt
rabbits tomorrow morning, so I want my lunch fixed tonight and ready
for me to start early in the morning." She did it. She baked some
kind of sweet corn meal and she cooked different kinds of food for
him for his lunch to take along. Daylight came and he woke up early
in the morning and he just took his lunch and went out. He went to
the south. He was going away to the other side to Tcepa. That was
a good place to hunt rabbits and so he was going away down there.
Before he got there, just as the sun was coming up he saw a track, a
jack-rabbit track. He followed the track. He went alone and the jackrabbit jumped out of the bush and he began to chase the jack rabbit.
He ran and ran after that jack-rabbit. After a while the jack-rabbit began
to get tired. He was just about to take the jack-rabbit when the jackI. Snow Mountain (p'ozm, snow, p'ing, mountain) i. e. San Francisco Mountain.
2. Recorded by Ruth Bunzel.




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rabbit jumped into a hole in the cliff. He was running and he slipped
down into the hole, the boy. He did not know it was a big hole because
the snow covered it up. He fell down. He reached the bottom of the
hole. He was badly hurt. Soon he knew that his leg was broken. He
looked around. There was some one sitting way back in the hole. He
was looking at him. He just wore a rabbit ear. He put his head down
and looked at him. He was the jack-rabbit but had gone in there and
changed into a person. The boy suffered. He had broken his leg. He
was wondering how he would get out, but he could not get out because
his leg was broken. Finally a badger came along. He was from Wonanapokwape. He was going along looking for the track of a rabbit.
By and by he saw the track going along, where some one had been
chasing a jack-rabbit. He stood there looking at the track and thought,
" I wonder who is the fellow who has been chasing this rabbit this
early. I thought I was early, but some one came earlier. I wonder
who the boy is, " he said. He looked around and followed the track.
Soon he saw the track of the jack-rabbit running. He followed that
track. Soon he got to the place where the jack-rabbit jumped in. He
looked right down and stepped in a little way and saw a person's
track, but the track just went down into the hole. He looked there
at the track. " I wonder who has fallen down, " he said to himself.
Then he looked down into the hole where the person had fallen
down. He saw someone lying down in the hole suffering. Then he
looked down wondering who the person was. Then he heard that he
was suffering. Then he said, " Poor fellow, " he said. " My poor
grandson, I wonder how you fell down in there, " he said. Then he
crawled right down into the hole. Soon he reached the boy. Then he
put his hand on this man's body and said, " Poor grandson, how did
you get down here? " He knew that he was still alive. He said, " I fell
down. I was chasing a rabbit and slipped at the edge of this cliff and
fell right down. I never knew I would fall down. My leg is broken
and I cannot stand up, " he said. " The rabbit ran down into this
hole and there was a person sitting way back in the hole. He just
put his head down and never looked at me. He was wearing rabbit
ears, " he said, " and whitewash all over his body. " - " Where is
he now? " he said. " I was watching this person and a little later there
was a little fly that went out of this hole. That person turned himself into a fly and flew out. " Then Badger asked the boy, " Do you
know who is the person?" - " Yes, " he said, " I know who he is.
He is from the same village that I am from. He is from the Corn clan
and he has a sister. He wanted me to marry his sister, but I did not
want the girl for my wife. That is the reason why he wanted to kill
me. " The Badger said, " Yes, that is true. I heard about it. The girl
wanted to marry you, but you did not want to marry the girl and that
is the reason he wanted to kill you. I know all about it. Now you just




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stay here, " he said. " I am going out to look for something. " He
went out of the hole which was a crack in the cliff and he crawled
out and went up on top of the rock and looked around to see if there
was no one around there. He could not see anyone there and then he
said to himself, " I guess I am alone. I had better go right down and
take the boy out. " He went down there and told the boy, " Just get
on my back and I will carry you on my back. I will go up on top. "
He did so. " Just take hold of my neck and hold tight so that you
won't fall off. " He did so. He went out and went up on top of the
mesa. He left the boy at a place where it was dry on top of the rock.
" You stay right here and lie still. I am going to look for some medicine, " he said. He did and he went out and looked around in the
snow and soon he found some kind of roots for medicine. " Well, I
had better go back home and get my outfit, " he said, " my medicine
and everything I use. " He went on and went to his home at Wonanapokwape. He went there. He had a wife and he hurried in and his
wife was very surprised. "What has happened? Something surely
happened! " She looked at him and said, " What is the matter, what
has happened? " she said again, but he never answered for a long time.
But after a long time he answered and said, " It is Sikiatateyu. He has
fallen down and broken his leg. I was hunting and saw his track and
followed it and found him way down in a hole. I took him out and
his leg is broken, so I am going to give him medicine. " Both of them
felt sorry for him. He took his outfit and hurried back. He got there
to the boy. Then he put his hand on his leg and sang some kind of a
song that would cure the pain. He sang the song once, then he stopped
and spread some kind of medicine on the leg. Bye and bye the
bones began to join together. After the fourth song he sang, it began
to be cured. Bye and bye the pain stopped. Then Badger asked the
boy, "Does it still hurt?" - " No, it doesn't pain now." - "Let me
see you stand. " The boy stood up but he was afraid he might break
it again. He stood up and sat right down. " Does it hurt? "
said Badger. " No, " said the boy. "Well, stand up again and take one
or two steps and see if it hurts. " He stood up and took one step and
then another and it did not hurt. Then he was well. His leg was fixed
all right. He said, " I am well." - " Now you must sit right here
and let me hunt some rabbits, " said the Badger. He did so and he
waited. When the Badger saw a jack-rabbit he chased him and when
he went into a hole, he dug the hole and dug the rabbit out. That
is the way he killed rabbits. He killed a lot of them. Then he said,
" Well, I think this is enough. I think this is about as many as you
could kill in a day. You just go right home now. "
About that time a Coyote came along. He was looking for his
meal. He saw a track where some one had been chasing rabbits and
wondered who had been chasing rabbits. He looked around and saw




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two persons sitting. He walked over to them and got there. It was
Sikiatateyu sitting with Badger. As soon as he came to them, " My
grandson," he said, " my friend, I have been hunting rabbits and I
killed lots ot them and I left them over yonder. I put them up in a
cedar tree. I saw your tracks and followed them to see who was here.
It was you, my friends, " he said to Badger, and he called Sikiatateyu his grandson. Sikiatateyu told Coyote, " I have had my leg
broken. "- " Why, how did you have your leg broken? " he said. "I fell
down into a hole, " he said. " Shall I go and tell your father and
mother and sister? " he said. " Yes, you had better go and tell them,
and have my father come and help me carry these rabbits, " he said.
He took his lunch and Coyote went on. He went to the house of
the boy. His sister was grinding corn. She heard some one and she
looked and saw that a stranger was coming. She looked out and saw
it was Coyote. Then Coyote said, " Where is your father?" - " He
went to get wood. "- " And where is your mother? " -  " She
went to get water, " she said. " Well, your brother killed many rabbits and he can't carry them all because they are so heavy. He wanted
me to come and tell you he had killed rabbits and could not carry
them all, and he wanted me to tell your father to go and help him
carry them. " She believed Coyote. Then Coyote said," Your brother told me he wanted you to marry me. "- " I don't believe my
brother told you that." - "Yes, he told me to marry you. " Then
the girl believed Coyote and Coyote stayed there and married the
girl instead of going back. The girl married him, and while they
were lying down together her mother came in. She saw she was
not grinding corn and she went to look for her and saw her
lying there with some one. Then she looked and saw it was Coyote,
and she took a stick and hit Coyote. Coyote ran away and the people
ran after him. Coyote went back to the boy. Then the boy started
to come back home. He came home in the evening. He had lots of
rabbits. His sister was sad. She was not happy to see her brother. As
soon as her brother came in he said to her," Sister, what is the matter that you are not happy? " She said, " Mother has been scolding me. "- " What has she been scolding you for? " said the boy
to his sister. Then his mother told him what the girl had done. Then
the girl said, " You told Coyote to come and marry me. I trust you
and I did what you told me. He told me truly and said you had sent
him to me. If he had not said you had sent him, I would not have
married him. I want to do just what you tell me, " said the girl.
" Well, never mind, " said the boy, " let it go. " His mother kept
on being angry about it.
Next day when the sun came up the girl got up and dressed herself
and went away from home. She went off to the south. As she went
along she met some one. " Where are you going? " he said. " I am
18




