Chapter III: Part 3

But when Ee-ee-toy got there he found the dice were not like common dice, and it would be difficult for any one to win against them, they were made by so powerful a man.

And Ee-eetoy went westward and found a powerful doctor who had a daughter, and said to the father: "I want your daughter to go around to all the big trees and find me all the feathers she can of large birds, not of small birds, and bring them here. And I will come again & see what she may have found."

And her father told her, and the very next morning she began to hunt the feathers, and when Ee-eetoy came again she had a bundle, and Ee-eetoy took them and took the pith out of their shafts and cleansed every feather which she had brought him.

And Ee-ee-toy threw away the pith and cut the shafts into small pieces and told the girl to roast them in a broken pot over a fire; and she got the broken pot & roasted them, and they curled up as they roasted till they looked like grains of corn. And then he told her to roast some real corn & mix both together and grind them all up very fine, and Ee-ee-toy told her to take some ollas of this pinole in her syih-haw to the reservoirs.

And she did so, and passed by where Vandaih was going to play, and Vandaih said: "Before I can play I must drink." But the man who was playing with him said: "Get some water of some one near," but Vandaih said, "I would rather go to the reservoir."

And Ee-ee-toy had prepared the girl before this, telling her that when she passed the players Vandaih would follow her to the reservoir and want to marry her. "Be polite to him," he said "and ask him to drink some of the pinole, and to see your parents first."

And the man who was going to gamble with Vandaih asked him not to go so far, for he wanted to gamble right away, but Vandaih replied: "I would rather go there. I will come right back. You be making holes till I get back."

So the girl went to the reservoir, and Vandaih followed her and asked her to be his wife, and she said: "I want you to drink some of this pinole, and in the evening you may go and see my folks and ask them about it."

So Vandaih mixed some pinole and drank it, and it made him feel feverish, like one with a cold; and the second time he drank the goose-flesh came out on his skin; and the third time he drank feathers came out all over him; and the fourth time long feathers grew out on his arms; and the fifth time he became an eagle and went and perched on the high place, or bank of the reservoir.

Then the girl went to the place where the other man was waiting to play the game and told all the people to come and see the terrible thing which had happened to Vandaih.

And the people, when they saw him, got their bows and arrows and surrounded him and were going to shoot him.

And they fired arrows at him, and some of them struck him, but could not pierce him, and then all were afraid of him. And first he began to hop around, and then to fly a little higher, until he perched on a tree, but he broke the tree down; and he tried another tree and broke that down; and then he flew to a mountain and tumbled its rocks down its side, and finally he settled on a strong cliff. And even the cliff swayed at first as if it would fall,--but finally it settled and stood still.

And this was foretold when the earth was being made, that one of the race of men should be turned into an eagle. Vandaih was a handsome man, but he had a bad character, and ever since the beginning parents had warned their children to practice virtue lest they be turned into eagles; because it had been foretold that some good-looking bad person should be thus transformed, and it was to be seen that good-looking people were often bad and homely ones good characters.

And Vandaih took that cliff for his residence and hunted over all the country round about, killing jack-rabbits, deer and all kinds of game for his food. And when the game became scarce he turned to men and one day he killed a man and took the body to his cliff to eat. And after this manner he went on. Early in the morning he would bring home a human being, and sometimes he would bring home two.

Then the people sent a messenger to Ee-eetoy, to his home on Mohahdheck, asking him to kill for them this man-eagle. And Ee-ee-toy said to the man: "You can go back, and in about four days I will be there." But when the fourth day came Ee-eetoy had not arrived, as he had promised, but Vandaih was among the people, killing them, carrying them away to the cliff.

And the people again sent the messenger, saying to him: "You must tell Ee-ee-toy he must come and help his people or we shall all be lost."

And the man delivered his message and Ee-ee-toy said, as before, that he would be there in four days.

And this went on, the people sending to Ee-ee-toy, and Ee-ee-toy promising to come in four days, until a whole year had passed. And not only for one year, but for four years, for the people had misunderstood him, and when he said four days he meant four years, and so for four years it went on as we have said.

(Now Ee-ee-toy and Vandaih were relatives, and that was one reason why Ee-ee-toy kept the people waiting so long for his help and worked to gain time. He did not want to hurt Vandaih.)

But when the fourth year came Ee-ee-toy did go, and told the people to get him the "seed-roaster."

And the people ran around, guessing what he meant, and they brought him the charcoal, but Ee-ee-toy said: "I did not mean this, I meant the 'seed-roaster'!"

So they ran around again, and they brought him the long open earthen vessel with handles at each end, used for roasting, and with it they brought the charcoal which is made from ironwood. But he said: "I did not mean these. I mean the 'seed-roaster.'"