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going away. I don't know where I am going. I am going for my life. ""{ Well, do you know me? " said Coyote. " No, " she said. " Well,
I am the one who married you yesterday. You are going to my house.
I made you come this way, and now you are going to my home, "
he said. " All right, " she said, and he took the girl to his home. He
lived on the other side of Tcepa. When they came to Coyote's house
he lived in a hole. Coyote was very proud that he had married the
girl. " Everyone wanted to marry that girl and she did not want to
marry anybody, but now she has married Coyote. " He was very proud
of it. Then he said, " Now let us do something. Let us both of us be
alike. " - " How can I be like you? " said the girl. " I will show you,"
he said and went into the back room and brought out something,
some kind of wheel like a big ring. He talked to it. He watched the
ring. He laid it on the ground and he went in again and brought out
some kind of a bundle. He laid it down by the ring. Then he put up
the ring. " Now you just jump right over (through?) this ring, " said
Coyote. " Do this way. Just watch me. " He put his head down by
the ring and just turned himself over the ring. There was an owl sitting on the other side. He had turned himself into an owl. Then he
jumped back. Then he said to the girl, " You do the same. " She did
it and there was a big wolf sitting there. "That is not how to do
it, you must be like me. Turn yourself into a coyote. " Then she did
it again and she was a coyote. " Now you are like me! I will teach
you what to do. " He was a witch coyote and he taught the girl how
to turn a person into a coyote or anything else; and how to make a
person sick and how to kill a person. He taught the girl to do these
things and shelearned them.
Then he said, " Now you go back to your home. When you get
to your home you turn yourself into a coyote. " Then he gave her a
little sharp spindle. He gave it to the girl and said, " When you go to
the house, you go to where your mother is sleeping and just spin
this over her heart and take out her heart. Then go to your brother
and do the same thing. When you have their hearts you bring them
here, " he said to the girl. She did it. She turned herself into a coyote
and went there. She came to the village and turned herself into a fly.
She flew into the house where her mother and brother were sleeping.
Late at night she went there and stood in the door and thought what
she should do to her mother. She loved her mother very much but
she was angry because of what she had done to her. She went to her
mother and spun the spindle over her heart and took out the heart of
her mother. Then she went to her brother and spun it and took out
his heart too. That was the way she took them. Then she went back
to the coyote. " Did you bring them? " -  " Yes, " she said.
" Well, now let us see them. " Then he took them and he
took arrows and they both shot and they killed their hearts. That is




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the way the girl killed her mother and brother. Next day her mother
and brother died. That is the way she killed them.
After this she was living with Coyote. Each day her husband went
out to hunt. She stayed there the rest of the day. He went
to hunt rabbits for their food. That is the way they lived. They lived
on rabbit meat. One day when the coyote went to hunt rabbits the
people living at Sa'apa were going to hunt rabbits. While they were
hunting rabbits they saw a coyote. When they got to the place they
wanted to hunt they went one by one around in a circle. Some went
in one direction and some went in the other direction and they met.
Some of the men followed one hunter and the rest followed the other
and they met and formed a big circle and lots of rabbits were in the
circle. The coyote was in the circle. They saw the coyote and shot it
with arrows and soon they killed the coyote. They killed him, and
in the night the coyote did not come home from the hunt. The girl
was looking for him, but he did not come. Late at night he still did
not come. She was very sorry that her husband did not come. " I
wonder why he does not come, " she said. She sat there all night and
he did not come. At daybreak she dressed as a coyote and went out
to look for her husband. She looked for him all day. Soon she saw
tracks where people had been hunting. She saw tracks of many people. She looked around the tracks and soon she saw a Coyote lying
on the ground. It was her husband. She was very sorry for her husband. She picked up her husband and put him on her back and carried him home. She went with the dead coyote on her back. She put
him down and tried to make him alive, but he never came alive.
Then she went home. At night she came into the house. Then a boy
came in. He saw some one in the house. It was the girl. Then he
said, " Your mother and brother have died. Where have you been?" -
" I have been away. " - " Where have you been? " -" I have been
visiting at Tcepa. "Then the boy said, " I want to marry you. " She
said, " All right. "Then they were married and next day all the people knew that the girl and boy were married. Soon they had a baby
boy. After about two or three days the baby began to crawl and soon,
in about ten days, he began to stand. In fifteen days he began to walk.
In twenty days he was strong enough to go out and go around. His
mother taught him how to make a person sick and how to kill a person and how to turn himself into any kind of animal. This boy was
taught witchcraft. After this there were witches. There were
never witches before that, but the girl married a coyote and from that
time there have been witches. That is the reason why people are
witches now. They have been taught by Coyote.




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21. RACE AGAINST WITCHES: FALSE MESSAGE.
Far away at Kunluokyut'e'e the Ewele (Hopi, (piihokonhoya) were
living. They had no mother or father, only a grandmother. They did
nothing but play stick ball (tenghuntamehleo), even in the evening
when they stayed in the koye. In the daytime they went to a place
called Nampilinmule, a slope where they played upward. Their grandmother told them to go get wood for her. But they wanted only to
play. The people at Kunluokyut'e'e had races every day with the round
ball (kwawing) during the elu moon. The people of the witch kiva
always beat the people of the other kiva. The people thought that
they would like to beat the witch kiva. They asked the kiva old man,
t'e'e senotse, how they could beat the witches. "I will try to see how
we can beat them. " He made four feather-strings and four prayersticks and he made two sticks (kwetiing) and two balls (huntamehle) and
took them to the house of the Ewele. These Ewele were still playing
ball. Grandmother saw grandfather old man (tete senotse) and asked him
to sit down by the fire. The Ewele never knew that anybody had
come in. She hit them on the head with a stick, so they stopped playing ball. So they sat down by the fireplace. " Did you want some
thing? " said Grandmother. "Yes, "said kiva old man. " I came to
ask these boys to help us in the races tomorrow." - " Did you
bring anything for them? " asked Grandmother. " Yes, here is the
bundle for them. " Grandmother opened it and found the featherstrings, the prayer-sticks, the sticks and balls. She divided the things,
putting two feather-strings on one side, two feather-strings on the
other side, two prayer-sticks on one side, two prayer-sticks on the
other side, one ball on one side and one ball on the other side, one
stick on one side and one stick on the other side. She called to her
grandchildren, " Come over here, " said Grandmother to them. "This
is for you and this for you, "said Grandmother. " Tomorrow we are
going to have a race. These witch kiva people we have never
beaten, so I am to ask you to help beat them. " - " We will come
and help you beat them, " said the Ewele. So he went back to his
kiva, and all the men were there. He filled his pipe with tobacco and
smoked and passed it around. " What did they say? " they asked
the old man. " Those Ewele were glad to get what I brought them
and they said that they would help us, " said the old man. Next
morning another man went to each house and said they were going
to race in the afternoon. They began to paint themselves. With white
paint they made designs on their body (tiwitaang). " Those who lose


i. Gaming implements in imitation are offered to the war gods at Zufii, and in a
Sia war god shrine I have seen the corn-cob dart of the dart-and-ball game.




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277


this race we will cut off their heads, " said the leader of the race. He
took out a big knife and an old man took it to the other side of the
mesa. The leader of the race (kwahi toyo, race chief) was of the witch
kiva. The others were sad. They started off in the race. The witches
were way a head. The Ewele were hidden somewhere with their ball.
They kicked it on and overtook the witches. There was a line they
always raced to. The Ewele got there first. " Well, we will cut your
head off, " said the old man. " All right, "said the witches, " we said
so, we must do it. " So they cut the heads off of all the witches. They
used the knife of Ewqle. The women had come down to this line,
all but a witch woman who had a baby and did not go down. They
cut off the heads of all the men and then of all the women. They
thought they had killed all the witches, but there was one witch
woman left, the woman with the baby. (So there are still witches
left.)
There was a Suyuku who came to this village and every day she
would carry off in her basket (yamele) all the children who went down
to the foot of the mesa. They had a hard time. Down at the foot
of the mesa there lived a turkey. He would go out to gather pifion
nuts. One day while he was looking for something to eat, there came
the Suyuku. Suyuku said to Turkey, " What are you doing? - " Looking for something to eat. " - " Well, if you want something I
will put you in my basket and take you to my house. "-" I know
where your house is and I can go there." - "I will eat you up," said
Suyuku. " All right, " said Turkey, " but wait, I know where your
home is, I will take this knife and when I get to your husband he can cut
my head off at your home instead of in this place. "- " All right, "
said Suyuku, " take this knife and go to my house. If my husband
is not there, wait until he comes. " When Turkey got to Sukuyu's
house, he said to the husband of Suyuku. " Your wife sent me here,"
said Turkey. " Why? " said the husband of Suyuku. " She said that
you were to kill one of these Suyuku girls and give her to me, " said
Turkey. " She gave me this knife and said that with it you were to
cut off the head of the biggest girl. " So the husband of Suyuku took
the knife and called for his children, "My children, come over here,"
said the Suyuku man. "Why did you callus? " asked the Suyuku children. " Your mother said to Turkey that I was to cut off your head."
So he took the oldest girl - there were four girls and two boys -
and cut off her head and put it in the place where Suyuku used to
put the children. Then Turkey flew away. As soon as the Suyuku
woman came home, she said to her husband, " Did you cook the turkey? " - "I cooked no turkey. " - " What did you cook for me? "


i. Cp. p. 69.




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asked Suyuku woman. " Turkey told me that you said I was to kill
our oldest daughter with the knife you gave him and cook her for
you. " Suyuku woman began to cry for her dauihter. Then they went
off to the forest to look for Turkey, but they did not find him. Next
day Suyuku went to Kunluokyut'e'e and caught two more children. She
caught a child of Town chief and carried him off. When evening came
the child of Town chief did not come back from his play and Town
chief went to ask for his child. He looked through all the houses, but
could not find the child. He was very unhappy. Next morning he went
down at the foot of the hill and found the track of Suyuku who had carried them off. He went back to his house and told his wife how Suyuku
had carried them off. At midnight the Town chief made six prayersticks and six feather-strings and two hunlamehle and two sticks, and then
he went to the koye' of the Ewele. They were asleep. He went in and
called, " Ewele, are you asleep?" The grandmother of the Ewele said yes.
She got up and made a fire and standing there was Town chief. " Sit
down there," she said. He put tobacco in his pipe and smoked four
times and handed it to Grandmother. She smoked it out, and handed
it back to Town chief, and then she woke up her grandchildren. Grandmother said, " Ewele, move over here, Town chief has come here."
So they moved over to their grandmother. Town chief handed
his bundle to Grandmother, and she opened it and found the six feather-strings, the six prayer-sticks, the two balls and the two sticks.
She divided the things, putting the two feather-strings on one
side, two on the other side, two prayer-sticks on one side, two on
the other side, one ball in one place, one in another place,
one stick in one place, one in the other, and two feather-strings
and two prayer-sticks for herself. Grandmother was glad to have them.
"What did you come for? " said Grandmother. " Yesterday Suyuku
took my child, " said Town chief. " My child was a boy. He can no
longer be alive. He must be already cooked. "-  " I know it and I
am sorry, " said Grandmother. " So I came down here to ask Ewele
to go and kill that Suyuku, " said Town chief. It was almost daylight.
So they said they would go at once, for Suyuku went early in the
morning to steal the children. They went out, playing ball as they
went. Just before sunrise they got to the house of Suyuku, and there
they were playing ball. Suyuku had not yet killed the child of Town
chief or any other child. She had many other children to kill and
eat. Suyuku started off to go to Kunluokyut'e'e. Then she came to
where the Ewele were playing. " Here are some children playing. I
will get them and take them home and then go after some other children... Come on here, "said Suyuku to the Ewwle. " Get into my
basket. " They just laughed at her. She caught them with her long
cane (tape) and put them into her basket and took them to her house.
When she got there, she said," I had better cook these children first, "




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said Suyuku, so she put them into the oven (tehmele).' Then the
Ewele spit out some medicine into the oven, and it got cold. Suyuku put more fire into the oven, but the Ewele did not get burned. Next morning Suyuku took the lid off the oven and they jumped
out alive. "Why didn't you cook? " said Suyuku. " Because you did
not put on enough wood, " said Ewele. So she putthem back into the
oven for the next day. Then at night the Ewqle came out and caught
two little Suyuku and put them into the oven and put a stone on top
of them and put a big fire on top of them. They went into the house
of Suyuku and there was a big jar (pomele). One said to the
other, " Let us go and get into that jar. " They got into the
jar and stayed there all night. Next morning Suyuku got up and went
to the oven. " They are cooked enough to eat them this time, " said
Suyuku. She put them into a bowl to eat. When they were about to
eat, two children were missing. They looked close at the food and
there were two little Suyuku. From within the jar the Ewele called
out, " Suyuku, here we are! " - " Come down, this time I will kill
you, " said Suyuku. When she took out her knife they shot at Suyuku. They cut open her chest with their knife and took out her heart.
She had a shell (eyi, abalone) for a heart 2. They took everything out
from inside of Suyuku and they brought back all the children, and
Town chief was glad to get back his child. After this the children of
Kunluokyut'e'e were safe from Suyuku, and Town chief was grateful to
Ewqle for having killed that Suyuku 3.
22. KILLING THE QUILT.
Far away there at P'owitsei 4 there were living two Ewqle. They had
a grandmother. They played ball (huntamehle) all the time. They played
all day and after they ate their supper they played inside of the koye'. Their
grandmother told them to stop and go to bed. Sometimes Elder brother
would hurt Younger brother and only then would they stop playing. Coyote old man was living at Avaiyu chikyai(water-snake, sticking out). s
He had a grandmother, too. He would go out every day to find something to eat. Sometimes he would find something, sometimes nothing.
In the evening he would go back to his grandmother. Thus he lived.
Well, these Ewqle were playing ball and once their grandmother made
a quilt (poya) of rabbit skins. She finished the quilt and told her grandi. A hole in the ground, plastered and lidded and hooded, placed at the corner of
the house, outside.
2. See pp. 13, 86.
3. Cp. Voth I: 86-88.
4. A spring to the north east of Tewa.
S. A hill of Tewa.




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children to take it down below and bury it in the sand. " After it is
buried awhile, then you can roll it down the hill and you can hit it
with the stick as many times as you want. That way you can
kill the quilt, "' said their grandmother. They took it down, they
buried it in the sand, they kept it in there for a little while and
then they took it out. Just then up came Coyote old man and he said
to them, " Yaki, yaki pee. What are you doing? " asked Coyote old
man. " Our grandmother died and we brought her down here to bury
her. We buried her, but we took her out again, and are going to roll
her down this slope. It is a fine thing to roll her down. " Then Elder brother took it on his back and took it up the hill and rolled it
down and they began to hit it with their stick as if it were a rabbit
running. " Are you sure that is your grandmother? "asked Coyote
old man. " Sure, it is a fine thing to play with. " - " Well, I have
a grandmother, too, " said Coyote old man. " I will get her and kill
her and bring her over here and roll her down too. " So he ran to
his grandmother's house. She was sitting outside in the sun. As soon
as he got to her, he took a stick and hit her on the head and killed
her. He wrapped her up in his quilt and carried her along. Soon there
was coming Coyote old man with a load on his back. " Well, did you
bring your grandmother? " asked the Ewqle. " Yes, " said Coyote
old man. " All right, we will all go up on top and then we will roll
together, "said Ewqle. They carried their loads up together and hit
them with their stick. They had a great time rolling down their quilts.
"Well, we are going now, " said Ewqle. Then they untied their quilt
and there was nothing inside of it, and Coyote old man untied his
quilt and there was his grandmother inside of it. " Well, you believed us too quickly, " said Ewele. " We just brought this quilt and
there was nothing inside of it, "said Ewqle to Coyote old man. Then
they ran away and Coyote old man tried to catch them, but Coyote
old man never caught those Ewqle. One ran one way and the other
ran the other. First he tried to catch one, and then the other, but he
caught neither of them. This is the way Coyote old man lost his
grandmother.
23. COYOTE PRETENDS TO BE MA'SEWA KACHINA. 2
Bear was living on the west side of First Mesa at the spring Ana'poba. He was using that water to cook with. He was living alone.
Every day he went out hunting for his family. One day he went out
to Nofatokyaobe' (San Francisco mountain.) He killed a deer, and so
r. Formerly, when a quilt was finished, in the evening, boys and girls would bury
it in the sand, and then roll it down, and hit it with a stick, thereby killing
the rabbits in the quilt, so it would not be dangerous for them to use the quilt.
2. The narrator knew this was a Hopi story.