And they kept on guessing, and nobody could guess it right. They brought him the black stones of the nahdahcote, or fire place, and he said: "I do not want these. I want the 'seed-roaster.'"

And the people kept on guessing, and could not guess it right, and so, at last, he told them that what he wanted was obsidian, that black volcanic stone, like glass, from which arrow heads are made. And this was what he called the "seed-roaster."

So the people got it for him.

Then he told them to bring him four springy sticks. And they ran and brought all the kinds of springy sticks they could find, but he told them he did not mean any of these.

And for many days they kept on trying to get him the sticks which he wanted. And after they had completely failed Ee-ee-toy told them what he wanted. It was a kind of stick called vahs-iff, which did not grow there, therefore they had not been able to find it. And beside vahsiff sticks were not springy sticks at all, but the strongest kind of sticks, very stiff.

So they sent a person to get these, who brought them, and Ee-ee-toy whittled them so that they had sharp points. And there were four of them.

And Ee-ee-toy said: "Now I am going, and I want you to watch the top of the highest mountain, and if you see a big cloud over it, you will know I have done something wonderful. But if there is a fog over the world for four days you will know I am killed."

When he started he allowed one of the dust storms of the desert to arise, and went in that, so that the man-eagle should not see him.

For many days he journeyed toward the cliff, and when sunset of the last day came he was still a good way off; but he went on and arrived at the foot of the cliff after it was dark, and hid himself there under a rock.

About daybreak the man-eagle got up and flew around the cliff four times and then flew off. And after he was gone Ee-ee-toy took one of his sticks and stuck it into a crack in the cliff, and climbed on it, and stuck another above it and so he went on to the top, pulling out the sticks behind him and putting them in above.

And when he got to the home of the man-eagle, Vandaih, on the top of the cliff, he found a woman there. And she was the same woman who had given Vandaih the pinole with eagles' feathers in it. He had found her, and carried her up there, and made her his wife.

When Ee-ee-toy came to the woman he found she had a little boy, and he asked her if the child could speak yet, and she replied that he was just beginning to talk; and he enquired further when the man-eagle would return, and she said that formerly when game was plenty he had not stayed away long, but now that game was scarce it usually took him about half a day, so he likely would not be there till noon.

And Ee-ee-toy enquired: "What does he do when he comes back? Does he sleep or not? Does he lie right down, or does he go looking around first?"

And the wife said: "He looks all around first, everywhere. And even the little flies he will kill, he is so afraid that some one will come to kill him. And after he has looked around, and finished eating, he comes to lay his head in my lap and have me look for the lice in his head. And it is then that he goes to sleep."

So Ee-ee-toy turned into a big fly and hid in a crack in the rock, and asked the woman if she could see him, and she said: "Yes, I can see you very plainly."

And he hid himself three times, and each time she could see him, but the fourth time he got into one of the dead bodies, into its lungs, and had her pile the other dead bodies over him, and then when he asked her she said: "No, I cannot see you now."

And Ee-ee-toy told her: "As soon as he goes to sleep, whistle, so that I may know that he is surely asleep."

At noon Ee-ee-toy heard the man-eagle coming. He was bringing two bodies, still living & moaning, and dropped them over the place where Ee-ee-toy lay. And the first thing the man-eagle did was to look all around, and he said to his wife: "What smell is this that I smell?" And she said: "What kind of a smell?" And he replied: "Why, it smells like an uncooked person!" "These you have just brought in are uncooked persons, perhaps it is these you smell."

Then Vandaih went to the pile of dead bodies and turned them over & over, but the oldest body at the bottom he did not examine, for he did not think there could be anyone there.

So his wife cooked his dinner, and he ate it and then asked her to look for the lice in his head. And as he lay down he saw a fly pass before his face, and he jumped up to catch it, but the fly got into a crack in the rock where he could not get it.

And when he lay down again the child said: "Father! come!" And Vandaih said: "Why does he say that? He never said that before. He must be trying to tell me that some one is coming to injure me!" But the wife said: "You know he is only learning to talk, and what he means is that he is glad that his father has come. That is very plain." But Vandaih said: "No, I think he is trying to tell me some one has come."

But at last Vandaih lay down and the woman searched his head and sang to put him to sleep. And when he seemed sound asleep she whistled. And her whistle waked him up and he said: "Why did you whistle! you never did that before?" And she said: "I whistled because I am so glad about the game you have brought. I used to feel bad about the people you killed, but now I know I must be contented & rejoice when you have a good hunt. And after this I will whistle every time when you bring game home."

And she sang him to sleep again, and whistled when he slept; and waked him up again, and said the same thing again in reply to his question.

And the third time, while she was singing, she turned Vandaih's head from side to side. And when he seemed fast asleep she whistled. And after she had whistled she turned the head again, but Vandaih did not get up, and so she knew that this time he was fast asleep.