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28i


he was carrying the deer on his back. Not far from his home Coyote
old man (iswux'taka) was coming. He was going home from his hunting, too. He had been looking for food all day, too, but he could
find nothing. Then he met Bear. As soon as he met Bear, he said,
" My friend, where are you going? " Bear stood there and looked at
Coyote old man. " I am coming back from my hunt. " - " Where
were you hunting? " - " At San Francisco Mountain. " - " That
is a fine deer that you have killed. Let us be friends. "- " All right.
Go to my house tomorrow. " Coyote was living at W6kukuba, " Big
spring," on the north side of First Mesa. (In fact, it is a little bit of
a spring.) So Coyote went home and got there in the evening. Bear
went to his house and he skinned the deer. It was a fine fat deer. He
cooked some of it, for his supper. Next morning just about sunrise
Coyote said, " I guess I better go and see my friend. " He went and
got there. He made a noise on the house top. " Come in, my friend,"
said Bear, sitting by the fire. So Coyote sat down on the other side
of the fire. They talked about their hunting. Bear told Coyote where
he had killed the deer. In the afternoon Bear said, " My friend, it is
time for us to have our dinner. " He went into the back room and
got out a piece of meat. He cooked it and they ate. Coyote was very
hungry, he ate very quickly. Bear watched him. The sweat came out
on Coyote's face, he was very hungry. The meat was gone. Bear went
and got another piece of meat, cooked it, and passed it to his friend.
He ate it all, but still be had not enough. Bear got another piece and
cooked it and gave it to Coyote. Then he had enough. "Thank you,
my friend. I wish I had this kind of dinner all the time. " - " Well,
if you go out to San Francisco Mountain and kill a deer, you will
have this kind of meat all the time. I am thinking we must be doing
something, " said Bear. "Do what?" said Coyote. "What can we do?""Let's play something. "-" What kind of play?" - "I will go out and
dress myself. I will come in and if you don't scare, you will be a brave
man. But if you scare, I will be the brave man. "- " All right. " Bear
went out and went to the spring and got some red clay, he put it on
a stone and poured water on it, and put it on his ears and on his hands.
He said to himself, " Poor Coyote! I am sure I am going to scare
him! He won't be a brave man. " He swung along like a mad bear to
his house. Coyote heard. He peeped out, and there his friend was
coming, scratching on the earth, and holding up his arms as if he
were going to jump on Coyote. " I won't be scared, " said Coyote,
but he peeped out as if he was scared. Pretty soon Bear comes up closer, opening his mouth and showing his teeth. Coyote pretended that
he was afraid of him. Bear came to the door and stood up again, and
jumped into the house to catch Coyote. Coyote was sitting by the
fire. " Well, my friend, " said Coyote, "I was not scared, " he said,
" I am a man. I am never scared, no matter what big thing comes at




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me. " Then Bear said, " Do you do something and scare me. "" Well, I have nothing to scare you with, " he said. " I have paws
like you, but they are little paws. I have little teeth, little ears, nothing
to scare you with, " said Coyote. " Yes, but go and see if you can't
scare me. " Coyote laughed. " All right. I will see how I can scare
you. " He went out, thinking, and going to the mesa. First he went
to the shrine (pahoki). He got a big bunch of willows from the shrine. He
knew there was an empty house where there were hanging an old dance
belt and dance kilt. " I must see if they are still hanging there. " So
he went in, and they were still hanging there, and he got them down
and brought them to where he had left his prayer-sticks. Then he said
to himself, " There is one thing I wonder where I could get it -
an old rabbit quilt. " In a corral he had seen one. He went to the
corral and found it. " I want some bones, " he said. He picked up a
sheep head and some bones and tied them together. "I have enough, "
he said. Then he put the quilt on for his dress, and tied it with the
belt, then he put the dance kilt on his head and he stuck the prayersticks into it. The bones he put over his belt, and some bones for his
beads around his neck. He saw his shadow. " Poor friend! " he said,
" I am sure I am going to scare him, " he said. " I am sure I am going
to drive him off, " he said. (The people used to say Bear was afraid of
Masewa kachina, that is why he made that.)I " Wa-a! Wa-a! " he
said again and again, jumping along. Then he started off to his friend's
house, keeping on saying " Wa-a! Wa-a! " His friend heard something. He laughed and said, " Poor friend! Coyote will not scare
me, "he said. Then he heard the voice plainly, and he peeked out
from his house. He saw it coming closer, he never thought it was his
friend. Bear kept watching, itwas coming closer. Then he just jumped out of his house and ran, he was so frightened by that Masewa
kachina, he never thought it was Coyote. He ran and MAsewa kachina
ran after him. He looked back and saw Masewa kachina. He kept on
going, kept on going till he got to Colorado River (Pay6'). He turned around again, and his triend said, " My friend, I am your
friend, " he said. " Don't jump    into the river, I am   your
friend. " Then he pulled off the kilt, " I am your friend. " Bear was
still looking at him. He pulled off his belt. " I am your friend, don't
jump into the river. " But Bear would not believe it and jumped into
the river. Coyote took off everything. By that time Bear was on the
other side of the river. Coyote called, " I am your friend, there is
nothing to scare you. Come back! " he said. "Let's go back to your
house. " But Bear was still looking at him. " No, I guess I wont go
i. The mask of the Ma'sewa kachina is spotted different colors, with prayer-sticks
attached, the kilt is around the neck. The impersonator wears a rabbit quilt and a
necklace of bones.




Tezua Tales.


283


back to you. I have crossed this river, I won't go back. You are a bad
Coyote, you scared me and drove me from my house. You go back to
my house. I am going to these mountains. Hopi people are afraid of
me and are not friendly to me, so you go and live in my house, and
I will go and live in these mountains, " said Bear. That's the reason
there are no bear living close to Walpi.
24. THE BIRDS TAKE BACK THEIR FEATHERS.
Far away at Tamolutide' there lived the birds called koli'.2 They
grew tamu. They were happy to have it, so they said to one another, " We better have a dance for it, " they said. They sang:
isawo        isaw6
coyote      coyote
selomuki    selomuki
homesick     homesick
sel6muki    selomuki
homesick     homesick
akyamihemi
drop down
umi hemi    ach'!
up down     (their call)
Then they all flew up, circling way up in the air. Then they all
sang again:
isaw6       isaw6
coyote      coyote
selomuki    selomuki
homesick    homesick
selomuki    selomuki
homesick    homesick
akyamihemi
drop down
umi hemi     ach'
up down
Then they all flew down back. All day they sang. Soon Coyote old


I. ta>tamu, a grasslike wheat, kwahwi in Hopi; molutide, hill.
2. A little brown bird with yellow neck and little black horns (crest?)




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man came up to one and said, " akiyaki pee, what are you doing? "" We are having a dance. We raised lots of tamu and we are so happy.
That is the reason we are having a dance. "- "Let me see you do it
again. " So they sang:
isawo       isaw6
coyote      coyote
selomuki    sel6muki
homesick    homesick
selomuki    selomuki
homesick    homesick
akyamihemi
drop down
umi hemi    ach'!
up down
Coyote old man was watching them. They sang up in the air:
isawo       isawo
coyote      coyote
sel6muki    selomuki
homesick    homesick
selomuki    selomuki
homesick    homesick
akyamihemi
drop down
umi hemi    ach'!
up down
They flew down to the ground. " What a fine dance you have,
said Coyote old man. "Could I join with you?" - " It would be a
fine thing for you to dance with us. We will give our feathers to you."
So each one pulled a feather out and gave it to Coyote. So he had
enough feathers to fly with. So he flew up with the koli', and they
sang:
isaw6       isaw6
coyote      coyote
selomuki    selomuki
homesick    homesick
se6lmuki    selomuki
homesick    homesick




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285


akyamihemi
drop down
umi hemi    ach'!
up down
Then the koli' chief said, "Well, you know your feathers; we will
go to him and take back our feathers. " They danced again.
isaw6       isawo
coyote      coyote
sel6muki    sel6muki
homesick    homesick
selomuki    sel6muki
homesick    homesick
akyamihemi
drop down
umi hemi    ach'!
up down
And then each one went and said, " This is my feather. " -
"This is my wing feather. " - " This is my tail feather. "And each
pulled his own feather out ot Coyote's body. " Let us fly away, " said
their chief, and they flew away in every direction. Then Coyote old
man began to fall down. He fell down and down on the ground and
broke into pieces and that is the way they killed Coyote old man.
25. INSIDE ELK: THROWING DOWN ELK'S BACKBONE.
Far away there on a river Coyote woman (paiena kwiya) was living.
She had some children. Porcupine (song) lived down close to Coyote
woman. One day Coyote woman said she was going to find something
for them to eat. So as she went along the river she met Porcupine.
He was doing something. Coyote woman said, " My friend, what are
you doing? " - " I am taking my rest. What are you doing around
here? " - "I am looking for something to eat, " said Coyote woman
to Porcupine. " I am looking for my food, too. Let us go together."
Porcupine could not run fast, but Coyote woman could run very fast.
So Porcupine said to Coyote woman, " If we find a rabbit, you chase
it, and when it goes into the hole, I will get it. " So pretty soon they
found a rabbit sitting under a cottonwood tree, and Coyote chased the
rabbit. Rabbit ran into a hole in a log. Coyote woman told Porcupine to
go in after it. So Porcupine went right into the hole to get out the rabbit. Soon she struck out the rabbit. Soon Coyote said, " My friend,




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you are too small to carry the rabbit. "-" Indeed, " said Porcupine, " I am too small to carry it. "- " I am strong enough to carry
the rabbit, " said Coyote woman. They went on and chased another
rabbit. It ran into a log. Coyote woman told Porcupine to go in and
get out the rabbit. Porcupine struck it out. "My friend, " said Coyote
woman, "you are all right in getting the rabbit out, but you are
too small to carry it. " So Coyote woman took it on her back. They
went on and found another rabbit. Coyote chased it into a hole in the
log. " My friend, go in and take out the rabbit. " Porcupine tookout
the rabbit. Porcupine looked in again and saw another rabbit. Porcupinesaid, " There is another rabbit in the hole. You better go in and
take it out. " Then Coyote said to herself, " I better shut in Porcupine in this hole. " So Coyote found a stone and shut up the hole.
Then she found another stone and put it against the other.
" Poor Porcupine! " said Coyote. She will never come out again. "I
better go home to my children. " Then she picked up the four rabbits
and she started off. She was very happy. In the evening she reached
home. Her little children were very glad to see her. " My little children, I have a load on my back, " she said. Then she took
the rabbits off her back, and she began to cook them. By that
time Porcupine had got the rabbit in the hole and started to come out,
and came to the stone closing up the hole. " Poor me, " said Porcupine, " There is no way to get out, I am sure to die. " She went far
back where she had taken out the rabbit, and there at the other end
there was a little light and a hole there. She came out. " My friend is
mean, " said Porcupine, " she thought she would kill me, but she
could not kill me. Wherever I meet her, I will kill her. " She went
to the home where she lived alone. She skinned the rabbit and she
cooked it and ate it.
Next morning she started out. She came to a river and she waited
to go across, but the water was so high that she could not cross. As
she sat by the edge of the river, an elk came by. " Could you
kindly take me across the river? " said Porcupine to Elk. "I could
take you across the river, but you have too many points over
your body, they would hurt me, " said Elk. " Well, I could put them
inside of my body, " said Porcupine. Elk said to Porcupine, " I could
not take you on my back, but if you want me to take you across the
river, climb up on my horn. " - " No, I could not climb up on your
horn, for I might fall down in the river and drown. " - " Well, how
could I take you across the river? " - "Take me inside your body, "
said Porcupine. " No, it might hurt me, " said Elk. " Just feel me. "
She was soft. " Well, go into my body. " She went inside of Elk from
behind. " Did I hurt you? "said Porcupine. " No, " said Elk. Porcupine moved a little further." Did I hurt you? " -" No, " said Elk.
She moved a little further. " Did I hurt you?" -" No. " She moved




Tewa Tales.


287


a little further until she got right up to Elk's heart. " Did I hurt you?"
-"No," said Elk. " Well, I had better go across the river." - "Wait
until I ask you some questions, " said Porcupine." What is this jumping inside your body? "asked Porcupine. "That is my heart, " said Elk. " What
is that? " asked Porcupine. " That is what makes me live, "said Elk.
Then Porcupine said, " Did I hurt you when I touched your heart " -
" Just a little bit, " said Elk. " Don't touch it hard, I might die, " said
Elk. " Let me touch it a little more, " said Porcupine. " I might die, "
said Elk. Then Porcupine shook herself and touched the heart. Then
Elk fell down dead. " Did I hurt you? " asked Porcupine. Elk
never answered. " Did I hurt you? " asked Porcupine. Elk never
answered. Then she came out of Elk. There Elk was lying dead.
" What shall I do? " said Porcupine, " I guess I better go to the river
to get an arrow point to skin Elk. " She went. She got an arrow point
and skinned Elk. Just before she finished skinning, there was Coyote
coming. " My friend, " said Coyote, did you kill this elk yourself?" -
" No, "said Porcupine, " I did not kill it myself, I guess it just died
here. " -" Let's skin it. " said Coyote. " I have almost finished
skinning it. " She was very angry with Coyote. Well, they finished
skinning it." My friend, " said Coyote, " you take this piece of meat
and go to the river and wash it, there is too much blood on it, "said
Coyote. So Porcupine took the meat and went to the river and washed
the meat. She was very hungry. She had not eaten anything, so
she began to eat the meat. Then she came back. " What did you do
with that meat? " - " The river was too strong, it carried it away
from me, " said Porcupine. There was another piece of meat, " Take
that piece and wash it, too much blood on it, " said Coyote. Porcupine took it and washed it and ate it. Then she came back. " What
did you do with the meat? " asked Coyote. " I dropped it down in
the river, " said Porcupine. " That river is not so strong, I guess
you have eaten it up. Let me see your teeth. "So Coyote made Porcupine open her mouth and there was a piece of meat in her teeth.
" You are bad, " said Coyote. " You ate up those two pieces of
meat. " So she took a stick and knocked Porcupine on the head and
killed her. " Well, I guess I better go back to my children, " said
Coyote. She ran as fast as she could. She had not eaten anything yet.
She said to herself, " I better not eat until I get my children and we
eat all together. " As soon as Coyote left, Porcupine opened her
eyes and saw Coyote run off. There was a big cottonwood by the elk.
" I guess I better take up this meat to the top of this tree, " said
Porcupine. So she took up the meat piece by piece, she took it all up,
even the skin. Coyote reached her children. She was in a hurry.
They were surprised she was in such a hurry. The sweat was running
from her body. The little coyotes asked their mother, " What has happened that the sweat is running off you? " - I killed-a big elk by the




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river, "said Coyote and I came after you so we could all eat the meat
together. " So they started. As they went some lizards ran by them and
they began to chase the lizards, but Coyote said not to chase the
lizards, there was plenty of meat there by the river. So they went on.
Coyote was carrying her quilt on her back, because they were going
to stay several days until they ate up the meat. " Here is the place,"
said Coyote, " you children stay here under this tree. " So she
left the quilt there. She went to the place where she left the meat,
and there was no meat there. " Porcupine must have come to life, "
said Coyote. " She can't run very fast, I will follow her track. " Her
track ran back and forth, so it was broad, and she followed it to the
cottonwood tree. She looked up and there was Porcupine up in the tree
eating the meat. " My friend, how did you get up there? " said Coyote. "I came up easily, " said Porcupine. " Come up and we will
eat together, " said Porcupine to Coyote. "I am not alone, " said
Coyote, " my children  are away over yonder, "said Coyote
to Porcupine. "Well, you go and get your children and come
up here and we will eat up here," said Porcupine to Coyote. So Coyote
went and got her children and her quilt, and Porcupine told them to
come up. But it was hard for them to go up. " We never climbed a
tree, " said Coyote. " Well, you stay down there all in a line, " said
Porcupine. " You lie down and cover yourselves up with that quilt,"
said Porcupine, " and don't look up, and I will throw a piece of meat
down. " So they covered themselves with the quilt, and the last
one, the smallest coyote, was not covered with the quilt and she was
looking up with one eye. " Are you ready? "asked Porcupine. "Yes, "
said Coyote. " All right, " said Porcupine, " I will throw down the
meat. " Then she took the backbone, it was long, and she threw it
down on Coyote and her family. But the last little coyote saw the
backbone falling down, and she jumped out and was safe. Well, Porcupine went down from that tree and she said to that little coyote,
" Let us go back up on the tree and eat up there. Your mother and
brothers and sisters are all dead. I will carry you up. " So Little Coyote
climbed up on the back of Porcupine, and they went up to the very
top of the tree where the meat was. And they began to eat the meat,
and they ate and ate. And Porcupine said, " I think I had better kill
Little Coyote and then no coyote will be left. " She asked
Little Coyote, " Have you had enough? " - " Yes, I have had enough.
I am full, " said Little Coyote. " Well, I think you had better move
a little back. " She moved back. " Now, back! " said Porcupine. She
kept on moving back until she came to a little branch and the branch
broke and Little Coyote fell down and was killed. And Porcupine was glad that she had killed all those coyotes. Hereafter Porcupine lived alone by the river and there were no more of her friends,
the coyotes.
That is all I know.




Tewa Tales.


289


(Variant.)'
Coyote old woman lived at Homolabi (near Winslow). She had
seven children. They were living on the east side of Homolabi. Her
little babies would play around outside while their mother went out
to look for food for them. One day Coyote old woman was going on her
way to the northwest (nmnyaue'). Porcupine (mouyauo') was living way
north of Homolabi. One morning he was on the bank of the river
looking for food. A big deer came to him and asked him, " What are
you doing, my friend? " - " Well, I am just watching this river. I
want to cross it, but my legs are short, I can't cross. That is what I
am thinking about, " said Porcupine. Then Deer asked Porcupine,
" Where are you living? " - " Yes, my friend, I live on the south
side of that big mountain. " -   " And how did you cross this
river? " -" Yes, I crossed about four months ago. A friend came
here. He looked just like you. Maybe you are he. " -  " No, I
was not here." -" Well, my friend, I think you are the one, he
looked like you. " -" No, I am not the one. Well, how, did
he carry you? " -  "I went inside of his body. "-     " How
did you get in? "- " I went in by the anus. " -- " You have
hard feathers. " -" Well, I changed myself and became a soft man,"
he said. " Let me see you do it, " said Deer. Then Porcupine made
his quills go inside of his body and he was a small fellow.
" Let me try and get in. " -" All right. " So Deer lay down. And
he went inside of Deer, to the stomach. "Did I hurt you? " - " No,
no, you did not hurt me. " -" All right, let's go across. " Then
Deer went into the river. When he crossed the river Porcupine went
out. " My friend, " said Porcupine, " I forgot my quilt. I left it on the
other side of the river. Will you go and get it for me? " - " No, I
can't getit. Go and get it yourself."- "How could I get it? Will you
take me across?" - "All right." Then he went inside Deer. As they were
crossing, Porcupine said, " What is this thing in here? "-" That is
my stomach, " said the Deer, " where my food goes. " -  " And up
here, what is this jumping, moving too much. " - "That is my
heart, when it is jumping like that it keeps me alive. " - "All
right, " said Porcupine. Then he put out his quills and shot them into
the heart and killed Deer. The heart stopped. " What is this? " he.
asked again. Deer did not answer. Porcupine went out and there the
big deer was lying. " What can I skin him with? I have no knife. I
guess I will go over to Homolabi and look for an arrow point (yuisiI. Recorded four years after the time of recording the preceding tale, from the
same informant.
'9