So Ee-ee-toy came out of the dead body he had hidden in, and came to where Vandaih was, and the woman laid his head down & left him. And Ee-ee-toy took the knife which he had made from the volcanic glass, obsidian, and cut Vandaih's throat, and beheaded him, and threw his head eastward & his body westward. And he beheaded the child, too, and threw its head westward and its body eastward.

And because of the killing of so powerful a personage the cliff swayed as if it would fall down, but Ee-ee-toy took one of his sharpened stakes and drove it into the cliff and told the woman to hold onto that; and he took another and drove that in and took hold of that himself.

And after the cliff had steadied enuf, Ee-ee-toy told the woman to heat some water, and when she had done so he sprinkled the dead bodies.

The first ones he sprinkled came to life and he asked them where their home was & when they told him he sent them there by his power.

And he had more water heated and sprinkled more bodies, and when he learned where their home was he sent them home, also, by his power.

And this was done a third time, with a third set of bodies.

And the fourth time the hot water was sprinkled on the oldest bodies of all, the mere skeletons, and it took them a long time to come to life, and when they were revived they could not remember where their homes were or where they had come from. So Ee-ee-toy cut off eagles' feathers slanting-wise (pens) and gave them, and gave them dried blood mixed with water (ink) and told them their home should be in the East, and by the sign of the slanting-cut feather they should know each other. And they are the white people of this day. And he sent them eastward by his power.

And in the evening he & the woman went down the cliff by the aid of the sharpened stakes, even as he had come up, and when they reached the foot of the mountain they stayed there over night. They took some of the long eagle feathers and made a kee from them, & some of the soft eagle feathers and made a bed with them. And they stayed there four nights, at the foot of the cliff.

And after a day's journey they made another kee of shorter eagle feathers, and a bed of tail feathers. And they staid at this second camp four nights.

And then they journeyed on again another day and build another kee, like the first one, & stayed there also four nights.

And they journeyed on yet another day and built again a kee, like the second one, and stayed there four nights.

And on the morning of each fourth day Ee-ee-toy took the bath of purification, as the Pimas have since done when they have slain Apaches, and when he arrived home he did not go right among the people but stayed out in the bushes for a while.

And the people knew he had killed Vandaih, the man-eagle, for they had watched and had seen the cloud over the high mountain.

And after the killing of Vandaih, for a long time, the people had nothing to be afraid of, and they were all happy.

NOTES ON THE STORY OF VANDAIH

In the story of Vandaih we are given a curious glimpse into Indian friendship. The reference to smoking, too, is interesting. The Pimas had no true pipes. They used only cigarettes of tobacco and corn-husk, or else short tubes of cane stuffed with tobacco. These I have called tube-pipes. They smoked on all ceremonial occasions, but appear to have had no distinctive pipe of peace. The ceremonial pipes of cane had bunches of little birds' feathers tied to them, and in my photo of the old seeneeyawkum he holds such a ceremonial pipe in his hand.

"He gambles with the gain-skoot:" The gain-skoot were the Pima dice--two sticks so marked and painted as to represent the numerals kee-ick (four) and choat-puh (six), and two called respectively see-ick-ko, the value of which was fourteen, and gains, the value of which was fifteen. These were to be held in the hand and knocked in the air with a flat round stone. At the same time there was to be on the ground a parallelogram of holes with a sort of goal, or "home," at two corners. If the sticks all fell with face sides up they counted five. If all fell with blank sides up it was ten. If only one face side turned up it counted its full value, but if two or three turned up then they counted only as one each. If a gain was scored the count was kept by placing little sticks or stones (soy-yee-kuh) in the holes as counters. If the second player overtook the first in a hole the first man was "killed" and had to begin over. Among all Indians gambling was a besetting vice, and there was nothing they would not wager.

Sometimes instead of the gain-skoot they used waw-pah-tee, which was simply a guessing game. They guessed in which hand a certain painted stick was held, or in which of four decorated cane-tubes, filled with sand, a certain little ball was hidden and wagered on their guess. These tubes were differently marked, and one was named "Old Man," one "Old Woman," one "Black Head," and one "Black in the Middle." Sticks were given to keep count of winnings.

The moral advice which Ahahnheeattoepahk Mahkai gives Vandaih, is very quaint, and the shrewd cunning with which he loads the dice, pockets the proceeds, and yet finally unloads all the blame on poor Vandaih, is quite of a piece with the confused morals of most folk-lore in all lands. On these points it is really very hard to understand the workings of the primitive mind. Here is certain proof that the modern conscience has evoluted from something very chaotic.

It will be noticed that Vandaih drinks the pinole, which bewitches him, five times instead of the usual four. Whether this is a mistake of the seeneeyawkum, or significant I do not know. Perhaps four is a lucky and five an unlucky number.