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ba), " said Porcupine. So he went to look for an arrow point. While
he was gone, Coyote old woman came to where the deer was lying.
She was very surprised. " It is fine that I find a dead deer. I must go
and get my children " Just then up came Porcupine. Coyote said,
" What a fine thing that I found this deer? " - " That's mine. I
killed it this morning. Let's skin it, " said Porcupine. " I have two
knives, " said Coyote. They began to skin it, and take out the insides. " I will go and wash these parts," said Porcupine. He did not
want to eat with Coyote. He was stingy and did not want to give
Coyote anything. So he took the meat to the river, but instead of
washing it, he ate it. When Porcupine came back, Coyote asked him,
" What did you do with the piece of meat you took?"  "  The
river took it away from me, " he said. Coyote said to herself, " I
must kill this Porcupine, so I can have all this meat to myself. "
So she picked up a big stick and killed Porcupine. Then she ran to her
home and her baby coyotes were playing outside. She said, "I have
killed a deer, but it is too heavy to bring home, we will all go and
eat it where it is. " So she took all her babies along. Then
they got to the place where the meat was. But after Coyote
ran off Porcupine came alive again, and cut all the meat and
took it all up on top of a cottonwood tree and began to eat up
there. About that time Coyote came with all her children. She saw
no meat, she was very mad. She looked around and saw the track
of Porcupine and followed it to where Porcupine was up on top of the
tree with all the meat. " My friend, " she said. " How did you get
all the meat up there. "  " I just carried it up on my back. " -
"Well, throw a piece down for our dinner. " -" No, I can't throw
it down. Come up here. " But they could not climb the tree. They
were just looking up at him. " Lie down all in a line so I can throw
a piece down on you and it wont get dirty, " said Porcupine. " Cover
yourselves up with the quilt." So Coyote old woman lay down and all
the children lay down in a line and they covered themselves with
the rabbit skin quilt. The last baby coyote could hardly cover
herself, so she was watching with one eye, looking at Porcupine. Then
he took the deer's backbone and threw it down. As soon as he started to throw, that baby coyote jumped out and was saved. All the
others were killed. Porcupine said," My grandson, I will bring you
up here and you can eat all you want. " He carried him up on his
back and gave him meat. Pretty soon he was full, could hardly breathe.
"Lie down on that branch, " said Porcupine. Then he shook the
branch, and shook off the baby coyote and killed him. That is the
way he killed the coyotes. After he ate all the meat he had up there,
he went away.




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26. COYOTE WOMAN CAN NOT REVIVE HER CHILDREN.
Far away there at Ochehlenangye there lived a bird named Salion.2
She had some little ones. They were just hatched out, so they were
very small. Salion was very kind to her children. In the morning
she said to her children, "My children, I am going to look for food
for you. You must stay here and not go down, so no harm will
come to you." Coyote woman was living at K'elanpo gye (Badger
spring). She had children there. Every morning she would tell her
children not to go outdoors and play, but stay inside so nothing
would hurt them. Then she would go hunting for them. Sometimes
she got nothing for them, sometimes she killed something for them
to eat. In this way Coyote woman looked after her children. Sliorn
was hunting for her children and when she came back their wings
were coming out. So Slion thought they had better learn to fly.
She said to them, "My children, you had better fly a little way. "
She would take one by the wing and say, " Pipi sa'loki,"3 and let him
fly. One morning Coyote woman was coming along and Slion said
to her children, "My children, there is Coyote woman coming
along." Slion would put some bones in a basket and throw them
out and say, "Pipi sa'loki," and the birds would fly out. Coyote
woman was watching her and she said, "My friend, what are you
doing?" - "I have been killing my children and then I throw out
their bones and they come alive again. " - "How do you do it? " -
"I get a stick and kill all my children and eat them up. Then I gather up their bones in a basket and throw them out and say, 'pipi
sa'loki,' and they come to life again." -" Well, I must go and get
my children and kill them and eat them and throw out their bones
and see if they come to life again. " So she went off. Soon she reached
her house and then she said to her children, "My children, " said
Coyote woman, "1 have come after you." - "Why?" asked her
children. "I went to my friend's and there I saw something good for
you all to eat." So they went with her. They went to Salion's
house, and then they began to play with Sqlion's children. Then
said Slion, "My children, come to me," and she took a stick and
hit them and then she cooked them; but it was a rabbit she cooked
and ate. But Coyote woman did not know this. Then Coyote
woman went out, and called her children and took a stick and killed
them and cooked them. Then they ate together, and Slion gathered up the bones and threw them out and said, "Pipi sa'loki.
i. On the north side of First Mesa.
2. Little brown bird, living in the rocks.
3. Meaningless words.




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They all flew up to their mother. "My children, there is Coyote
woman, she has killed her children and cooked them and eaten
them; but they will not come to life, so we had better fly away."
Then Coyote woman gathered up the bones and threw them out of
the basket and called out "pipi sa'lki, " but they did not come to life.
Three times she called out "pipi sa'loki! " The fourth time all the birds
flew away. Salion said to her, "You are always credulous, you
thought I had killed my children, but I did not kill them. Then
you killed your children and they will never come back to life."
Coyote woman began to chase them, but they all flew away, and
Coyote woman cried about her children; but they never came back
to life.
(Variant.)I
Once upon a time there was a bird called Teetciwa living at the
north side of Walpi. She lived in a hole in the cliff. She had some
young birds. She went out for food for her children every morning.
She went out and looked for food, and sometimes she came back
in the afternoon with a worm in her bill. The children were glad
and ran to meet their mother to get their food. That is the way
she fed her children. One day when she came back from her work
looking for food, a coyote came along. Coyote saw the bird, and
Coyote stopped right there at the foot of the cliff where she lived.
Coyote looked up and said, "Friend, what are you doing up there?"
- "We are living up here, " said the bird. "How can I come up
and have a visit with you," said Coyote. "Up the ladder, " said the
bird, "I have a ladder up here. "-  "All right, " said Coyote. She
hung down the ladder. And Coyote climbed up the ladder. She
got up there. There was a room up there. She was very glad she
had found her friend. "I am glad I have found you," she said. (It
was a woman coyote.)
In the afternoon they were talking about the way they olooked
for food for their children. "Well, let us have dinner," said the
bird. Then she went into the room and brought out some kind ot
meat. Then she said, "Let us eat. " The little children had gone
into the back room. The mother bird and Coyote ate by themselves.
While they were eating, the bird told Coyote, "Do not break the
bones," said the bird mother. "Please do not break the bones,"
she said. Coyote did not break the bones. She just ate the flesh
off. After they had finished, the bird picked up all the bones they
had eaten the meat from and put them in a basket and threw it out


i. Recorded by Ruth Bunzel, four years after the preceding tale was recorded,
from the same informant.




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293


of the door and said, "Come back, my children," said the bird
mother, and threw out the bones. Then her children came flying out
of the basket. Coyote was very surprised that the bones came to life
again. The mother said, "The meat that we ate was my children's
flesh. I just kill my children when I want to eat. I just kill my
children and cook the meat and eat, and as soon as I eat the meat I
throw out the bones and they come back to life again. That is the
way I eat my meals, " she said. Then the Coyote woman said, "My
friend," she said, "tomorrow afternoon you come to my house. I
live north from here at Hiya'o. I will wait for you before noon. Be
sure and come, " said Coyote. Next morning the birds got up and the
mother of the birds said, "We shall all go, my children." So before
noon they went. They came to Coyote's house. Coyote had children,
too. There were about a dozen of them. The children went outside
the door and played together. They were good friends, so all the
children played together outdoors and the mothers sat inside and
talked about hunting and the other kinds of things women talk about.
In the afternoon the mother coyote called for her children to come
in. The coyote children came in and went inside into the back room.
She got a stick and went in there and killed all her little children and
cooked their meat. When dinner was ready she said, "Let us have
our dinner," and they sat down at their places. The mother bird and
her children all sat down and they had their dinner with Coyote.
While they were eating the coyote mother said, "Please do not
break the bones, but just eat the meat off the bones, " she said. Then
she said again, "Please do not break the bones, but just eat the meat."
The mother of the birds just broke the bones without knowing
that she was breaking the bones. After they had finished their dinner,
then the mother coyote picked up the bones and put them in a
basket the same way as the mother of the birds had done the day
before. She put them into the basket and went to the door. The
birds just flew out, the mother bird and the children. The mother
coyote said, ' Come back, my children, " and threw out the basket,
but they never came back alive. The birds all flew away. She picked
up the bones and threw them again and said, "Come back, my
children," but they never came back alive. Then she went chasing
the birds but she never caught them. They went back to their hole.
Not all the bird children went into the same hole they had been
living in. One went with her mother, but the rest flew into other
holes in the rocks. That is why all the birds do not live in the same
hole, but as soon as they are big enough to fly they go to their own
holes.
27. FATAL IMITATION.
Hawk (kwa'yo') was living on the other side of the Gap. Every




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morning he sat up on his house top, he had a hole for his house.
He sat on top of it watching for his food, and sometimes in the
evening he sat there. Coyote man was living at Ostekabi (at Five
Houses) and every day he would go out to look for his food. One
day he went towards the Gap and early in the morning he saw Hawk
sitting on the mesa. He went up close, standing at the foot of the
cliff. "My friend, what are you doing up there?" —"I am just
looking around." - "Is that a fine place up there?" - "Yes. " -
"Can I go up there?" - "Yes, come up! We will sit together. "
Coyote went up and was looking at Hawk. He saw he had only one
leg. "What a fine place up here!" - "Yes, I got a fine place." -
"I live way down and can hardly see anything. Well, friend," said
Coyote, "what makes you have only one leg? Who cut off your
other leg?" - "Well, I was born like this, with only one leg, " said
Hawk. "But you look so nice," said Coyote. "How can I have one
leg like you, and we can sit together looking alike?" - "Well, you
get a knite and cut off your other legs and you will have only one
leg and we can sit together and look alike. " - "I haven't any knife, "
said Coyote. "Well, I will get you one," said Hawk, and he flew
down in his hole and brought up a knife. "Now you just cut off
your legs," said Hawk. Then Coyote asked him again, "Why have
you only one leg? " - " Well, I just grew like this. A fellow with
two legs never catches anything, any rabbit or deer, I have only
one leg and that is why I kill rabbits and jack-rabbits and deer.
Two legs bother a man. That is too much," he said. "That is why,
you, my friend, are always hungry, you have four legs, that's too
much. They bother you, you can't catch rabbits. If you had only
one leg, you could catch rabbits quickly and never starve," he said.
"All right, my friend, you just chop off one leg and one arm, and
then I will be like you. " - "I can not chop, you chop!" So Coyote
held out his leg. "Ai!" he said. "Ai!" he said again. "I think it
will hurt me! " -  "No, it wont hurt you. I have only one leg, it
does not hurt." Then he held out his leg again. "Ai! " he said, "It
will hurt me." - "Don't look at it. Shut your eyes and chop it off.
It wont hurt you," said his friend. At last he shut his eyes and iust
chopped off his leg. "Now your other hand before you open your
eyes," he said. As soon as he chopped it, his friend showed that he
had two legs. "Poor Coyote! you will never live again. You always
believe everything. How could I go with only one leg?" Poor
Coyote, he could not stand up and he died right there. Coyote
always believes anything.'


i. "You are Coyote man, you believe so quickly, " they may say to a credulous
fellow.




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295


28. FORGETTING THE SONG.
Far away at Sopoik'omulo, there at the wash, Kompuyon (like a
fly, but bigger) was living alone. He had no grandmother or mother
or father. In the daytime he would look about for something to eat.
One morning there was a bad windstorm and he said to himself. "It
is a very bad day to look for food and I must stay at home all day."
He had breakfast, and he thought he would do something to enjoy
himself. "I think it would be a good time to have a dance. " So he
dressed himself up. He put on his buckskin shirt and his buckskin
leggings and on his back he put his quiver. He held his bow in his
left hand. He went to a place in the wash, where there was a terrace
(kowaki), a place where there was no wind. He said to himself, "I
think this is the best place. " He started to sing,
Amanitee' amanitee'
pa'teki 2 su-diki 3 me e
aa mite mite heo heo
He danced with this song. He sang again.
Amanitee' amanitee'
pa'teki su'diki me e
aa mite mite heo heo
He danced twice. There was a coyote around there, looking for
food, hunting rabbits. She was going along on the south side of
the wash. As she went she heard something saying or singing something. She stopped and cocked her ear in one direction. Certainly it
was a song. She held her ear to every direction. The song sounded
close by, so she said to herself, "I must look for somebody nearby
singing." She heard it again.
Amanitee' amanitee'
pa'teki su'diki me e
Aa mite mite heo heo
"Surely some dancing is going on," she said. "I must look for
him." She turned her ear. She heard the sound to the north. She
i. Sopoi, beard, k'omulo, curve (in wash). Wash east of First Mesa. Somebody
with a beard had a field there.
2. An old word for the first dance.
3. su'de, quiver. Quiver dance.




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walked north to the edge of the wash. She turned her ear to every
direction. She heard again,
Amanitee' amanitee'
pa'teki su'diki me e
Aa mile mite heo heo
"Well, it must be right under me," said Coyote woman. She looked
down and.there was a terrace where somebody was doing something.
She looked for a long time. The song began again.
Amanitee' amanitee'
pa'teki su-diki me e
Aa mite mite mite heo heo
From up in the top of the wash where Coyote old woman was
she said to him, " Yaki yaki yaki pee'," said Coyote woman to him.
"What are you doing?" - "I was happy this morning, so I thought
I'd have a dance here. The wind was blowing too hard, so I could
not go hunting. "  "Sing it again," said Coyote woman. "Why do
you want me to sing again?" -  "You are singing a very pretty
song. I like to hear it." So he sang again,
Amanitee' amanitee'
pa'teki su'diki me e
Aa mite mite heo heo
"What a pretty song!" said Coyote woman, "I would like to learn
it. I have some children, I would like to sing it to them." -  "You
can't learn it if you stand up there." - "You want me to come down,
but how can I come?" - "Well, jump down right here," said Kompuyon. So she tried to jump, but could not jump. "Jump right
down," said K9mpuyon. "If I jump, I might fall this side of the wash,"
said Coyote woman. "Well, if you fall, I will catch you." So she
jumped down and Kompuyon caught her. "Now, sing again. I will
listen close to you, so I can get the song and sing it to my children,"
said Coyote. "Well, listen closely," said Kompuyon. "I will sing it
again. He sang,
Amanitee' amanitee'
pa'teki su'diki me e
Aa mite mite heo heo
"Sing it again," said Coyote old woman. "It is a very pretty
song." So he sang again,
Amanitee' amanitee'
pa teki su'diki me e
Aa mite mite heo heo




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297


"Did you learn it?" said Kompuyon to Coyote woman. "Yes, I
think I have learned it," said Coyote woman. "I must go back to my
children to sing it to them." - "Well, I will give you my wings
so you can fly down and not get hurt." So Kompuyon pulled out
his right wing and stuck it in Coyote woman's arm, and then
pulled out his other wing and stuck it in Coyote's other arm. "Now,
you have wings," said Kompuyon. "As soon as you fly down, run
to your children and when you get to them sing to them." So
Coyote woman flew down and ran a little way from the wash, she
stumbled on a stick, and right there she forgot the song. She could
say only amanitee amanitee, so she said to herself, "I must go back
and ask him to sing again." So she ran back to Kompuyon to the
edge of the wash. " Pee', sing it again. I fell down and lost my song."
So he sang again. As soon as Kompuyon stopped singing, Coyote
woman turned and ran, she ran as fast as she could go. Just before
she reached her house, she put her foot in a prairie dog hole, and
she forgot her song. She shook herself and said, "amanitee amanitee! "
again and again. "I must go back and ask my friend to sing it to
me," said Coyote woman. She ran back to the wash and Kompuyon
was just starting to sing again,
Amanitee' amanitee'
pa'teki su'diki me e
Aa mite mite heo heo
Coyote woman turned and ran; just as she was about to reach her
house she fell down again. She got up and shook herself and she
said a... a... That was all she could remember. "I guess I better
run back to my friend. He is so kind, he will sing again." She ran
back. Kompuyon was still dancing, "My friend, again I fell down
and lost my song. Sing it again so I can take it to my children."
Kompuyon sang again,
Amanitee' amanitee'
pa'teki su'diki me e
aa mite mite heo heo
Coyote woman turned and hurried back home. Inside of her
house she fell down again and she got up and said amani, amani.
She got up and said to her children, "I heard a pretty song and I
want to learn it, so when you cry I will have something to sing
to you." She went back. Her friend was still singing. "Well, sing
it again. I fell down inside my house."- "Well, I can't sing it
to you again, my throat is so tired, but come down close and I
will sing it to you many times." So Coyote woman jumped right
down, and Kompuyon caught Coyote woman, so she did not fall