Another variation in the numerical order is in the woman whistling only three times, in putting Vandaih to sleep.

As I have before pointed out the reference to white men, and pens and ink, is evidently a modern interpolation, not altogether lacking in flavor of sarcasm.

There are suggestions in this story of Jack the Giant Killer, of the Roc of the Arabian Nights, of the harpies, and of the frightful creatures, part human, part animal, so familiar in all ancient folk-lore.

The latter part of this tale is particularly interesting, as perhaps throwing light on the origin of that mysterious process of purification for slaying enemies, so peculiar to the Pimas.

It seems to have been held by the Awawtam that to kill an Apache rendered the slayer unclean, even tho the act itself was most valiant and praiseworthy, and must be expiated by an elaborate process of purification. From old Comalk Hawk Kih I got a careful description of the process.

According to his account, as soon as an Apache had been killed, if possible, the fact was at once telegraphed to the watchers at home by the smoke signal from some mountain. This custom is evidently referred to in Ee-ee-toy's cloud over a high mountain as a signal of success. The Indians apparently regarded smoke and clouds as closely related, if not the same, as is shown in their faith in the power of tobacco to make rain.

As soon as the Apache has been killed the slayer begins to fast and to look for a "father." His "father" is one who is to perform all his usual duties for him, for he is now unclean and cannot do these himself. The "father," too, must know how to perform all the ceremonial duties necessary to his office, as will be explained. If a "father" can be found among the war-party the slayer need only fast two days, but if not he must wait till he gets home again, even if it takes four or more days. It appears that this friend, who has charge of the slayer, is humorously called a "father" because his "child" is usually so restless under his long fast, and keeps asking him to do things for him and divert him.

If there is no "father" for him in the war-party, as soon as possible a messenger is sent on ahead to get some one at home to take the office for him, and to make the fires in the kee, that being a man's special duty. And the wife of the slayer is also now unclean by his act, and must purify herself as long as he, tho she must keep apart from him. And she also must have a substitute to do her usual work. She must keep close at home, and her husband, the slayer, remain out in the bushes till the purification is accomplished.

For two days the fast is complete, but on the morning of the third day the slayer is allowed one drink of pinole, very thin, and no more than he can drink at one breath. The moment he pauses he can have no more at that time.

When presenting this pinole, the "father" makes this speech:

"Your fame has come, and I was overjoyed, and have run all the way to the ocean, and back again, bringing you this water.

On my return I strengthened myself four times, and in the dish in which I carried the water stood See-vick-a Way-hohm, The Red Thunder Person, the Lightning, and because of his force I fell down.

And when I got up I smelled the water in the dish, and it smelled as if something had been burned in it.

And when I got up I strengthened myself four times, and there came from the sky, and stood in the dish, Tone-dum Bah-ahk, The Eagle of Light. And he turned the water in the dish in a circle, and because of his force I fell down, and when I rose up again and smelled the water in the dish it was stinking.

And when I had started again I strengthened myself four times, and Vee-sick the Chicken Hawk, came down from the sky and stood in the dish. And by his force I was thrown down. And when I stood again and smelled the water in the dish, it smelled like fresh blood.

And I started again, strengthening myself four times, and there came from the East our gray cousin, Skaw-mack Tee-worm-gall, The Coyote, who threw me down again, and stood in the dish, and turned the water around, and left it smelling as the coyote smells.

And when I rose up I started again, and in coming to you I have rested four times; and now I have brought you the water, and so many powerful beings have done wonderful things to it that I want you to drink it all at one time."

After the third day the "father" brings his charge a little to eat every morning and evening, but a very little.

On the morning of the fourth day, at daybreak the slayer takes a bath of purification, even if it is winter and he has to break the ice and dive under to do it. And this is repeated on the morning of each fourth day, till four baths have been taken in sixteen days.

The slayer finds an owl and without killing him pulls long feathers out of his wings and takes them home. The slayer had cut a little lock of hair from the head of the Apache he had killed (for in old times, at least, the Pimas often took no scalps) and now a little bag of buckskin is made, and a ball of greasewood gum is stuck on the end of this lock of hair which is placed in the bag, and on the bag are tied a feather of the owl and one from a chicken hawk, and some of the soft feathers of an eagle, and around the neck of the bag a string of blue beads.

(And during this time the women are carrying wood in their giyh-haws to the dancing place.)

Now the Apaches are contemptuously called children, and this bag represents a child, being supposed to contain the ghost of the dead Apache, and the slayer sits on the ground with it, and takes it in his hands as if it were a baby, and inhales from it four times as if he were kissing it. And when it is time for the dance the slayers who are a good ways off from the dancing place start before sunset, but those who are close wait till the sun is down. And the "father" goes with the slayer, through woods and bushes, avoiding roads. And before this the "father" has dug a hole at the dancing place about ten inches deep and two feet wide, just big enough for a man to squat in with legs folded, and behind the hole planted a mezquite fork, about five feet high, on which are hung the weapons of the slayer, his shield, club, bow, quiver of arrows, perhaps his gun or lance.

(The shield was made of rawhide, very thick, able to turn an arrow and was painted jet black by a mixture of mezquite gum and charcoal, with water, which made it glossy and shiny. The design on it was in white, or red and white. The handle was of wood, curved, placed in the centre of the inside, bound down at the ends by rawhide, and the hand fended from the rough shield by a piece of sheepskin.)

In this hole the slayer sits down and behind him and the fork lies down his dancer, for the slayer himself does not dance but some stranger who represents him perhaps a Papago or a Maricopa, drawn from a distance by the fame of the exploit. Nor do the slayers sing, but old men who in their day have slain Apaches. These singers are each allowed to sing two songs of their own choice, the rest of the veterans joining in. And as soon as the first old man begins to sing, the dancers get up, take the weapons of the men they represent, and dance around the fire, which the "fathers" keep burning, keeping time with the song.

And the women cook all kinds of good things, and set them before the singers, but the bystanders jump in and snatch them away. But sometimes the wife of an old singer will get something and save it for him.

And the relatives of the slayers will bring presents for the dancers, buckskin, baskets, and anything that an Indian values. And as soon as presented some relative of the dancer runs in and takes the present and keeps it for him.

And while this big war-dance is going on the rest of the people are having dances in little separate groups, all around. And as soon as the dance is over the weapons are returned to the forks they were taken from.

By this time it is nearly morning, and the slayers get up and take their bath in the river, and return and dry themselves by the expiring fire. Then returning to the bushes they remain there again four days, and that is the last of their purification.

As this dance is on the eve of the sixteenth day, there were twenty days in all.

Grossman's account differs considerably from this, and is worth reading.

During the time of purifying, the slayers wear their hair in a strange way, like the top-knot of a white woman, somewhat, and in it stick a stick, called a kuess-kote to scratch themselves with, as they are not allowed to use the fingers. This is alluded to in the Story of Paht-ahn-kum's War. A picture of a Maricopa interpreter, with his hair thus arranged, is in the report of Col. W. H. Emory, before alluded to. This picture is interesting, because it shows that the Maricopas, when with the Pimas, adopted the same custom. When I showed this picture to the old see-nee-yaw-kum he was much interested, saying he himself had known this man, who was a relative of his, there being a dash of Maricopa blood in his family, and that he had been born in Mexico and had there learned Spanish enough to be an interpreter. His Mexican name, he said, was Francisco Lucas, but the Pimas called him How-app-ahl Tone-um-kum, or Thirsty Hawk, a name which has an amusing significance when we recall what Emory says about his taste for aguardiente, and that Captain Johnston says of the same man, "the dog had a liquorish tooth."

STORIES OF THE SECOND NIGHT

THE STORY OF THE TURQUOISES AND THE RED BIRD

And at the vahahkkee which the white men now call the Casa Grande ruins was the home of Seeollstchewadack Seeven, or the Morning green Chief.

And one morning the young women at that place were playing and having a good time with the game of the knotted rope or balls, which is called toe-coll.

And in this game the young girls are placed at each end, near the goals, and at this time, at the west end, one of the young girls gradually sank into the earth; and as she sank the earth around her became very green with grass.

And Seeollstchewadack Seeven told the people not to disturb the green spot until the next morning; and the next morning the green spot was a green rock, and he told the people to dig around it, and as they dug they chipped off small pieces, and the people came and got what they wanted of these pieces of green stone. And they made ear-rings and ornaments from these green stones, which were tchew-dack-na-ha-gay-awh or turquoises.

And after the turquoises were distributed, and the fame of this had spread, the chief of another people, who lived to the east, whose name was Dthas Seeven (Sun-Chief) thought he would do something wonderful, too, being envious, and he opened one of his veins and from the blood made a large, beautiful bird, colored red.

And Dthas Seeven told his bird to go to the city of Seeollstchewadack Seeven and hang around there till that chief saw him and took him in. And when they offered him corn he was not to eat that nor anything else they gave him, but when he saw his chance he was to pick up a bit of the green stone and swallow it, for when it should be seen that he would swallow the green stones then he would be fed on turquoises.

So the bird was sent, and when it arrived at the city of the turquoises, the daughter of Seeollstchewadack Seeven, whose name was Nawitch, saw it and went and told her father. And he asked, "What is the color of the bird?" and she answered, "Red;" and he said, "I know that bird. It is a very rare bird, and its being here is a sign something good is going to happen. I want you to get the bird and bring it here, but do not take hold of it. Offer it a stick, and it will take hold of it, with its bill, and you can lead it here."