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down over the wash. "Listen very closely this time, so you wont
forget it."
Amanitee' amanitee'
pa'teki su'diki me e
Aa mite mite heo heo
"Listen very closely now. I will sing it again," said Kompuyon to
herself, "and then I will fly away. " She sang,
Amanitee' amanitee'
pa'teki su'diki me e
Aa mete mite heo heo
Then she flew away. Coyote jumped at Kompuyon, she jumped
and she fell into the wash and broke her neck and never went back
to her children. Thus far I know.
29. RABBIT'S SONG.
Far away there at K'ocheyiti' there lived a rabbit with some
little ones. Every morning when they got up, she told the children
they were to stay indoors, not to open the door while she went for
food for them. She took her basket (yame'le) on her back, she went
south to T'ayeholuge where there was a lot of cactus fruit. When
she got to T'ayeholuge she gathered the cactus fruit and put it in her
basket and came back home. She sang,
n4we' nawee kwe' kwe' -
here  here
nqwe' nawee kwe' kwe'
here  here
sabatutu' 3 pinelehkyu'
glutton
ehyan pingsanp'e ko4
children cactus fruit eat
As soon as she sang sanp'e ko she reached her door and threw the
cactus fruit in, and the little rabbits ran to it and began to eat.
They were happy when their mother came. At night she told them,
"Well, my children, your eyes are open now, but you must not go
i. K'o, rock, ch'eye, yellow, ti, there, locative. The yellow rocks just below Tewa
to the southeast.
2. Archaic. " Perhaps means coming."
3. Archaic. Current term for glutton is kwvemele.
4. Archaic. Current term for eat is wiya.




Tewa Tales.


299


out, for the little boys from  Penmochae'de  might see you and
catch you and kill you." She would tell them this every night and
early every morning. She would go out. She went down to T'ayeholuge and there picked cactus fruit and then went back home with
a big load and sang,
nawe' nawee kwe' kwe'
here here
nawe' nawee kwe' kwe'
here  here
sabatutu' pinelehkyu'
glutton
ehyan pingsanp'e ko
children cactus fruit eat
She always sang this song on her return. Soon her children were
big enough to run out. Early in the morning she left, then the
little rabbits said, "Well, let us run out. If enemies come, we can
run back." Soon some big boys were hunting about there and saw
the little rabbits. One boy said to the others, "There are some rabbits
down here." They ran up to him, and he told the boys on which
side to go, one on every side. So they scattered and drew in on the
little rabbits. The little rabbits began to run, but they could not run
very fast and they all were caught. In the evening the rabbit mother
came home and began to sing,
nqwe' nawee kwe' kwe'
here  here
nawe' nawee kwe' kwe'
here  here
sabatutu' pinelehkyu'
glutton
ehyan pingsanp'e ko
children cactus fruit eat
She threw the cactus fruit in, but nobody ran to it. "I wonder
where they are gone," she said to herself. She went in and found no
rabbits. She looked for tracks and saw the boys tracks. Then she
cried and cried for her children. She said to herself, "I must go away
from here and live out in the plain. If I live in here, I will never
have any children." So she started out into the plain. So whenever
she was going to have children, she would make a hole under grass
or bush, and she would always cover it with sand.


I. A little ruin east of K'ocheyiti.




300        Memoirs of the American Folk-Lore Society.
30. COYOTE'S FALSE TAIL.
Far away there at Pohe'ligye there Avaiyun (Horned water serpent)
was living. Once in a while he would visit his friend at Kosanwep'oa
(a spring at Keam's canyon). He would go in the morning and return
in the evening and his friend there also would visit Avaiyun. Once
on his way Avaiyun met Coyote old man. He said to him, " Yaki
yaki pee." - "Where are you going?" Coyote said to Avaiyun. "I
am going to visit my friend." - "Where is your friend?" - "He is
living at Kosanwep'oa." - "Do you think I may visit you in your
house?" - "Tomorrow is the best time to visit me." Coyote old
man went back home to Paiena'ping (Coyote Mt.),2 and was keeping
his friend in mind. Next morning he started for Pohe'ligye. Avaiyun
was outside of his house. "Well, my friend, did you come?""Yes." - "Well, come in." Then he opened the door of the spring
and he went in first. His friend, Coyote old man, walked behind
him. He had a buffalo skin for a seat and he put it out for his
friend. Avaiyun asked Coyote old man, "How are you getting along?
What work do you do? " - "I go hunting every day. I kill lots of
rabbits each day. In summer I raise corn and watermelons, muskmelons, squash". -"Well, we do the same kind of work, " said Avaiyun.
"I, too, raise corn and melons. We do the same," said Avaiyun. It
was about dinner-time, so Avaiyun went into the other room and
brought out watermelons and muskmelons. They ate together and
then they smoked together. Avaiyun blew out four times and handed
it to Coyote. Coyote blew out four times and handed it to him and
said, "My friend (nabi k'eme)." Coyote kept on smoking until the
pipe was out. He handed it back. He smoked so much it had made
him sick. "Time to go home," said Coyote. He went out, shaking
all over. (He had never smoked before). That night he slept. The
next morning, he said, "I think I better go visit my friend. " He went
to Pohe'ligye. "My friend, did you come? " - "Yes. " - "Come in."
They talked together of what they were doing. Avaiyur. brought
out watermelons and muskmelons. They ate together. Avaiyun put
tobacco in the pipe, he blew out four times, he handed the pipe to
Coyote. Coyote said, "My friend," to him. He smoked it all out, he
handed it back. He was used to it now, it was not so hard on him
this time. In the evening, "I had better go home," he said. "Come
back tomorrow. " - "All right." He returned the next day. Avaiyun
brought out melons. They ate, they smoked. Avaiyun smoked four
times, he handed the pipe to Coyote. Coyote said, "My friend."
i. Hopi, ispa, Coyote spring, a little below Tewa.
2. Southeast of Walpi.




Tewa Tales.


30I


He smoked out the pipe, he handed it back. It was time to go home.
" Well, my friend, you visit me tomorrow, " said Coyote. " All
right, I will." When Coyote reached home, he thought what he
would give his friend next day. "I guess I will go over to P'oetschei
(Hopi, Sikyiatki). Some time ago I saw lots of watermelons there in
a house." When he came to P'o6tschei he looked in the house and
the watermelons were still there. He went in and picked up the
largest watermelon and carried it back to his house. Next morning
Avaiyun got up and went to his friend's house. Coyote was sitting
outside his house. "Well, my friend, have you come?"-  "Yes."
"Well, come in. " Coyote went in, and Avaiyun started after him,
but he was too big to get in. "I can't go in there, there is not enough
room. I can talk to you from outside." So Coyote was inside and
talked to Avaiyun outside. In the afternoon Coyote went and got
watermelons and gave to Avaiyun. He had no tobacco. "I have no
tobacco, I never smoke," he said. "All right, we don't need to smoke.
Come to my house tomorrow," said Avaiyun. "All right," said
Coyote. Then he began to think how he could make himself into a
large man, so he could not go into the house of Avaiyun. So he
went to a cedar tree and stripped off the bark and brought back long
pieces of bark and then put the pieces together and out of it made a
great long tail. He worked at it all night, he had no sleep that night.
Next morning he tied it very tight to his tail and walked into his
room and coiled it around and it filled up his house. "Well, when
I get to Avaiyun, I will not be able to get into his house." So he
went along to his friend's house, laughing as he went. When he got
there, Avaiyun was sitting outside. "Well, did you come?" - "Yes."
- "Well, come in." Avaiyun saw that his friend had a big long
tail. He laughed at him. "You have a long tail." - "Yes," said
Coyote. So Avaiyun went in, and Coyote followed him and coiled
around his long tail, but it did not fill up Avaiyun's big room. They
talked, then Avaiyun went in and brought out watermelons and
muskmelons. He brought out his pipe. He smoked it four times and
handed it to Coyote. When Coyote was through he said, "I think
it is time for me to go back home. " Said Coyote, "Tomorrow you
come to my house and visit me." "All right," said Avaiyun. As
Coyote was going out, Avaiyun made a fire on the end of Coyote's
tail, and Avaiyun looked and saw fire following Coyote. Coyote
looked back and saw the fire behind him. He looked back again, he
saw fire following him. Then he began to run, the fire was near to him.
He ran, ran, he looked back, he saw that his tail was on fire, he
ran, ran, to the west. The fire overtook him and began to burn his
fur. Soon his fur was all burned up and Coyote lay there in the
grass and there he died. This is the way Coyote was killed.




I




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