And Nawitch offered the bird a stick, and it caught hold of the end by its bill, which was like a parrot's bill, and she led it to her father.

And Seeollstchewadack Seeven said: "Feed him on pumpkin seed, for that is what this kind of bird eats."

And Nawitch gave the bird pumpkin seed, but it would not eat. And then she tried melon seed, but it would not eat. And then she tried devil-claw seed, but it would not eat. And her father said, then: "Make him broth of corn, for this kind of bird eats only new dishes!" And she did so, but it would not eat the broth of corn.

And the old man told her to try pumpkin seed again; and she tried the pumpkin seed again, and the melon seed again, and the devil-claw seed, and the broth of corn, but the bird would not touch any of these.

But just then the bird saw a little piece of turquoise lying on the ground and it sprang and swallowed it. And the daughter saw this and told her father that the bird would eat turquoises. And her father said: "This kind of bird will not eat turquoises, but you may try him." And she gave it some turquoises and it ate them greedily. And then her father said: "Go and get some nice, clean ones, a basket full." And she did so, and the bird ate them all, and she kept on feeding it until it had swallowed four basketful.

And then the bird began to run around, and the girl said: "I fear our pet will leave us and fly away" but the old man said: "He will not fly away. He likes us too well for that," but after a short time the bird got to a little distance and took to its wings, and flew back to the city of Dthas Seeven.

And Dthas Seeven gave it water twice, and each time it vomited, and thus it threw up all the turquoises.

And so Dthas Seeven also had turquoises.

NOTES ON THE STORY OF THE TURQUOISES

Turquoises seem to have been regarded by all Arizona Indians as magical and lucky stones, and the Story of the Turquoises professes to give their origin.

Of the game, toe-coll, here spoken of, Whittemore gives this account in Cook's "Among the Pimas:" "One of the amusements of the women was that of tossing balls. They had two small ones, covered with buckskin, and tied about six inches apart. Young women and married, from thirty to seventy-five in a group, assembled as dressed for a ball, their hair carefully manipulated so as to be black and glossy. Each had a stick of willow six feet long. With these they dextrously tossed the balls high in the air, running after them until one party was so weary that they gave up the game from mere exhaustion.

"In order to make the excitement a success they had certain active women, keen of wit and quick of action, practice weeks in advance."

Sometimes the balls were formed by two large knots in a short piece of rope.

THE STORY OF WAYHOHM, TOEHAHVS AND TOTTAI

And Seeollstchewadack Seeven wondered what this action of the bird meant, and he studied about it till he found out who it was that had sent the bird and for what purpose.

And he sent a cold rain upon the home of Dthas Seeven. And it rained a heavy rain for three days and three nights, so hard that it put out all the fires in the city of Dthas Seeven, and Dthas Seeven was dying with cold.

And the people came about him to witness his dying, and they said: "Let us send some one to get the fire!" And they sent Toehahvs.

And Toehahvs went, and at last came to a house where he heard the fire roaring within. And he looked in, and there was a big fire. And he sat in the doorway holding out his paws toward the heat.

And the owner of the house, whose name was Way-hohm, or the Lightning, sat working within with his face to the fire and his back to Toehahvs. And Toehahvs wanted to dash in and steal some fire, but he did not dare, and he went back and told the people he had seen the fire but he could not get it.

On the fourth day it was still raining, and they sent another person. And this time they sent Tot-tai, or the Road Runner, for they said he could run almost as fast as Toehahvs.

And Tottai came to the same house, and heard the fire, and peeped in the door to warm himself. And there sat the owner of the fire, Wayhohm, working with his face to the fire and his back to Tottai. And Tottai dashed in and caught hold of a stick with fire at one end and ran out with it.

And Wayhohm caught up his bow, the Bow-of-the-Lightning, Way-hohm-a-Gaht, and fired at Road Runner, and struck him on the side of his head, and that is why the side of Tottai's head is still bare; and Tottai ran on, and Wayhohm shot at him again and struck the other side of his head.

And Tottai whirled around then so that the sparks flew every way, and got into all kinds of wood, and that is why there is fire in all kinds of sticks even now, and the Indian can get it out by rubbing them together to this day.

But Tottai kept on, and got to the house of Dthas Seeven all right, and they made a fire, and Dthas Seeven got better again.

NOTES ON THE STORY OF WAYHOHM

There is a suggestion of Thor in the Story of Wayhohm, and also of Prometheus. Wayhohm's house must have been the hall of the clouds.

How true to nature, here, is the touch describing the Coyote-person, Toehahvs. The excessive caution of the coyote, making it impossible for him, however eager, to force himself into any position he suspects, here stands out before us, contrasted in the most dramatic way with the dashing boldness of the road-runner.

When we reached the end of this story Comalk Hawk-Kih took two pieces of wood to rub them together to make fire. But he was old and breathless, and "Sparkling-Soft-Feather," the mother of my interpreter, took them and made the fire for me. I have the implements yet.

There were two parts to the apparatus. Gee-uh-toe-dah, the socket stick was of a soft dry piece of giant cactus rib, and a notch was whittled in one side of this with a small socket at the apex, that is on the upper side.

This was placed flat on the ground, with a bit of corn husk under the notch, and held firmly in position by the bare feet. The twirling stick, eev-a-dah-kote, was a hard arrow weed, very dry and scraped smooth. The end of this was engaged in the little socket, at the top of the cactus rib, and then, held perpendicularly, was twirled between the two hands till the friction rubbed off a powder which crowded out of the socket, and fell down the notch at its side to the corn-husk. This little increasing pile of powder was the tinder, and, as the twirling continued, grew black, smelled like burned wood, smoked and finally glowed like punk. It was now picked up on the corn husk and placed in dry horse dung, a bunch of dry grass, or some such inflammable material, and blown into flame.

It looked very simple, and took little time, but I never could do it.

THE STORY OF HAWAWK

And when Dthas Seeven had gotten better he meditated on what had happened to him, and studied out that Seeollstchewadack-Seeven was the cause of his trouble, and planned how to get the better of him.

Now the Indians have a game of football in which the ball is not kicked but lifted and thrown a good ways by the foot, and Dthas Seeven made such a ball, and sent a young man to play it in the direction of the city of Seeollstchewadack-Seeven. And the young man did so, and as he kept the ball going on it came to the feet of a young girl, who, when she saw the ball, picked it up and hid it under the square of cloth which Indian girls wear.

And the young man came up and asked her if she had seen the ball, and she answered no, she had not seen it, and she kept on denying it, so at last he turned back and said he might as well go home as he no longer had a ball to play with. But he had not gone far before the girl called to him: "Are you not coming back to get your ball?" And he went back to her, and she tried to find the ball, but could not.

But the ball was not lost, but it had bewitched her.

And after a time this girl had a baby, a tall baby, with claws on its hands and feet like a wild animal.

And the people did not know what this meant, and they asked Toehahvs, and Toehahvs knew because this had been prophesied of old time. And Toehahvs said: "She is Haw-awk."

And Hawawk grew and became able to crawl, but people were afraid of handling her because of the scratching of her claws. Only her relatives could safely handle her. And as she grew older, still, she would sometimes see other children and wish to play with them, but in a short time they would get scratched by her in her gambols and would run home crying and leave her alone. And it got so that when the children saw her coming they would tell each other and run home and she could get none of them to play with her.

She claimed Ee-ee-toy as her uncle, and when he had been rabbit-hunting and came in with game she would run and call him "uncle!" and try and get the rabbits away from him; and when he cleaned the rabbits and threw away the entrails she would run and devour them, and the bones of the rabbits the people threw away after the feasts she would eat, too.

And when Hawawk grew older she would sometimes complain to Ee-ee-toy if he came in without game. "Why is it you sometimes come in without rabbits?" she would say, "And why do you not kill a great many?" And he would reply: "It is not possible to kill a great many, for they run very fast and are very hard to shoot with a bow and arrow." "Let me go with you," she would say, "and I will kill a great many." But he would tell her: "You are a girl, and it is not your place to go hunting. If you were a boy it would be, but as it is you cannot go."

And she kept on begging in this way, and he kept on refusing, she saying that she could kill a great many, and he saying that only a man or a boy could shoot many rabbits, because they ran so fast.

But as she grew older still she began to follow the hunters, and when the hunting began she would be in the crowd, but she tried to keep out of her uncle's way so that he would not see her. And sometimes when she would thus be following the hunt a rabbit would run in her direction, and she would run fast and jump on it and kill it, and eat it right there; and after a while she could do this oftener and caught a good many; and she would eat all she wanted as she caught them, and the others she gave to her uncle, Ee-ee-toy, to carry home. And Ee-ee-toy came to like to have her with him because of the game she could get. But after a time she did not come home anymore, but staid out in the bushes, living on the game she could get. But when the hunters came out, she would still join them and after killing and eating all she wanted she would give the rest of her kill to her uncle, as before.

And so she contrived to live in the wild places, like a wild-cat, and in time became able to kill deer, antelopes, and all big game, and yet being part human she would tan buckskin like a woman and do all that a woman needs to do.

And she found a cave in the mountain which is called Taht-kum, where she lived, and that cave can be seen now and is still called Hawawk's Cave.

But she had been born near where the ruins of Casa Grande now are and claimed that vahahkkee for her own. And when she knew a baby had been born there she would go to the mother and say, "I want to see my grandchild." But if the mother let her take the baby she would put it over her shoulder, into her gyih-haw, and run to her cave, and put the baby into a mortar, and pound it up and eat it. And she got all the babies she could in this way; and later on she grew bolder and would find the larger children, where they were at play, and would carry them off to eat them. And now she let all the rabbits and such game go, and lived only on the children she caught, for a long time.

And Ee-ee-toy told the people what to do in this great trouble. He told them to roast a big lot of pumpkin seeds and to go into their houses and keep still. And when the people had roasted the pumpkin seeds and gone into their houses, Ee-ee-toy came around and stopped up the door of every house with bushes, and plastered clay over the bushes as the Awawtam still do when they go away from home.

After a time Hawawk came around, and stood near the houses, and listened, and heard the people cracking the pumpkin seeds inside.

And she said: "Where are all my grandchildren? They must have been gone for a long time, for I do not see any tracks, nor hear any voices, and I hear only the rats eating the seeds in the empty houses."

And she came several times and saw no one, and really believed the people had gone entirely away. And for a while she did not come any more, but after a time she was one day running by the village and she saw some children playing. And she caught two and ran with them to her cave. And from that day she went on stealing children as before.

And Ee-ee-toy made him a rattle, out of a wild gourd, and went and lay on the trail on which Hawawk usually came, and changed himself into the little animal called "Kaw-awts." And when Hawawk came along she poked him with a stick of her gyih-haw and said: "Here is a little kaw-awts. He must be my pet." And then Ee-ee-toy jumped up and shook his rattle at her, and frightened her so that she ran home. And then Ee-ee-toy made rattles for all the children in that place and when they saw Hawawk coming they would shake their rattles at her and scare her back again.

But after a while Hawawk became used to the rattles and ceased to fear them, and even while they were shaking she would run and carry some of the children off.

And one day two little boys were hunting doves after the manner of the country. They had a little kee of willows, and a hole inside in the sand where they sat, and outside a stick stuck up for the doves to light on. And when the doves came they would shoot them with their bows and arrows. And while they were doing this they saw Hawawk coming. And they said: "What shall we do! Hawawk is coming and will eat us up."

And they lay down in the hole in the sand and covered themselves with the dove's feathers. And Hawawk came and said: "Where are my grandchildren! Some of them have been here very lately." And she went all around and looked for their tracks, but could find none leading away from the place. And she came back again to the kee, and while she was looking in a wind came and swept away all the dove-feathers, and she sprang in and caught up the two boys and put them in her gyih-haw and started off.

And as she went along the boys said: "Grandmother, we like flat stones to play with. Won't you give us all the flat stones you can find?" And Hawawk picked up all the flat stones she came to and put them one by one over her shoulder into the basket.

And the boys said, again, after the basket began to get heavy, "Grandmother, we like to go under limbs of trees. Go under all the low limbs of trees you can to please us." And Hawawk went under a low tree, and one of the boys caught hold of the limb and hung there till she had gone on. And Hawawk went under another tree, and the other boy caught hold of a limb and staid there. But because of the flat stones she kept putting into her gyih-haw Hawawk did not notice this. And when she got to her cave and emptied her basket there were no boys there.

And when Hawawk saw this she turned back and found the tracks of the boys, and ran, following after them, and caught up with them just before they got to their village. And she would have caught them there, and carried them off again, but the boys had gathered some of the fine thorns of a cactus, and when Hawawk came near they held them up and let them blow with the wind into her face.

And they stuck in her eyes, and hurt them, and she began to rub her eyes, which made them hurt worse so that she could not see them, and then the boys ran home and thus saved their lives.

After that she went to another place called Vahf-kee-wohlt-kih, or the Notched Cliffs, and staid around there and ate the children, and then she moved to another place, the old name of which is now forgotten, but it is called, now, Stchew-a-dack Vah-veeuh, or the Green Well. And there, too, she killed the children.

And the people called on Ee-ee-toy to help them, and Ee-ee-toy said, "I will kill her at once!"

And Ee-ee-toy, being her relative, went to her home and said: "Your grandchildren want some amusement and are going to have dances now every night and would like you to come."

And she replied: "You know very well I do not care for such things. I do not care to come."

And Ee-ee-toy returned and told the people she did not care to come to their dances, tho he had invited her, but he would think of some other way to get her to come where they were, that they might kill her.

And he went a second time, and told her the people were going to sing the Hwah-guff-san-nuh-kotch Nyuee, or Basket Drumming Song, and wanted her to come. But she said: "I have heard of that song, but I do not care to hear it. I care nothing for such things, and I will not come."

So Ee-ee-toy returned and told of his second failure, but promised he would try again. And in the morning he went to her and said: "Your grandchildren are going to sing the song Haw-hawf-kuh Nyuee or Dance of the Bone-trimmed Dresses Song and they want you to come." But she said: "I do not care for this song, either, and I will not come."